Category:Brahman
Brahman
Subcategories Pages in category
This category has the following 45 subcategories, out of 45 total.
A
B
D
E
G
I
K
O
P
R
S
T
U
Pages in category "Brahman"
The following 512 pages are in this category, out of 512 total.
3
- "I am Brahman" means
- Athato brahma jijnasa means
- Brahma janati means
- Brahma satya means
- Brahma-jnana means
- Brahma-nirvanam means
- Brahma-vadi means
- Brahmam platform means
- Brahman activities means
- Brahman means
- Brahman's name means
- Brahman-Paramatma ultimately means
- Mat-sthani means
- Para-brahman means
- Param Brahman means
- Param padam means
- Saguna Brahman means
- Saguna-upasana means
- Sayujya means
- To increase attachment for Brahman means
- To know Brahman means
- To understand the Param Brahman means
- Usik-ksayah means
9
A
- A brahma-bhutah, when one is self-realized, when one knows that he's not this body, he's spirit soul, he's part and parcel of Brahman, at that time he becomes joyful. And he sees everyone on the equal footing
- A brahmacari dedicates his life to attaining supreme consciousness - Krsna consciousness or Brahman consciousness
- A devotee of the Supreme Personality of Godhead, Vasudeva, knows everything (vasudevah sarvam iti (BG 7.19)) because Vasudeva, Krsna, includes both Paramatma and Brahman
- A directly Krsna conscious person is the topmost transcendentalist because such a devotee knows what is meant by Brahman or Paramatma. BG 1972 purports
- A karmi, he is thinking that "I am poor man. If I become rich man, I will be happy." He is thinking in that way. Jnani is thinking that "Poor and rich doesn't matter. I am Brahman. I am spirit soul. If I merge into the Supreme Brahman I will be happy"
- A learned person's vision enables him to see them all equally. How is this? He does not see the body but the soul, the spiritual spark (Brahman). He thinks: Here is a dog, but it is also a living entity, although by his past karma he has become a dog
- A pure devotee is not interested in yogic perfection, travel to higher planetary systems, or oneness with Brahman
- A wise man who seeks Krsna knows perfectly well that he is spirit soul, or Brahman, and that Krsna is the supreme spirit soul, or Para-brahman
- Accepting the Supreme Brahman, Param Brahman, as the ultimate goal of life. Not he has got any other goal of life. These are the signs of guru
- According to astronomical calculation, the planets and the universe, they can increase. So the Absolute Truth, that is eternally increasing. There is no comparison of Brahman's increasement and magnitude. Sanatana: and that is also eternal
- According to BG 14.26, a devotee's position is described in this way: "One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman."
- According to Srila Jiva Gosvami, this Brahmaloka is the loka or abode of Brahman, or the Supreme Lord. In the spiritual sky all the planets are as good as the Lord Himself
- According to the Vedic injunctions, sarvam khalv idam brahma: Brahman, the Supreme, is present in everything. Bhagavata-dharma captures this presence of the Supreme
- According to the Visva-prakasa Sanskrit dictionary, there are seven synonyms for the word atmarama, which are as follows: (1) Brahman (the Absolute Truth), (2) body, (3) mind, (4) endeavor, (5) endurance, (6) intelligence and (7) personal habits
- According to this verse (SB 4.8.78) and other Vedic literatures, such as Bhagavad-gita, the resting place of Brahman is the Supreme Personality of Godhead, just as the resting place of the sunshine is the sun globe
- According to this view, the Absolute Truth, Brahman, should therefore be accepted as truth, whereas the cosmic manifestation, although a product of the Absolute Truth, cannot be taken as truth
- Actual human form of life, actual business of human form of life, begins from this inquiry: brahma-jijnasa. So this brahma-jijnasa is being explained in the Bhagavad-gita, - What is Brahman
- Actually our nature is that of spirit, Brahman, and that nature has to be invoked. This material life is a diseased condition; when we are situated in Brahman, we are in our healthy condition
- Actually, the living entities are infinitesimal parts and parcels of Brahman, and as such they are prone to be covered by the illusory energy
- After being liberated from material concept of life, when one is actually in the Brahman state of transcendental life, he can begin this Krsna consciousness
- After Brahman realization, one can engage in activities of Brahman. As long as one is not self-realized, he engages in activities based on false identification with body. When one is situated in his real self, then activities of Brahman realization begin
- After many, many births of worshiping Brahman and Paramatma, when one surrenders unto Vasudeva as the supreme master and accepts himself as the eternal servant of Vasudeva, he becomes a great transcendentally realized soul
- Although apparently Brahman seems to be devoid of energy, factually it has different energies working under the headings of knowledge and ignorance. On account of these different energies, there is continually a manifestation of vidya and avidya
- Although the impersonalists and personalists fight with one another, they focus upon the same Para-brahman, the same Absolute Truth
- Although there is nothing except Brahman, one should not mistakenly think that there is only void and no variegatedness. Thinking like that is due to a poor fund of knowledge; otherwise no one would have such a misconception of voidness in Brahman
- And who is guru? Samit-panih srotriyam. Srotriyam means one who is guru by hearing from his guru, srotriyam. This is parampara. Not that all of a sudden he becomes guru. No. That is not guru. Guru means srotriyam. Srotriyam brahma-nistham
- Andantara-stha-paramanu-cayantara-stham: (BS 5.35) He (Krsna) is within this universe, & He is within the atom as Paramatma. Yasya prabha prabhavato jagad-anda-koti-kotisv asesa-vasudhadi-vibhu-ti-bhinnam: (BS 5.40) Brahman is also not independent of Him
- Anyone can see how the bona fide spiritual master accepts disciples from all over the world. The guru is a qualified brahmana; therefore he knows Brahman and Parabrahman. He thus devotes his life for the service of Parabrahman
- Anyone who is fully engaged in devotional service in Krsna consciousness is understood to be already realized in Brahman
- Arjuna inquired: O my Lord, O Supreme Person, what is Brahman? What is the self? What are fruitive activities? What is this material manifestation? And what are the demigods? Please explain this to me. BG 8.1 - 1972
- As confirmed by Bhagavad-gita (BG 14.26): One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman
- As confirmed in Bhagavad-gita (14.26): "One who engages in full devotional service, who does not fall down under any circumstance, at once transcends the modes of material nature & thus comes to the level of Brahman." Thus a devotee's position is secure
- As confirmed in Bhagavad-gita (BG 14.26): "One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman"
- As confirmed in Srimad-Bhagavatam (SB 1.2.11): Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramatma or Bhagavan
- As explained before, the particles of Brahman are like sparks blissfully dancing within a fire, but there is a chance of their falling from the fire to smoke, although smoke is another condition of fire
- As it will be seen, actual devotional service begins after liberation. So in Bhagavad-gita it is said, brahma-bhuta. After being liberated, or being situated in the Brahman position, one's devotional service begins. BG 1972 purports
- As Krsna says in Bhagavad-gita (BG 14.26): One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman
- As soon as such persons (who aspire for the Brahman or Paramatma) come to realize the Supreme Personality of Godhead, they are satisfied in all respects. In other words, they become devotees and want to see the form of the Lord continually
- As soon as you begin your activities in Krsna consciousness, you at once come to the stage of Brahman. And the more you execute functions for satisfaction of Krsna, the more you realize yourself and more you are well-situated in spiritual life
- As stated in Bhagavad-gita (BG 14.26): "One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman"
- 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 stated in the beginning of this book (Srimad-Bhagavatam), it is the essence of the Vedic desire tree and the natural commentation on the Brahma-sutras, the topmost philosophical thesis on the subject matter of Brahman
- As stated in Vedic literature, Brahman, or the Supreme Absolute Truth, is that from which everything is emanating. Krsna is Parabrahman, the Supreme Spirit. Brahman is impersonal and Parabrahman is personal. BG 1972 purports
- As the Bhagavad-gita (BG 14.26) confirms: One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman
- 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
- Athato brahma-jijnasa, when one is inquisitive to know the broader plan, Brahman plan. Brahman means the biggest, brhatva, the biggest. The biggest plan, if anyone wants to understand, becomes inquisitive, then his life, real life, begins
- Attainment of Krsna consciousness even during this life is immediate attainment of Brahman, and one who is situated in Krsna consciousness has certainly already entered into the kingdom of God. BG 1972 purports
B
- Because everything (in the Vaikuntha planets) is of the same nature of eternity, bliss and knowledge, the airplanes and carriages are of the same quality as Brahman
- Because they (Mayavadi philosophers) do not accept this (that the living entity is equal in quality with the SP of Godhead), they think that the living entity has been falsely divided from the original Brahman due to being conditioned by maya
- BG 14.26: "One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman"
- Bhagavad-gita (BG 14.26) also confirms that anyone who engages in unadulterated devotional service to the Lord is at once elevated to the position of pure Brahman
- Bhukti-kamis, who are interested in material happiness, mukti-kamis, who desire liberation by merging in the existence of the formless Absolute (Brahman), and siddhi-kamis, who desire the perfection of mystic yoga practice, are classified as atyaharis
- Both the Supreme Brahman & the individual Brahman have been denied spiritual form & individuality, although it is clearly stated that the Supreme Lord is the one supreme living entity & the other living entities are the many subordinate living entities
- Both the Supreme Brahman & the individual Brahman have been denied spiritual form and individuality, although it is clearly stated that the Supreme Lord is the one supreme living entity & the other living entities are the many subordinate living entities
- Brahma janati iti brahmanah. That means one who knows the spirit, the spiritual. One who has got complete knowledge of the spiritual world, he is called brahmin
- Brahma satyam jagan mithya: this material world or materialistic life is simply illusion, and therefore one should stop his illusory activities and come to the platform of Brahman
- Brahma-bhuyaya refers to Brahman (spiritual) activities. Although Mayavadi philosophers are very eager to merge into the Brahman effulgence, they have no Brahman activities
