Brahman
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Brahman
Subcategories Pages in category
This category has the following 21 subcategories, out of 21 total.
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Pages in category "Brahman"
The following 752 pages are in this category, out of 752 total.
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- "I am Brahman" means
- Actual Brahman realization 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 happiness means
- Brahman means
- Brahman realization means
- Brahman realized means
- Brahman's name means
- Brahman-Paramatma ultimately means
- Distinction of brahman happiness 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
A
- A brahma-jana is one who knows Brahman; he is called a brahmana. BG 1972 purports
- A Brahman realized person is always happy. Na socati na kanksati: he neither laments nor aspires for anything
- A brahmana is called pandita because brahmana means one who knows Brahman. Brahma janatiti brahmanah. Therefore he is called pandita. In India the brahmana is addressed as pandita. Pandita means a brahmana is expected to know Brahman
- A brahmana is one who has understood Brahman, and a Vaisnava is one who has understood the Personality of Godhead. Brahman realization is the beginning of realization of the Personality of Godhead
- A brahmana is supposed to devote his whole life to understanding Brahman. BG 1972 purports
- A brahmana may be extremely fortunate in having achieved brahma jnana, but the Pandavas were so exalted that the Parabrahman, the Supreme Personality of Godhead, was living in their house like an ordinary human being
- A brahmana must perform the duty of a brahmana without cheating the public. It is not that one attains the name of a brahmana without the qualifications
- A devotee born in a low candala family is better than such brahmanas (expert in karma-kanda), not to speak of the ksatriyas, vaisyas and others. A devotee is better than anyone, for he is in the transcendental position on the Brahman platform
- A devotee does not need to make separate investigations to understand the nature of Brahman. Bhagavad-gita also confirms this. Brahma-bhuyaya kalpate: (BG 14.26) a devotee at once becomes a self-realized soul in the Absolute Truth
- 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 devotee says, "I am always swimming in the nectarean ocean of the pastimes of the SPG & I have no more attraction for religious rituals, economic development, sense gratification, or even the ultimate salvation of merging into the existence of 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 person who is situated in Brahman realization, if he is put into association with devotees in pure devotional service, will immediately become attracted to the personal feature of the Lord
- A pure devotee is not interested in yogic perfection, travel to higher planetary systems, or oneness with Brahman
- A sannyasi is one who has clearly understood, through advancement in knowledge, that Brahman - he, the person himself - is the soul, not the body
- A so-called brahmana who is born in the family of brahmanas but performs activities aimed against the Vaisnavas cannot be accepted as a brahmana, because brahmana means Vaisnava and Vaisnava means brahmana
- A Vaisnava is superior to a brahmana because whereas a brahmana knows that he is Brahman, not matter, a Vaisnava knows that he is not only Brahman but also an eternal servant of the Supreme 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 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, aitadatmyam idam sarvam, sarvam khalv idam brahma: everything is the Supreme Brahman. Therefore, both the body and the soul are Brahman, since matter and spirit emanate from Brahman
- 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 Vedic version there is no existence beyond Brahman. Sarvam khalv idam brahma
- 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 Vedic injunction (Mundaka Upanisad 1.3), simply by understanding Krsna one understands Brahman, Paramatma, prakrti, the illusory energy, the spiritual energy and everything else. Everything will be revealed
- 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
- According to Vedic principles, society is divided into four categories - brahmana, ksatriya, vaisya and sudra. After dividing society in this way, it is the king's duty to see that everyone executes Vedic principles according to his caste
- Actual Brahman realization means Krsna consciousness and engagement in devotional service. The devotees are therefore real brahmacaris because their activities are always in Krsna consciousness, devotional service
- Actually, the living entities are infinitesimal parts and parcels of Brahman, and as such they are prone to be covered by the illusory energy
- Adi-kavi means Brahma. Brahma, Adi-kavi. So tene brahma. Brahma means sabda-brahman, Vedic literature. So Krsna instructed or imparted in the heart of Brahma
- 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 Brahman realization, when a liberated soul comes in contact with a pure devotee of Lord Krsna and submissively accepts the teachings of Lord Krsna without misinterpretation, he becomes situated in this neutral stage of devotional service
- 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
- After realization of Brahman, when he is actually on the Brahman platform, then the symptom is na socati na kanksati: he has no more lamentation and no more aspiration. Aham brahmasmi. Then he can see everyone one equal level
- All the yoga practice or philosophical speculation or anything - all practice targets to one point - that I am spirit soul. Aham brahmasmi, I am Brahman. I am not this matter. This is perfection
- 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 Daksa felt defeated, he knew that his punishment was simply the great mercy of Lord Siva. He remembered that Lord Siva and Lord Visnu are never neglectful of the brahmanas, even though the brahmanas are sometimes unqualified