- Brahma-nirvana is also siddhi, but more than that siddhi is to be engaged in the service, Brahman service
- Brahmacaryam means that one leads his life simply in relationship with Brahman, or in full Krsna consciousness. Those who are too addicted to sex life cannot observe the regulations which will lead them to Krsna consciousness
- Brahman and Paramatma are concomitants deduced from the Absolute Personality, as a government and its ministers are deductions from the supreme executive head. In other words, the principal truth is exhibited in three different phases
- Brahman includes everything - nirakara, sakara, and whatever you can speak. But Brahman ultimately is sakara. It's not nirakara. That is the verdict of the sastra
- Brahman indicates that the greatest is full with six opulences; the Supreme Personality of Godhead is the reservoir of all wealth, all fame, all strength, all beauty, all knowledge and all renunciation
- Brahman is a partial representation of Bhagavan, and Vasudeva, the Supersoul living everywhere and in everyone's heart, is also an advanced realization of the Supreme Personality of Godhead
- Brahman is also Vedic word. That Caitanya Mahaprabhu says the direct meaning of Brahman is Bhagavan, the Supreme Personality of Godhead
- Brahman is indestructible and eternally existing, & its constitution is not changed at any time. But beyond Brahman there is Parabrahman. Brahman refers to the living entity, and Parabrahman refers to the Supreme Personality of Godhead. BG 1972 purports
- Brahman is just the opposite of matter. Therefore brahmi sthitih means - not on the platform of material activities. BG 1972 purports
- Brahman is sometimes described as asthulam ananv ahrasvam adirgham, that which is not large and not small, not short and not long. (Brhad-aranyaka Upanisad 5.8.8) Neti neti: It is not this, it is not that. But what is it
- Brahman life begins when we understand that "I am not this material body. I am spirit soul." That is brahma-jnana. And one who has got this knowledge, he is brahmana
- Brahman means it is very, very great; and not only great, it is becoming greater and greater. Brhannatvat. So the greatness understanding, of Krsna or the Absolute Truth is accepted everywhere in civilized human society
- Brahman means spiritual or eternal; both the impersonalist and the devotee seek eternal blissful life. In any case, it is advised that one become perfect
- Brahman means spiritual. The Lord is spiritual, and the rays of His transcendental body are called brahmajyoti, His spiritual effulgence. BG 1972 purports
- Brahman means the Absolute. Brahman is explained in the Vedanta-sutra, janmady asya yatah : - Brahman, or the Absolute Truth, is that from whom everything has emanated
- Brahman means wherefrom everything emanates. So science, philosophy, means to find out the ultimate cause of everything. That we are getting from the sastras, Vedic literature, that Krsna is the cause of all causes
- Brahman or Paramatma has no locus standi without the Supreme Lord Krsna. This is thoroughly explained in the Bhagavad-gita
- Brahman refers to a state of self-realization
- Brahman spreads everywhere, but appreciation of Brahman in different objects leads to different results
- 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 spirit, beginningless and subordinate to Me, lies beyond the cause and effect of this material world
- Brahman, who is greater than the greatest, is the Supreme Personality of Godhead. He is full in six opulences, and therefore He is the reservoir of ultimate truth and absolute knowledge
- Brahmananda Bharati drew Sarvabhauma Bhattacarya’s attention because he wanted him to judge the argument. He then stated that Brahman, the Supreme Lord, is all-pervading. This is confirmed by Lord Krsna in the Bhagavad-gita - BG 13.3
- Brahmano hi pratisthaham (BG 14.27) the concept of the Personality of Godhead does not depend on Brahman. The Visnu Purana also confirms that one who has taken shelter of the all-auspicious Supreme Lord is already situated in the understanding of Brahman
- Brahmany upasamasrayam. He has finished all business of material satisfaction. That is the symptom of acarya
- Brahmany upasamasrayam: unless one is fully renounced, one cannot engage in devotional service or stay in Brahman
- By associating constantly with the Supreme Personality in his heart, Dhruva Maharaja naturally became equal to the greatest, Brahman, by His association, and thus became the heaviest, and the entire universe trembled
- By conceiving of the Absolute in this way, one can at the utmost reach the impersonal effulgence of God, known as Brahman, but one cannot make further progress to Bhagavan, the Personality of Godhead
- By His (God's) impersonal feature He is all-pervading Brahman, by His localized feature He is present in everyone's heart as the Supreme Soul
- By remaining perpendicular, they could concentrate their minds on the uppermost Brahman. While they were practicing this pranayama, the great sage Narada, who is worshiped both by demons and by demigods, came to see them
- By severe austerity and penance one may elevate himself to the position of Brahman, but this is not the position of Para-brahman. Aruhya krcchrena param padam tatah - SB 10.2.32
- By this statement (in SB 3.26.46) of Kapila's it is confirmed that the Supreme Personality of Godhead, Brahman, has innumerable forms, which are described in the scriptures
C
- Caitanya Mahaprabhu wanted to prove that He and Brahmananda Bharati were jivas and that although the jivas are Brahman, they are many but the Supreme Lord, the Supreme Brahman, is one
- Caitanya said that all the Vedic statements of the Upanisads aim at the ultimate truth known as Brahman. The word Brahman means - the greatest
D
- Deha-gehatma-buddheh is animal conception. One has to come to understand that "I am not this body, I am not this mind or intelligence." Aham brahmasmi - I am part and parcel of Krsna, Param Brahman
- Due to my past deeds, I am residing at Varanasi, but here I do not hear anything but the words 'maya' and 'Brahman'
E
- Each and every one of the countless universes is full of innumerable planets with different constitutions and atmospheres. All these come from the unlimited nondual Brahman, or Complete Whole, which exists in absolute knowledge
- Either the seeker of the Brahman, either the seeker of the supreme soul, Supersoul, or the seeker of the Supreme Personality of Godhead, they are all transcendentalists. They are not in the material world. They are tattva-vit
- Employing this analogy of Brahman with earth, the impersonalists especially stress the Vedic statement sarvam khalv idam brahma, "Everything is Brahman"
- Even after great austerities and penance, one may rise, param padam, in the, merging into the Brahman effulgence. Still, from there, he falls down. He falls down. Because Brahman, the spirit soul, is anandamaya
- Even if one attains the stage of brahma-padam, merging in Brahman, without bhakti he is prone to fall down. One must be very careful in regard to the danger of falling down again into material bondage
- Even though one may be able to distinguish between Brahman and matter, one’s liberation will be hampered if one is misled into thinking that the living entity is as good as the Supreme Personality of Godhead
- Every living being is Brahman, but the supreme living being, or the Supreme Personality of Godhead, is the Supreme Brahman
- Every living being is Brahman, but the supreme living being, or the Supreme Personality of Godhead, is the Supreme Brahman. BG 1972 Introduction
- Everything is an expansion of Brahman, the SPG, yet everything is not the Supreme Godhead, and He is not everywhere. Everything rests upon Him and yet does not rest upon Him. This can be explained only through the acintya-bhedabheda philosophy
- Everything is an expansion of Brahman, the Supreme Personality of Godhead, yet everything is not the Supreme Godhead, and He is not everywhere. Everything rests upon Him and yet does not rest upon Him
- Everything is born of the Supreme Brahman, from which everything emanates as different energies. None of these energies, therefore, should be considered false. The Mayavadis' differentiation between Brahman and maya is only due to ignorance
- Everything is Brahman. Why? Because the Brahman is very big, but what is this big? The big is combination of small molecules, atoms. That's all
- Everything is created by Brahman, after creation everything is maintained by Brahman, and after annihilation everything is conserved in Brahman
- Everything rests on the Lord, just like pearls strung together on a thread. The thread is the principal Brahman. He is the supreme cause, the Supreme Lord upon whom everything rests
- Everything, whatever we see, it has got a source of generation, and that is Brahman, Absolute Truth. So these gunas, these material gunas, they are also generated from the Absolute Truth
F
- For one who becomes a pure devotee through devotional service to great personalities like Caitanya Mahaprabhu, kaivalya, or merging into Brahman, appears no better than hell
- For the impersonalist, the fire altar of sacrifice is the Supreme Brahman, and the offering is the self being consumed by the fire of Brahman. BG 1972 purports
- From the Brahman energy the creation appears, just as a cloud appears in sunshine. From the cloud comes rain, from the rain comes vegetation, and from the vegetation come fruits and flowers, which are the basis of subsistence for many other forms of life
G
H
- Having described Govinda in terms of His Brahman and Paramatma features, now the author of Sri Caitanya-caritamrta advances his argument to prove that Lord Sri Caitanya Mahaprabhu is the identical personality
- He (a devotee) is already situated on the Brahman platform and is in the transcendental realm, although he appears to be living within the body or within the material world
- He (the living entity) has to realize and at the same time engage himself in the devotional service of the Lord; then he can exist in the Brahman status. Otherwise he falls down
- He is eternally void of all disturbances and fearless. He is complete consciousness as opposed to matter. Uncontaminated and without distinctions, He is the principle primeval cause of all causes and effects
- Healthy Brahman condition is immediately attained as soon as we engage ourselves one hundred percent in Krsna consciousness
- How to get out of the clutches of maya is stated by Krsna in the Bhagavad-gita (14.26): One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman
- How was it possible for Dhruva Maharaja to capture Brahman within his heart? This question has been very nicely answered by Jiva Gosvami
I
- I am dying without achieving the shelter of Krsna, and therefore I am greatly unhappy. Now this condemned foolish rascal has come to instruct me about Brahman
- I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahman, the spirit, and it lies beyond the cause and effect of this material world. BG 13.13 - 1972
- If all of them (all species of life) were plenary expansions of the Supreme Absolute Truth, then there would be no question of liberation, because Brahman would already be liberated.
- If anyone has advanced little in spiritual life, they come to the point of nirakara, or nirvisesa-brahman, formless. That is the first step in Brahman realization
- If devotional service is added, the knower of Brahman can then become liberated; otherwise there is no possibility of liberation
- If he (the living entity) comes in contact with a pure devotee and is intelligent enough to take instructions from the pure devotee regarding the process of devotional service, he can understand God, the origin of Brahman and Paramatma without difficulty
- If one tries to explain the Supreme impersonally, one distorts the real meaning of Brahman
- If the brahmin, by not executing his prescribed duties, he becomes a sudra - so Narada Muni says: What is the loss there? Because Krsna consciousness is so nice that it will not leave the person who has once taken to Krsna consciousness
- If the jivas are artificially placed on the same level with the infinite Supreme - for both of them are Brahman, or spirit - bewilderment will certainly be the result
- If the sky is Brahman, then it is combination of small atoms, then the small atoms are also Brahman. Just like a huge stack of rice, they are called rice, and a small grain of rice, that is also rice
- If we are active despite our contact with material nature, do we cease to be active when we purify ourselves of the material contamination and establish ourselves in our proper identity as pure Brahman
- If we believe that Brahman is the real truth, we have to place within our hearts the lotus feet of Sri Krsna, as Maharaja Ambarisa did
- If we have no information of the spiritual activity, then we have to come back again to this material activity. That is practical example. There are many sannyasis. They so-called merging into Brahman, but they come back in material activities
- If we have to work for the satisfaction of the yajna-purusa, Visnu, then we must find out the direction of work in Brahman, or the transcendental Vedas. The Vedas are therefore codes of working directions. BG 1972 purports
- If we remain in the material nature, then our whole struggle for existence will continue. It will never stop. But if you take to the spiritual nature, Brahman nature, you immediately becomes joyful
- If we simply become inactive out of frustration, then it will be failure. We must engage with activities. That activity is devotional service. This is Brahman activity. The Mayavadis, they do not know
- If we simply understand that we are not the body, that we are spirit soul, our knowledge is insufficient. We must also act as Brahman; then our position will be fixed
- If you are in full transcendental bliss, he said, "you should now remember only Brahman. Why are you crying"
- If you go by airplane, jet plane, above the cloud, you'll find the sunshine is without any cloud. The cloud cannot cover the whole sun. Similarly, maya cannot cover the supreme whole. Maya can cover the small particles of Brahman
- If you like, you can merge your identity with the impersonal feature of the Supreme Lord, which is called Brahman, brahma-jyotir. That you can do. But that is not very palatable
- If you simply come to the Brahman stage, param pada, that will not endure. There is every chance of falling down
- If you understand that you are spirit soul, you are Brahman, then, at that time, you will become free from this blazing fire of material existence
- 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
- Impersonalist commentators on the Gita unreasonably assume that Brahman takes the form of jiva in the material world, and to substantiate this they refer to Chapter Fifteen, verse 7, of the Gita. BG 1972 purports
- Impersonalists say that Brahman is without variegatedness and without differentiation. One may say that pradhana is the Brahman stage, but actually the Brahman stage is not pradhana
- Impersonalists, after rejecting this world as mithya, or false (jagan mithya), come down again to this jagan mithya, although they take sannyasa to increase their attachment for Brahman
- In Bhagavad-gita Lord Krsna says: One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman - BG 14.26
- In His eternal, blissful form, Lord Krsna is accepted by Arjuna as param brahma. A living entity in the conditioned stage accepts something illusory as substantial. This is called maya or avidya - ignorance
- In His impersonal feature (Brahman) the Supreme Lord is everywhere, inside and outside: as the Supersoul (Paramatma) He is inside everything, from the gigantic universal form down to the atoms and electrons
- In Srimad-Bhagavatam (SB 1.2.11) it is said that the Absolute Truth is understood in three phases - namely, Brahman, Paramatma and Bhagavan, the Supreme Personality of Godhead - brahmeti paramatmeti bhagavan iti sabdyate
- In the Bhagavad-gita, Arjuna accepted Krsna as param brahma param dhama (BG 10.12). Although the living entities or material nature are sometimes described as Brahman, Parabrahman - the Supreme, the greatest of all Brahmans - is still Krsna, the SPG
- In the Brahma-samhita it is clearly stated that the Lord, although residing always in His abode called Goloka, is the all-pervading Brahman and the localized Paramatma as well by dint of His superior spiritual energies. BG 1972 purports
- In the Chandogya Upanisad there is the following mantra: aitad-atmyam idam sarvam. This mantra indicates without a doubt that the entire world is Brahman
- In the nirguna Brahman, where there is no material contamination, or in the spiritual world, the three modes - goodness, passion and ignorance - are not present
- In the previous verse (SB 2.2.6) it is suggested that one should think of the Supersoul, which is one step higher than the impersonal thought of Brahman, as it was suggested in the case of contemplating the virat-rupa of the Personality of Godhead
- In the sruti-mantra, it is also stated that the absolute whole or Brahman is the ultimate source of everything. Everything emanates from Him, and everything is maintained by Him. And at the end, everything enters into Him. That is the law of nature
- In the Upanisads also it is confirmed that Vasudeva, the Personality of Godhead, is covered by the golden glowing hiranmayena patrena veil of impersonal Brahman, & when that curtain is removed by the mercy of the Lord the real face of the Absolute is seen
- In the Vedanta-sutra it is inquired, athato brahma jijnasa. What is Brahman? This human life is meant for understanding Brahman. Aham brahmasmi. This is real education
- In the Vedanta-sutra it is stated: athato brahma jijnasa. This means that Brahman, Paramatma or Parabrahman should be understood
- In the Visnu Purana (1.12.57) the word brahman is given to indicate the greatest of all; the Supreme Lord is the greatest, and there is no limit to His expanding as the greatest
- In this chapter (of BG 8) Krsna answers these (BG 8.1) different questions of Arjuna beginning with, "What is Brahman?" God also explains karma, fruitive activities, devotional service & yoga principles, & devotional service in its pure form. BG 1972 pur
- In this verse (SB 4.8.78) the particular word brahma is very significant. Brahman refers to one who not only is the greatest, but has the potency to expand to an unlimited extent
- In this way (BG 8.11) they (brahmacaris) realize two of Brahman's features. This practice is very essential for the student's advancement in spiritual life, but at the moment such brahmacari (unmarried celibate) life is not at all possible. BG 1972 pur
- In Vrndavana life we see they were not interested to know what is Brahman. They were interested how to please Krsna, how to see Krsna smiling. That is Vrndavana
- Ishopanishad says that such persons who accept Brahman or Paramatma as the final word of God-realization will be "still more" condemned. This is because they are offenders of God and are very stubborn to accept the Supreme Personality
- It is all right for one to understand oneself as Brahman (aham brahmasmi), but what is our relationship with the Para-brahman
- It is also confirmed in Bhagavad-gita that one who engages himself in unalloyed devotional service at once becomes transcendental to the three modes of material nature and immediately realizes his identification with Brahman
- It is confirmed in Bhagavad-gita (BG 14.26): "One who engages in full devotional service and who does not fall down in any circumstance at once transcends the modes of material nature and thus comes to the level of Brahman."
- It is explained in the Tenth Chapter (of Bhagavad-gita). You know, all, Krsna as param brahma param dhama pavitram paramam bhavan. Arjuna is addressing Krsna as person, bhavan. This bhavan sabda, this word is used, "person"
- 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 said that unless one becomes Brahman one cannot serve Brahman
- It is significant in this verse (SB 4.7.47) that the brahmanas say, Simply by chanting Your holy name we can surpass the obstacles, but now You are personally present
- It is stated also in the Visnu Purana that whatever we see is parasya brahmanah saktih; everything is an expansion of the energy of the Supreme Absolute Truth, Brahman
- It is the misconception of the impersonalists that one can worship any imaginary form of the Lord, or Brahman, and at the end merge in the Brahman effulgence. Of course, to merge into the bodily effulgence (Brahman) of the Supreme Lord is also liberation
K
- Kardama Muni said: "Your (the Supreme Personality of Godhead's) wheel, which has three naves, rotates around the axis of the imperishable Brahman. It has thirteen spokes, 360 joints, six rims and numberless leaves carved upon it"
- Kasyapa Muni was not in the renounced order of life. Therefore he is addressed here (in SB 8.16.11) once as brahman and another time as grhamedhin
- Katha Upanisad says that tad-vijnanartham sa gurum evabhigacchet srotriyam brahma-nistham. This srotriyam means that one who is coming in disciplic succession
- King Pariksit continued, "Brahman, or the Absolute Truth, has no material qualities, but our power of speaking does not go beyond the material qualities"
- Krishna Consciousness is itself Brahma platform, so all our students who are engaged in the service of God, they are not on the material platform
- Krsna Caitanya is the basis of Brahman and the Supreme Personality of Godhead as well. As the Supreme, He is full in six opulences: wealth, fame, strength, beauty, knowledge and renunciation
- Krsna consciousness is awakened by different types of sacrifices to the demigods, sacrifice to Brahman, sacrifice in celibacy, in household life, in controlling the senses, in practicing mystic yoga, in penance, in forgoing material possessions
- Krsna consciousness is the process of converting the illusory consciousness into Brahman, or the Supreme. When the mind is fully absorbed in Krsna consciousness, it is said to be in samadhi, or trance. BG 1972 purports
- Krsna is realized in different degrees as Brahman, Paramatma and the Supreme Personality of Godhead. Krsna consciousness means, concisely, to be always engaged in the transcendental loving service of the Lord. BG 1972 purports
- Krsna is showing the life of a grhastha: early rising, giving in charity to the Brahmins, and living daily duty. Still, He has got children, getting children married somehow or another
- Krsna is the adi-purusa. In... Arjuna also confirms. After understanding Bhagavad-gita, Arjuna also confirms: param brahma param dhama, pavitram paramam bhavan, purusam sasvatam adyam. Adyam: the original person
- Krsna says in Bhagavad-gita (BG 14.27), brahmano hi pratisthaham - Brahman rests upon Me
L
- Life is athato brahma jijsasa: "This human form of life is meant for inquiring Brahman." And if you engage yourself in this Brahman business, or Krsna consciousness business, rest assured, Krsna will take care of you
- Light is present in every bulb, but the gradations of light are different. Similarly, there are gradations of Brahman
- Lord Krsna explains that Brahman, although one without a second, has different manifestations and features. BG 1972 purports
- Lord Sankaracarya preached this gospel (Bhagavad-gita) to the world. We are not this matter; we are Brahman, spirit. When spiritual realization is actually accomplished, then our symptoms will change. What are those symptoms
- Lord Siva said, "The words param brahman have been used in the Bhagavad-gita to identify You (Krsna)"
- Lord Visnu is the resting place of the entire creation: brahmano hi pratisthaham. On Brahman, everything is resting. All the universes are resting on the brahma-jyotir, and all the planets are resting on the universal atmosphere
M
- Maharaja Ambarisa, being a devotee of the Personality of Godhead, was in full awareness of Paramatma, Brahman, maya, the material world, the spiritual world, and how things are going on everywhere. Everything was known to him
- Man is meant, rather, to find out the source from which all these things are coming. The Vedanta-sutra states that Brahman is that from which everything is emanating (janmady asya yatah) - SB 1.1.1
- Many persons, especially the Mayavadi philosophers, consider Brahman the biggest, all-expanding substance
- Many rascals say that whatever way one accepts, one will ultimately reach Brahman. Yet we can see from this verse (CC Adi 17.52) how such persons reach Brahman
- Many sannyasi: brahma satyam jagan mithya, "Brahman is truth and the world is false." They take sannyasa, and after some time they come to the hospital opening business. They come down again to politics, hospitals, philanthropy, welfare work. Why?
- Many sannyasis, they give up this world that it is mithya - all false, "Let me take to Brahman." But again they become implicated to philanthropic work, welfare activities. If this world is false, why you are attracted to the welfare activities
- Many yogis who are attached to the localized aspect of Brahman as Paramatma - great sages like Visvamitra - also fall down as victims of women
- Material nature in this connection is called Brahman because it is a perverted reflection of the spiritual nature
- Material nature's primal factor is the mahat-tattva, or breeding source of all varieties. This part of material nature, which is called pradhana as well as Brahman, is impregnated by the Supreme Personality of Godhead
- Mayavada philosophy supports the impersonalist view that Narayana, the Supreme Personality of Godhead, has no form. One can imagine impersonal Brahman in any form - as Visnu, Lord Siva, Vivasvan, Ganesa or Devi Durga
- Mayavadi philosophers, they do not know that there is relationship that the Parabrahman and Brahman can be engaged in loving transaction
- Mayavadi philosophers, yogis and jnanis try to give up this material world simply by saying, brahma satyam jagan mithya: "This world is false. There is no use of it. Let us take to Brahman." Such theoretical knowledge will not help us
- Mayavadi sannyasis consider themselves Brahman, and they superficially speak of themselves as Narayana
- Mayavadi, at least they say that "There is Brahman. He is truth. But this phenomenal world is not truth. Manifestation of material energy, that is not true." So according to our philosophy, Vaisnava philosophy, we don't say that
- Mayavadis are unable to understand that the holy name is also Brahman. If they regularly chant the maha-mantra, however, they can be relieved from this misconception
- Mayavadis certainly realize Brahman in certain aspects, but realization of Brahman in the aspects of wine, women and meat is not the same realization of Brahman that devotees achieve by chanting, dancing and eating prasadam
- Merging into Brahman in perfect knowledge means understanding perfectly that one is not the body but a spiritual soul
- My dear Dhruva, please, therefore, turn your attention to the Supreme Person, who is the infallible Brahman. Face the SPG in your original position, and thus, by self-realization, you will find this material differentiation to be merely flickering
N
- Naked saints and sannyasis who undergo severe physical penances, who can raise the semen to the brain, and who are completely equipoised in Brahman can live in the realm known as Brahmaloka
- None should consider Vasudeva Datta a mundane philanthropist or welfare worker. Nor was he interested in merging into Brahman or in gaining material honor or reputation. He was far, far above philanthropists, philosophers and fruitive actors
- Not knowing the conclusions of the Vedas, some people accept the material nature as substance, and others accept the spirit soul as substance, but actually Brahman is the substance. Brahman is the cause of all causes
O
- O son of Kunti, learn from Me in brief how one can attain to the supreme perfectional stage, Brahman, by acting in the way which I shall now summarize. BG 18.50 - 1972
- Ocean water is very big, that is Brahman. Big means Brahman. But what is this ocean water? Small molecules of water
- One attains the supreme stage of Brahman simply by renouncing the result of his work for the satisfaction of the Supreme Lord. That is the process of self-realization. BG 1972 purports
- One cannot be sure of entrance into the spiritual realm - in either the impersonal brahmajyoti effulgence of the Lord or the Vaikuntha planets within that Brahman effulgence - unless he is surrendered unto the lotus feet of the Supreme Lord
- One has to follow in the footsteps of great sages and devotees like Maitreya & Vidura, Pariksit & Sukadeva Gosvami, and engage in the transcendental devotional service of God if one would know His ultimate feature, which is above Brahman and Paramatma
- One in the bodily conception worships his own body as Brahman, but when he comes in contact with a devotee, he gives up this mistaken idea and engages himself in the devotional service of Lord Krsna
- One must be situated in the activities of Brahman. Knowledge of those activities is explained by the Supreme Personality of Godhead Himself. Such transcendental knowledge can be appreciated in human society but not in animal society
- One must go to the guru. And who is guru? Guru, srotriyam brahma-nistham - "One who has heard from the parampara system and he has become completely convinced in the understanding of Brahman"
- One should not accept the sannyasa order of the Mayavada school, which has practically no meaning. We find many Mayavadi sannyasis simply loitering in the street thinking themselves Brahman or Narayana and spending all day and night begging
- One should try to understand what he is. That is also the beginning of Vedanta-sutra. Athato brahma jijnasa: one should be inquisitive to understand about himself, Brahman, or the Supreme Brahman. That is the real necessity of this human form of life
- One sometimes, after practicing much severe austerities and penances, he can approach the Brahman, param padam, that is Brahman realization, or Brahmaloka. Patanty adhah. But from there also you will fall down
- One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman
- One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman - BG 14.26
- One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman. BG 14.26 - 1972
- 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 has come down in disciplic succession and as a result of such authorized succession one has become fully, firmly convinced in Brahman. Brahman, Paramatma, Bhagavan, the same thing. Brahma-nistham. He is transcendentally situated
- One who has very nicely heard, one who has acquired Vedic knowledge by the hearing process, srotriyam brahma-nistham, and the result is that he is fully, firmly fixed up in Brahman
- One who is aware of Krsna, what is Krsna, he is above brahmana - brahmana qualification is already there, because a brahmana means one who knows Krsna, Para-brahman. That is brahmana. Brahma janatiti brahmanah
- One who is engaged in Krsna conscious activity is at once elevated to the transcendental position. By nature we are not matter but Brahman - aham brahmasmi
- One who is in the brahma-bhuta condition is joyful; he never laments, nor does he desire anything. That is due to confidential knowledge
- One who participates in Your impersonal monistic philosophy does not accept anything but the one Brahman
- One who realizes the Supreme Personality realizes the other features, namely the Paramatma feature and the Brahman feature, and that total realization is brahma-siddhi
- One who understands the Personality of Godhead also knows the impersonal feature of the Supreme, which is Brahman. Therefore one who becomes a Vaisnava is already a brahmana
- Only by devotional service can one know that the ultimate truth is the Personality of Godhead and that Brahman and Paramatma are only His partial features. This is confirmed in this verse (SB 3.6.40) by the great sage Maitreya
- Only persons who perform activities in KC are actually entitled to be called Brahman, because they are actually endeavoring to reach the Krsna planet. Such persons have no misgivings about Krsna, and thus they are factually Brahman. BG 1972 purports
- Only when one has finished the business of mundane inquiries in the marketplace of sense gratification can one make relevant inquiries regarding Brahman, the Transcendence
P
- Param brahma param dhama pavitram paramam bhavan, purusam. He's not imperson. Purusam. Purusam means person. Not female also. Purusam means male. Purusam sasvatam. Sasvatam, original; adyam, the first
- Param brahma param dhama pavitram paramam bhavan. This is understanding. This is parampara understanding. If you want to understand Bhagavad-gita, if you want to understand Krsna, then you have to follow the footprints of the mahajanas
- Perfection means to understand his real constitutional position, that he is not this material body; he is spirit soul, Brahman. That is perfection, perfection of knowledge, brahma-jnana
- Pradhana is distinct from Brahman because in Brahman there is no existence of the material modes of nature
- Prahlada Maharaja teaches that immediately, from the beginning of life, as soon as one is four or five years old, he should be educated about Brahman. That is called brahma-jijnasa. Beginning. That is wanted. And for him there is need of guru
- Prahlada Maharaja was offered all the blessings of an opulent position in the material world and even the liberation of merging into Brahman, but he refused all this. He simply wanted to engage in the service of the servant of the servant of the Lord
- Pure devotees, being perfectly directed by the Supreme Lord, do not create any artificial perplexity in the matter of transcendental understanding by wasting time in discussing what is Brahman and what is non-Brahman, or maya
- Purify the body by taking bath, similarly, the wealth is purified by the charity process, giving it to the brahmins and Vaisnavas. Just like Rupa Gosvami
R
- Real education is brahma-vidya. Athato brahma jijnasa - this is education. So that is now given up throughout the whole world. Nobody is interested in Brahman; they are simply interested in sense gratification
- Red-hot iron can burn, but it cannot burn the original fire. Therefore the consciousness of the small particle of Brahman is fully dependent on the power of the Supreme Brahman
- Regarding Madhavendra Puri’s expressions as ordinary material lamentation, he (Ramacandra Puri) advised him to remember Brahman because he was latently an impersonalist
S
- Sadananda Yogindra, one of the greatest Mayavadiacaryas, has written in his book Vedanta-sara: "The Absolute Truth of eternity, knowledge and bliss is Brahman. Ignorance and all products of ignorance are non-Brahman
- Sadananda-yogi, one of the greatest Mayavadi acaryas, has written in his book, Vedanta-sara: The Absolute Truth of eternity, knowledge and bliss is Brahman. Ignorance and all products of ignorance are non-Brahman
- Sankaracarya appeared to preach that the external feature of Brahman, the body, is merely an illusion
- Sankaracarya wanted that there is only one Brahman, and we are also Brahman, but he wanted his philosophy of monism
- Sannyasis's business is to travel all over the world, or as far as he can, and enlighten people about Brahman. That is sannyasis' business
- Sastra says that if one is in bodily concept of life, he is no better than the animal. Because the dog, it does not know that beyond this body, the dog is there, he is a living entity, he is a soul, he is Brahman, part and parcel of the Supreme Brahman
- SB 2.7.47 - What is realized as the Absolute Brahman is full of unlimited bliss without grief. That is certainly the ultimate phase of the supreme enjoyer, the Personality of Godhead
- Self-realization, understanding oneself as Brahman, or spirit soul, is very difficult in the material condition
- Simply by discharging uncontaminated devotional service as prescribed in the scriptures, one becomes equal to Brahman
- Simply by understanding that, "I am spirit soul, I am Brahman," will not help us. You must act like Brahman. There must be realization; that is guna. At the same time, there must be practical work
- Simply remain as brahma, "I am brahma," you cannot remain for many days. Then he has to accept these material varieties. Variety is the mother of enjoyment, so therefore our proposition is "Come to the real variety, Krsna consciousness
- Simply studying Vedic literature will not do. Brahma janatiti brahmanah. He must realize what is Brahman. Then he becomes brahmana. Brahmana is a qualification. It is not by birth
- Since monists worship the impersonal feature of Brahman, they are therefore called worshipers of Brahman
- Since the brain is a lump of matter, it does not have independent power with which to act. It can act only when favored by the influence of the Supreme Personality of Godhead, who is Brahman or Parabrahman
- 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
- So generally, in the material world two things are going on. The karmis are busy to acquire money for his sense gratification, and the jnanis, they've given up the world as mithya. Brahma satyam jagan mithya: Brahman is truth, and this is all mithya
- So human life is meant for understanding this. Athato brahma-jijna... These are all Brahman subject. They are not material subject matter
- Some transcendentalists view the Absolute Truth as an impersonal force, generally known as the formless Brahman
- Someone might argue that the Absolute would be affected by duality if He were both all-cognizance (Brahman) and the Personality of Godhead with six opulences in full (Bhagavan)
- Spiritual consciousness begins when one understands that he is soul; he is not this body, he is spirit soul, aham brahmasmi. Brahman means the spirit soul. And there human civilization begins. Otherwise, anarya, anarya-justam
- Spiritual life means anxiety-less. This is the difference between material life and spiritual life. In the BG it is described what is spiritual life. As soon as you are identified with the Absolute Truth, Brahman, then symptoms will be jubilation
- Sri Caitanya Mahaprabhu replied, "The Mayavadi impersonalists are great offenders unto Lord Krsna; therefore they simply utter the words 'Brahman,' 'atma' and 'caitanya'"
- Sri Caitanya Mahaprabhu, however, moves from one country to another, personally or by His representative. Thus He, as the moving Brahman, delivers all the people of the world
- Srila Jiva Gosvami cites the phrase brahma puccham pratistha (Taittiriya Up. 2.5), which gives Vedic evidence that Brahman is the origin of everything
- Stated in the Bhagavad-gita (BG 14.26): - One who engages in full devotional service, who does not fall down in any circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman
- Svarupa Damodara replied, "Nevertheless, when we hear the Mayavada philosophy, we hear that Brahman is knowledge and that the universe of maya is false, but we gain no spiritual understanding"
T
- Tat tvam asi, ayam atma brahma. Both the Supreme Lord and the living entity are spirit. Understanding this is self-realization
- Temporary or false you can take on the same category. But Sankaracarya said that brahma satyam: that spirit soul - Brahman, that is reality, and this external feature of the Brahman, or the body - that is false
- That Brahman is in front and in back, in the north, south, east and west, and also overhead and below. In other words, that supreme Brahman effulgence spreads throughout both the material and spiritual skies
- The Absolute Truth is one. One who knows the Absolute Truth, he knows that Brahman, Paramatma, Bhagavan, the same objective, but they are realized by different devotees or different knower in different features
- The Absolute Truth is realized in three features: Brahman, beginning from Brahman; then Paramatma, Supersoul - I think in Christian world they call Holy Ghost - anyway, Paramatma, the Supersoul; and ultimately the SPG, Krsna
- The Absolute Truth is realized in three phases of understanding, namely as Brahman, or the impersonal universal soul; Paramatma, or the localized universal soul; and at the end as the Supreme Personality of Godhead
- The airplanes and carriages are of the same quality as Brahman because everything is of the same nature of eternity, bliss and knowledge
- The all-pervading Brahman, composed of the impersonal glowing rays of Sri Krsna, exists in the spiritual world with the Vaikuntha planets
- The all-pervading feature of the Lord-which exists in all circumstances of waking and sleeping as well as in potential states and from which the jiva-sakti (living force) is generated as both conditioned and liberated souls-is known as Brahman
- The basic principle of the cosmic manifestation is always the same: Brahman, or the Absolute Truth; therefore, the Mayavadi philosophers' theory that it is false is certainly only a mental concoction
- The best is the spiritual world, and it is known as Brahman. The Supreme Personality of Godhead, however, is known as Parabrahman. Therefore paratah parat means "better than Brahman realization."
- The boys are playing with Param Brahman, though to an ordinary man He appears to be an ordinary child
- The Brahman is the sunshine, light, and Paramatma is the sun globe, and Bhagavan is the sun-god. This is . . . the sun is one example. From this example we can understand the Absolute. Where is the difficulty
- The Brahmavadis, the Paramatmavadis, they are impersonalists. They cannot understand the Supreme Being Personality of Godhead, Krsna. They cannot understand. That is the defect
- The Caitanya-caritamrta (Adi-lila 7.97) describes this stage (the atmarama) of ecstasy and intoxication as being far above the ecstasy of realizing oneself as Brahman, or the supreme spirit
- The Christians say, "God is great." The Muslim also say that allah akbar. That is also same meaning. The Vedic literature also says, Brahman, Parabrahma. Brahman means the greatest
- The Christians say, "God is great." The Muslim also say that allahu akbar. That is also same meaning. The Vedic literature also says Parabrahman. Brahman means the greatest
- The conclusion is that those who are engaged in Krsna consciousness are better situated than the sannyasis engaged in simple Brahman speculation, although they too come to Krsna consciousness, after many births. BG 1972 purports
- The constitution of Brahman is immortality, imperishability, eternity, and happiness. Brahman is the beginning of transcendental realization. BG 1972 purports
- The covering capacity of Maya can be employed on the part and parcel of Brahman, not on the Supreme Brahman
- The creator is Para-brahman, or the Supreme Spirit. Matter is not only subordinate to spirit but is actually created on the basis of spirit
- The devotees are therefore (because devotional service is superior to merging with Brahman) never advised to indulge in speculating upon the nature of the Supreme or artificially meditating on the the void
- The dryness of material happiness cannot be moistened by so-called philosophers who cry for Brahman, liberation and similar dry speculative objects. The urge of the soul proper is different
- The empiric philosopher who studies Brahman by negation of the external features has not yet learned the quality of the hladini potency of Brahman
- The engagement of Brahman should be the service of Parabrahman
- The entire world is suffering because of spiritual thirst. Every living being is Brahman, or spirit soul, and needs spiritual food to satisfy his hunger and thirst. Unfortunately, however, the world is completely unaware of the nectar of krsna-katha
- The first statement in the Vedanta-sutra is athato brahma jijnasa: Now, having attained a human birth, one should inquire into Brahman, the Absolute Truth
- The four divisions of meanings of the word deha (“body”) are (1) aupadika-brahma-deha, the material body considered as Brahman with designations (vide verse 212)
- The four Kumaras walked everywhere in the guise of five-year-old boys, and similarly there are many brahmanas, knowers of Brahman, who traverse the globe either as young men, children or avadhutas
- The human society is meant for not only inquiring Brahman but to worship Brahman, Parabrahman
- 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 worshipers of Brahman can again be divided into three categories - (1) sadhakas, those who are nearing perfect execution of the process of Brahman realization; (2) those who are fully absorbed in meditation on Brahman
- The impersonalists do not take into account the varieties of manifestation emanating from the supreme cause, Brahman. They simply consider that everything emanates from Brahman and after destruction merges into Brahman
- The impersonalists take Brahman to be the root of this material tree, and from the root, according to Sankhya philosophy, come prakrti, purusa, then the three gunas, then the five gross elements, then the ten senses, mind, etc
- The impersonalists' theory that Brahman is void of all variegatedness is false because the shadow-tree described in Bhagavad-gita cannot exist without being the reflection of a real tree
- The individual soul and the supersoul are qualitatively one, and therefore both of them are known as Brahman, or spirit. But knowledge of Brahman is very difficult to understand
- The ingredients and the immediate cause of this manifested material world are Brahman, and we cannot make the ingredients of this world independent of Brahman
- The jnanis are mental speculators who simply try to understand what is spirit and what is matter. Their process is neti neti: "This is not spirit, this is not Brahman"
- The jnanis try to detach their sensual activities from material engagement. The jnana-yogi thinks that matter is false and that Brahman is truth; he tries, therefore, by cultivation of knowledge, to detach the senses from material enjoyment
- The knower of the facts, the living entity who inquires into the incidents manifested in dreams and wakefulness, is different from the circumstantial activities. That knowing factor is Brahman
- The Krsna consciousness movement is meant to train one how to transfer oneself from the jada to the Brahman, because human life is meant for this purpose. Athato brahma jijnasa
- The ksetrajna is the eternal spirit, whereas the ksetra is matter, which is temporary and ephemeral. This eternal truth is summarized in the Vedas in the aphorism brahma satyam jagan mithya: "Spirit is fact and the world is a false shadow"
- 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 liberated person is described in Bhagavad-gita: one who engages in uninterrupted devotional service to the Lord, having surpassed the stringent laws of material nature, is understood to be situated in Brahman
- The light (Brahman) has its variegatedness, which is seen by those who further advance in the light, and thus the ultimate realization of Brahman is the source of the Brahman light, the SPG, the summum bonum or the ultimate source of everything
- The limitless sky, or the all-pervading Absolute Truth (Brahman), is nondifferent from the covered portion of the sky, but simultaneously the whole sky is different from the fractional portion that is liable to be covered by the dark cloud
- The living entities are Brahman; Krsna is Para-brahman. Krsna is enjoying perpetual ananda, and, being part and parcel of Krsna, we also want ananda
- The living entities are predominated Brahman, whereas the Supreme Lord is the predominating Absolute
- The living entity can continue to stay in the Brahman position and then gradually rise up to Paramatma realization and then to the realization of the Supreme Personality of Godhead. There are many examples of this in Vedic literature
- The Lord continued: One who does not consider Brahma, Visnu, Siva or the living entities in general to be separate from the Supreme, and who knows Brahman, actually realizes peace; others do not
- The Lord is described as the soul, or spirit. What is the definition of spirit? Spirit is perceivable everywhere. Brahman means "great." His greatness is perceived everywhere. And what is that greatness? Consciousness
- The Lord says that anyone who executes devotional service systematically without deviation can attain the perfection of Brahman by surpassing the contamination of the three modes of material nature
- The mahat-tattva is the total cause of the total cosmic manifestation, and because in the total substance of the material cause there are three modes of nature, it is sometimes called Brahman. BG 1972 purports
- 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 Mayavada version that when Brahman assumes a form the form is accepted from maya is not acceptable, because although maya is superior to the conditioned soul, she is not superior to the Supreme Personality of Godhead
- The Mayavadi philosophers say, brahma satyam jagan mithya: "This world is false, and Brahman (spirit) is truth." We admit this, but qualify it
- The Mayavadi preaching principle is brahma satyam jagan mithya: "Only the Brahman effulgence is true, and the cosmic manifestation is illusory, or false"
- The Mayavadi sannyasis, engaged in the studies of sankhya and Vedanta and speculation, cannot relish transcendental service of the Lord. Because their studies become very tedious, they sometimes become tired of Brahman speculation. BG 1972 purports
- The Mayavadis say, brahma satyam jagan mithya: "The spirit soul is truth, and the external energy is untruth." The Vaisnava philosophers, however, do not agree with the Mayavada philosophy
- The mental speculators misunderstand Him as the Supreme Person, and they consider His impersonal features as inexplicable Brahman to be all
- The merging of different living entities into Brahman at the time of dissolution involves the dissolution of different types of bodies
- The modern civilization is suffering from this defect, that they are not inquisitive about the Brahman. They are simply... Just like cats and dogs, they are interested with this body and the bodily necessities of life. They do not know beyond that
- The musical notes (in Sanskrit) are sa, r, ga, ma, dha, and ni. All these sound vibrations are originally called sabda-brahma, or spiritual sound
- The offering for the sake of Krsna consciousness, the consuming agent of such an offering or contribution; the process of consumption, the contributor, and the result are-all combined together-Brahman, or the Absolute Truth. BG 1972 purports
- The opulences of the impersonal Brahman spread throughout the millions and millions of universes. That Brahman is but the bodily effulgence of Govinda
- The ordinary living beings, being part and parcel of Krsna, are also Brahman, but Krsna is the Supreme - Parabrahman
- The original creation is directly from the Supreme Personality of Godhead, or Parambrahman, and the secondary creation, as a reactionary result of the original ingredients, is made by Brahma. Thus the activities of the whole universe are started
- The purpose of human life is indicated in the Brahma-sutra: athato brahma jijnasa. To make one's life perfect - in the past, present and future - one must learn about Brahman
- The queens of Dvaraka were so fortunate that they got Lord Sri Krsna as their husband and personal companion, although He is not approachable by exalted demigods like Brahma.
- The Sankhyites and yogis are both situated in that same Brahman, but they differ because of different angles of vision
- The Saranatha impersonalists do not even believe that the Absolute Truth, or Brahman, can be understood as the opposite of maya, or illusion. According to their vision, materialism is the only manifestation of the Absolute Truth
- The six philosophical theses are (5) the philosophy of Karma-mimamsa, propounded by Jaimini Rsi, and (6) the philosophy of Brahma-mimamsa, or Vedanta, the ultimate conclusion of the Absolute Truth (janmady asya yatah (SB 1.1.1)), propounded by Vedavyasa
- The sky, due to its subtle nature, does not mix with anything, although it is all-pervading. Similarly, the soul, situated in Brahman vision, does not mix with the body, though situated in that body. BG 13.33 - 1972
- The sound of Brahman, or Veda, was first impregnated into the heart of Brahma, the original learned man (adi-kavaye). How did he become learned? Whenever there is learning, there must be a speaker and the process of hearing
- The Srimad-Bhagavatam (10.2.32) states, Persons who are falsely puffed up, thinking they have become liberated simply by understanding their constitutional position as Brahman, or spirit soul, are factually still contaminated
- The Srimad-Bhagavatam confirms that it is not possible for one to become liberated by cultivation of empiric philosophical speculation. Simply knowing that one is not matter but spirit soul, or Brahman, does not purify one's intelligence
- The statement of the Bhagavad-gita, yad gatva na nivartante tad dhama paramam mama, is also confirmed herewith. Param means transcendental Brahman. Therefore, the abode of the Lord is also Brahman, nondifferent from the Supreme Personality of Godhead
- The sun is the source of the sunshine. So similarly, brahmano hi pratisthaham, "I am the source of Brahman, the effulgence." That's a fact. Brahman is not greater than Krsna. Krsna is greater than Brahman
- The supreme activity, the Brahman (spiritual) activity, is devotional service. Unfortunately the Mayavadis do not know this. They think that the spiritual world is void
- The Supreme Brahman cannot be accepted as impersonal, otherwise the six opulences, which belong to the Supreme Personality of Godhead, cannot be attributed to Brahman
- The Supreme Brahman, Lord Krsna, is identical with both the jiva and prakrti in that they are all Brahman
- The Supreme Lord does not have a form like ours but has a spiritual form. Not knowing this, Mayavadi philosophers simply advocate the onesided view that the Supreme Godhead, or Brahman, is formless (nirakara)
- The Supreme Lord has many holy names like Paramatma, Brahman and “the creator,” but one who worships the Lord as the creator cannot understand the relationship between a devotee and the Lord in the five types of transcendental mellows
- The Supreme Visnu is Krsna. Krsna is the cause of Visnu, not vice versa. Similarly, Brahman is not the cause of Krsna; Krsna is the cause of Brahman. Therefore Krsna is the Para-brahman
- The technical term used is saguna. They (the monist philosophers) speak of saguna Brahman and nirguna Brahman
- The thirteen meanings of the atmarama verse mentioned here are based on the following meanings for the word atmarama: (3) prapta-brahma-laya, one who has actually attained Brahman perfection; (4) mumuksu, one who desires liberation
- The total material substance, called Brahman, is the source of birth, and it is that Brahman that I impregnate, making possible the births of all living beings, O son of Bharata. BG 14.3 - 1972
- The twenty-four elements, beginning from earth, water, fire and air, are all material energy, called Maha-brahman, or the great Brahman, the material nature. BG 1972 purports
- The unlimited sky is like the Supreme Brahman, and the tiny living entities are like the covered sky, or Brahman covered by the three modes of material nature. Originally, everyone is part and parcel of Brahman
- The Upanisads confirm that one has to penetrate the dazzling effulgence of Brahman before one can see the real face of the Personality of Godhead - CC Preface
- The Vaisnavas know that the Absolute Truth is the Supreme Person and that the Brahman effulgence is based on the Supreme Personality of Godhead, as confirmed in the Bhagavad-gita: brahmano hi pratisthaham
- The vast majority of living entities live in the spiritual world and are called aksara. They are in the position of Brahman, pure spiritual existence. They are different from those who have been conditioned by the three modes of material nature
- The Vedanta explains what is the meaning of Brahman, the original source of everything, that is Brahman. Athato brahma-jijnasa - Vedanta-sutra 1.1.1
- The Vedanta-sutra says Brahman, the Absolute Truth, is that from whom everything has emanated. Very simple description. What is God, what is the Absolute Truth, very simple definition - the original person
- The Vedanta-sutra says that everything originates from Krsna. Param Brahman, or the Absolute Truth, means that from which everything is generated. Therefore, our desire for sense gratification is coming from Krsna
- The Vedas therefore enjoin that one should factually understand that he is not material but is actually Brahman (aham brahmasmi). This understanding cannot be fully realized unless one is engaged in Brahman activities, namely devotional service
- The Vedic assertion is that one should think he is Brahman, for actually he is Brahman. If brahma, or the Vedic spiritual science, is condemned, and the brahmanas, are condemned, then where does human civilization stand
- The Vedic hymns, sarvam etad brahma, tasmad etad brahma nama-rupam annam ca jayate, and, in the Bhagavad-gita, mama yonir mahad brahma, indicate that everything in the material world is the manifestation of Brahman. BG 1972 purports
- The Vedic knowledge is given in codes. That is called Brahma-sutra. Sutra means code, and Brahman means the Supreme Absolute Truth. Understanding of the Absolute Truth in code words, and the explanation
- The Vedic version sarvam khalv idam brahma means that since both the energies have emanated from the Supreme Brahman, everything we experience is nondifferent from Brahman
- The Vedic version that the whole cosmic creation is nothing but Brahman means that since everything is emanating from the Supreme Brahman, nothing is apart from Him
- The Visnu Purana states, visnur brahma-svarupena svayam eva vyavasthitah: Brahman's real feature is Visnu, or the Supreme Brahman is Visnu. Svayam eva: that is His personal feature
- The whole mission of human society should be how to prepare brahmana. Then peace and prosperity will be there
- The word "Brahman" indicates the greatest of all and the maintainer of everything. The impersonalists are attracted by the greatness of the sky, but because of their poor fund of knowledge they are not attracted by the greatness of Krsna
- The word 'Brahman' ('the greatest') indicates the Supreme Personality of Godhead, full in all six opulences. But if we take the onesided impersonalist view, His fullness is diminished
- The word brahma-siddhaye means to understand oneself to be different from matter, to understand oneself to be Brahman
- The word brahman indicates the greatest in all respects. The Lord is the greatest in all opulences. No one can excel Him in wealth, strength, fame, beauty, knowledge and renunciation. Thus brahman indicates the Supreme Personality of Godhead, Krsna
- The word Brahman is found everywhere throughout the Upanisads
- The word yat (of CC Adi 1.53) refers to Brahman, the impersonal effulgence of the Lord
- "The world is false, and Brahman, that is truth." But we have practically seen many sannyasis, they renounce this world as mithya and take to Brahman realization path, but after some days, they come down to politics, sociology, philanthropy. Why?
- The yogi whose mind is fixed on Me (Krsna) verily attains the highest happiness. By virtue of his identity with Brahman, he is liberated; his mind is peaceful, his passions are quieted, and he is freed from sin - Bg. 6.27
- The yogi whose mind is fixed on Me verily attains the highest happiness. By virtue of his identity with Brahman, he is liberated; his mind is peaceful, his passions are quieted, and he is freed from sin. BG 6.27 - 1972
- Then in the next millennium, according to this theory, Brahman again expands in different bodily forms. If we accept this theory, then Brahman becomes subject to change. But this cannot be accepted
- There (in the spiritual world) the enjoyment is brahman, whereas here (in the material world) the enjoyment is jada. The Krsna consciousness movement is meant to train one how to transfer oneself from the jada to the Brahman
- There are also followers of the rsi known as Aruna. Following his path, they observe the activities of the arteries. Thus they gradually rise to the heart, where subtle Brahman, Paramatma, is situated. They then worship Him
- There are always two: Brahman and Para-brahman, atma and Paramatma, isvara and Paramesvara, the individual living being and the supreme living being, nitya and nityanam, cetanas and cetananam
- There are gradations of Brahman, and no one can deny this fact. Therefore the words atmesa-brahma-sambhavan indicate that Dattatreya was directly part and parcel of Visnu, whereas Durvasa and Soma were parts and parcels of Lord Siva and Lord Brahma
- There are many duratmas who claim to have realized themselves as Brahman and yet are unable to conquer material desires. In the Bhagavad-gita it is clearly explained that an absolutely self-realized soul becomes completely aloof from all material desires
- There are many examples of sannyasis who give up the world, renouncing it as false, saying, "Let me turn to Brahman," but they again become entangled in the work of the world when they set up hospitals and perform philanthropic work & welfare activities
- There are many jnanis or sannyasis who, after taking sannyasa and giving up the world as false, return to the world to engage in politics or philanthropy or to open schools and hospitals. This means that they could not attain the real Brahman
- There are millions and trillions of suns, each one sometimes bigger than this sun. This is the smallest sun. There are bigger, bigger suns. So we can understand what is the bodily rays. There is no difficulty. That bodily rays of Krsna is called Brahman
- There are so many Mayavadis, they are going on perpetually: "What is God?" Neti neti: "This is not, this is not, this is not. What is Brahman?" So by that process you'll never be able to understand what is God
- There are two kinds of Brahman - the component parts of the Brahman, they are also Brahman, and whole Brahman is also Brahman
- There is a class of philosophers who condemn the material creation as false. They say that Brahman is truth but the creation is false. This is not good
- There were nine islands formerly, all those islands were called Navadvipa, nine islands. There are very learned scholars, especially resided by Brahmins. Caitanya Mahaprabhu appeared in one of the islands, which is called Antardvipa, or Sridama Mayapura
- These (freed from the contamination of material illusion, false identification, attachment, detachment and material absorption) are the preliminary qualifications of a person who can realize Brahman
- These Brahman worshipers are further divided into three categories: the neophyte, one who is absorbed in Brahman realization, and one who has actually realized himself as Brahman
- These incidents (Krsna's pastimse in the humor of parental love) are enjoyable only by the residents of Vraja like Nanda Maharaja, and not by the impersonalist worshipers of Brahman or Paramatma
- These senses are to be detached from all such material activities. According to the impersonalists the senses are stopped from work by merging the soul in the Supersoul Brahman
- They (Mayavadi philosophers) think of Krsna as a great personality, a human being, within whom there is the supreme impersonal power, Brahman
- They (the impersonalists) say brahma satyam jagan mithya - "Brahman is real, & the material world is false" - they are nonetheless very eager to serve the false material world and neglect the service of the lotus feet of the Supreme Personality of Godhead
- They (the living being, Brahman and Paramatma) are all interlinked with one another, or interdependent factors; thus in the ultimate issue the Lord is the summum bonum and therefore the vital principle of everything
- 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
- This (eternal) platform (of full knowledge, full bliss and full life) is in the eternal atmosphere, or Brahman atmosphere. BG 1972 purports
- This brahma-jyotir is all-pervading, and all creation is made possible by its potential power; therefore the Vedic hymns declare that everything that exists is being sustained by the brahma-jyotir (sarvam khalv idam brahma)
- This chaste woman and this sad-acara, brahmana - ideal is brahmana - if they combine then there will be peace, there will be progress, there will be peace in the society, peace in the family
- This impersonal feature, or Brahman manifestation, of the Supreme Lord is meant for persons who are essentially very advanced but still not able to understand the personal features or variegatedness of the spiritual world
- This is known as the Brahman position by the advocates of the Absolute Truth. In such a liberated stage (brahma-bhuta), one is never bewildered. Nor does one lament or become unnecessarily jubilant. This is due to the brahma-bhuta situation
- This is statement in the Srimad-Bhagavata: Those who know the Absolute Truth, they know that Brahman, Paramatma and Bhagavan, they are one. It is different phases of understanding only
- This is the atheistic theory, asatyam. They say that this material world is false. Brahma satyam jagan mithya. Jagat, jagat means this cosmic manifestation which is gacchati, going. In the material world, everything is going
- This knowledge (sthira-buddhi) elevates him (the self-realized person) to the station of knowing the complete science of the Absolute Truth, namely Brahman, Paramatma and Bhagavan. BG 1972 purports
- This may be understood by the example of the sun and the sunshine, in which Brahman is like the sunshine and Krsna Himself is like the sun
- This passionate compulsion to enjoy these fruits (of material desire) must stop, and we must situate ourselves in our real identity as Brahman - pure spirit
- This purusa whom the individual soul must approach is the eternal form of the Supreme Personality of Godhead, who is known as Brahman and Paramatma. He is the transcendental chief personality, and His activities are all spiritual
- This same enjoyment (of sporting) is displayed by Krsna and His associates in the spiritual world, but there the enjoyment is eternal, whereas on the material platform, it is temporary; there the enjoyment is brahman, whereas here the enjoyment is jada
- This statement by Sri Caitanya Mahaprabhu is confirmed in Srimad-Bhagavatam (SB 1.2.11): Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramatma or Bhagavan
- This transcendental position beyond the Vedic ritualistic performances is devotional service. In the Bhagavad-gita the Lord clearly says that persons who are engaged in His devotional service without adulteration are situated in Brahman
- This verse (SB 5.18.32) completely rejects the theory of brahma satyam jagan mithya, which states that spirit, or Brahman, is real, whereas the manifested material world, with its great variety of things, is false. Nothing is false
- Those (Sannyasis) who regard the body as Brahman or as Narayana, are described here (SB 7.15.37) as asattamah, the most abominable
- Those who are engaged in Krsna conscious activities are better situated than the sannyasis engaged in simple speculation about what is Brahman and what is not Brahman
- Those who are engaged in worshiping the form or arca of the Lord or who are engaged in meditation on the Lord simply for liberation from material bondage, also know, by the grace of the Lord, the purports of Brahman, adhibhuta, etc. BG 1972 purports
- Those who are engaged in worshiping the form or arca of the Lord, or who are engaged in meditation on the Lord simply for liberation from material bondage, also know, by the grace of the Lord, the purports of Brahman, adhibhuta, etc
- Those who are inquisitive, brahma-jijnasa, jijnasuh sreya uttamam. Sreya means the ultimate benefit, goal of life. People are very much attached to the immediate benefit
- Those who are trying to realize the Absolute Truth are categorized according to the aspect of the Absolute Truth upon which they concentrate. Those who concentrate on Brahman, the impersonalists, are called brahmavadis
- Those who follow the path of great, saintly mystic yogis take to the yogic gymnastic process and begin worshiping from the abdomen, where it is said that Brahman is located
- Those who have achieved liberation from material contamination, and those who are demons and are killed by the Supreme Personality of Godhead, become absorbed in the Brahman concept of life and reside in the spiritual sky of the brahma-jyoti
- Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman, and thus they are already situated in Brahman
- Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman, and thus they are already situated in Brahman. BG 5.19 - 1972
- Three phases of understanding of the Absolute. First, beginning, is Brahman, then further advanced, Paramatma; then, final advancement, Bhagavan
- To a certain extent they (Mayavadi philosophers) recommend Brahman activities, which for them means engagement in studying the Vedanta and Sankhya philosophies, but their interpretations are but dry speculation
- To a devotee, who has understood how to derive pleasure from exchanging devotional service with the Lord, this unlimited Brahman appears to be hellish
- To bring the neophyte devotees to the perfectional stage, we offer the brahmins sacred thread. But if people, after promising everything, and break their promise, that is very abominable
- To experience sunlight, as it is not perfection of understanding of the sun, similarly, to experience Brahman is not all. One has to understand the Paramatma feature and the Supreme Personality of Godhead, ultimately Krsna
- To increase attachment for Brahman means to engage in devotional service. Those who are attached to the impersonal form of Brahman cannot remain attached for very long
- To understand yourself, that you are not this body, you are Brahman, and when you act factually in that Brahman stage, that is called bhakti
- Try to understand the situation, what is Brahman, what you are. We are also Brahman. Aham brahmasmi. These things are to be known. And when we neglect to understand these things, that means we are going to the wrong way of life
U
- Understanding of this position (one is part and parcel of God) is called Brahman realization, spiritual realization, and it is this realization that Krsna Himself comes to this world to reestablish
- Understanding that "This is not Brahman, this is not Brahman..." That is the way of Mayavadi philosophers. They scrutinize that "This is maya and this is Brahman"; therefore they are called Mayavadis
- Unless one is freed from the material entanglement and situated in Brahman, there is no question of entering into the understanding of devotional service or engaging in Krsna consciousness
V
- Vedanta-sutra explains when the question is what is the original cause of everything . . . What is Brahman? What is the Absolute Truth? Athato brahma jijnasa - Now this human form of life is meant for inquiring about the Absolute Truth
- Vedic education means one has to understand his real identity as brahman or the spirit soul. Unfortunately the modern educational system is so defective that everyone is educated to accept this body as self
- Vedic mantras confirm that the Supreme Lord or Brahman is situated in the form of fire within the stomach and is digesting all kinds of foodstuff. BG 1972 purports
- Vyasadeva agrees or accepts that he knows Brahman, the Absolute Truth, but he does not know the Absolute Truth's ultimate feature, the Personality of Godhead. That he admits. Absolute Truth in the beginning is impersonal
W
- We are all anandamaya, joyful. Therefore there must be varieties. Without varieties, there is no joy. Simply hackneyed, one thing, "Brahman, Brahman, Brahman," nobody likes it
- We are all Brahman, spirit soul, but somehow or other we have come in contact with these material elements (bhumir apo 'nalo vayuh (BG 7.4)), and we have acquired bodily coverings. Consequently we think, "I am this body." This is ignorance
- We are all Brahmans. Aham brahmasmi. Every one of us, living entity, Brahman. But He is the chief Brahman. Just like you are all Americans, but your president is the chief American. Do you understand? So similarly, Krsna is the chief Brahman
- We are Brahman, but because we are not Para-brahman, or Supreme Brahman, we are subjected, we are prone to be covered by these material qualities. Therefore our business is again to recover ourself from these twenty-five elements, material elements
- We are not only satisfied that "I am spirit," aham brahmasmi. No. There must be duties of the Brahman. The Brahman must be engaged. Otherwise... Because we want some work, because we are active... We are not just like stones
- We are part and parcel of God, or Krsna. When we are engaged in transcendental loving service of God, that is our healthy condition. That is our natural condition. That is our situation in Brahman, aham brahmasmi
- We have seen many impersonalist sannyasis who first of all give up the world as false (brahma satyam jagan mithya). They consider themselves Brahman (aham brahmasmi), consider the world false - jagat is mithya
- We should always take advantage of the narrations of the activities of the Lord, which are meditations on Brahman in the most convenient and palatable form
- We understand from Vedic literature that Brahman, or the spirit, is anor aniyamsam, smaller than an atom, and mahato mahiyamsam, greater than the greatest
- What is realized as the Absolute Brahman is full of unlimited bliss without grief. That is certainly the ultimate phase of the supreme enjoyer, the Personality of Godhead
- What is the proof that he has come under the disciplic succession? Brahma-nistham. Brahma-nistham means he is fully convinced about the Supreme Absolute Truth. So there you have to surrender. Pranipata
- When a mystic is transcendental to all kinds of mental concoctions and is situated in Brahman, his state is called trance beyond the influence of the material conception of life
- When Brahman is mixed with the three qualities goodness, passion and ignorance, there results the material expansion, which is sometimes called saguna Brahman and which consists of these twenty-five elements
- When explaining the first aphorism of the Vedanta-sutra, Sankara most unceremoniously tried to explain that Brahman, or the Supreme Absolute Truth, is impersonal. He also cunningly tried to switch the doctrine of by-product into the doctrine of change
- When he (a detached person) is completely free from false ego, he becomes nonattached to all material things, and that is the stage of self-realization of Brahman. That stage is called the brahma-bhuta stage. BG 1972 purports
- When it is faultless, or beyond the spell of the material nature, then that is the stage of Brahman
- When one obtains real knowledge, he becomes theoretically one with the Supreme, and when he actually begins the service of Brahman, or Krsna consciousness, he is not only liberated but situated in his spiritual life
- When the Brahman perfection is still more advanced by the selfsame execution of devotional service, there is no doubt at all that one can attain the supreme spiritual planet, Goloka Vrndavana, without change of body
- When the Mayavadis pretend to perform kirtana or hold discourses on the Bhagavatam for personal name and fame, they may sing and talk about Brahman, Caitanya, and Paramatma, but they cannot utter Lord Krsna's name
- When we actually realize our identity as Brahman, our life becomes successful. Presently we are identifying with the body, but as long as we do so, we are no better than cats and dogs, although we may have a considerable amount of scientific knowledge
- Whenever the word brahman appears, the impersonalists take this to mean the impersonal effulgence, the brahma-jyotir. Actually, however, Para-brahman, the Supreme Brahman, is Krsna, Vasudeva
- Where it has been stated that the Lord's enemies and devotees attain the same destination, this refers to the ultimate oneness of Brahman and Lord Krsna
- Wherever the word Brahman appears in the Vedas, it should be understood that Krsna, the Supreme Personality of Godhead, is indicated. An intelligent person at once replaces the word Brahman with the name Krsna
- Whether one says "Brahman" or "the Supreme Personality of Godhead," the fact is the same, for they are identical
- Why Pariksit Maharaja decided that? He could counteract the brahmin boy. It was not difficult for him. But he did not act it counter, and he agreed to die. And Krsna also, from within, dictated, Pariksit, now agree to die
- Why should the jagat be considered mithya? The jagat is an emanation from Brahman. Therefore the jagat is also truth
- With great austerity, penances and vairagya, they can go up to the param padam. Param padam means Brahman. Nirvisesa-brahman. Not in the material existence, but in the spiritual existence. Aruhya. They can rise up to that
- Without realization that he is Brahman, spirit soul, an eternal servitor of the Lord, if one simply thinks that he is Brahman, his realization is only theoretical
- Without such knowledge (that Brahman is present everywhere), one cannot claim to be a human being; rather, he remains in the animal kingdom. As it is said, sa eva go-kharah: (SB 10.84.13) without such knowledge, one is no better than a cow or an ass
- Without varieties, there is no joy. Simply hackneyed, one thing, "Brahman, Brahman, Brahman," nobody likes it
- Women means they are after fulfilling their material desires. They have no other idea, that there is Brahman, one should know Brahman... They do not care to know