- Although he (Daksa) was fallen, his vow was to execute the sacrifice, as is the duty of brahmanas, and thus he began his prayers to Lord Siva
- Although He (Krsna) is present as the Paramatma in the core of everyone's heart, He is nonetheless one, either as an individual or as the all-pervading Brahman
- Although I (Bilvamangala Thakur) was also initiated into that path of Brahman realization, I have now become misled by a naughty boy - one who is very cunning, who is very much attached to the gopis and who has made me His maidservant
- Although in the beginning he was absorbed in the happiness of Brahman realization and was living in a secluded place, giving up all other types of consciousness, he became attracted by the most melodious pastimes of Lord Sri Krsna
- Although the impersonalists and personalists fight with one another, they focus upon the same Para-brahman, the same Absolute Truth
- Although the Mayavadis believe that prior to its manifestation the cosmos was in Brahman, after creation it remains in Brahman, and after destruction it merges into Brahman, they do not know what Brahman is
- 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
- Although they (Mayavadis) profess to understand the Vedic mantra sarvam khalv idam brahma (Chandogya Up. 3.14.1), which means "Everything is Brahman," they are unable to understand that the holy name is also Brahman
- An intelligent person must be prepared for this and must try to have the best type of body in the next life. The best type of body is a spiritual body, which is obtained by those who go back to the kingdom of God or enter the realm of Brahman
- An ordinary brahmana may fall from the brahma-tejas, or the power of brahminical excellence, due to his association with many fallen, conditioned souls
- 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
- Another interpretation put forward by the Mayavadis is that in every millennium different types of bodies are manifest, and when the millennium is closed all the different bodies or expansions of Brahman automatically become one
- 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 fixed in the transcendental service of the Lord has surpassed all the material qualities and is situated in the status of Brahman realization, in which one is not afflicted by hankering for material objects
- Anyone who takes part in this movement, regardless of what he is, can gain the topmost result achieved by a perfect sannyasi, namely brahma jnana (spiritual knowledge). Even more important, he can advance in devotional service
- 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
- Artificial realization of Brahman becomes hackneyed, and so to relish real pleasure they turn to the narrations of the Srimad-Bhagavatam. Those who are not so fortunate turn to altruism and worldly philanthropy
- As a Brahman-realized soul, she was freed from the designations of the materialistic concept of life. Thus all material pangs disappeared, and she attained transcendental bliss
- As Brahman and Paramatma realization are imperfect realizations of the Absolute Truth, so the means of realizing Brahman and Paramatma, i.e., the paths of jnana and yoga, are also imperfect means of realizing the Absolute Truth
- 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 explained in Srimad-Bhagavatam (SB 1.2.11), brahmeti paramatmeti bhagavan iti sabdyate. Unless one understands the Supreme Personality of Godhead, the original source of both Brahman and Paramatma, one is still in darkness about the Absolute Truth
- 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 one is freed from the influence of the three modes of material nature, he is situated on the Brahman platform. Vivid examples of personalities thus situated are the four Kumaras and Narada
- 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 this poison will come "Suppress guru and I become Brahman" everything finished. Spiritual life is finished. Gaudiya Matha finished, violated the orders of Guru Maharaja
- 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 Bhagavad-gita, when one is engaged in the transcendental loving service of the Lord, he is immediately situated on the transcendental platform of kaivalya, or 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 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
- As the king of bees hovers over the tulasi leaves offered to the lotus feet of the Lord, so Laksmi, the goddess who is sought by the demigods, brahmanas, Vaisnavas and everyone else, always engages in rendering service to the lotus feet of the Lord
- As the Lord (Krsna) says in Bhagavad-gita, brahmano hi pratisthaham (BG 14.27): "I am the original source of Brahman"
- Asvatthama was the son of a great brahmana, Dronacarya, and in spite of his having committed the great offense of killing all the sleeping sons of the Pandavas, Arjuna excused him by not killing him because he happened to be the son of a brahmana
- 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
- At this stage the Brahman-realized person is transcendental to the material position, but he is not actually perfect in Brahman realization
- Athato brahma jijnasa means that in order to get out of the bodily conception, one has to increase attachment to or inquiry about Brahman. Then he can be situated in the transcendental devotional service - sravanam kirtanam visnoh - SB 7.5.23
- Attaining Krsna consciousness by controlling the above-mentioned passions (desire and anger), one remains factually in the transcendental stage, or brahman-nirvana. BG 1972 purports
- 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
- Attainment of the Brahman conception of life is the first stage in self-realization. At this stage the Brahman realized person is transcendental to the material position, but he is not actually perfect in Brahman realization. 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 the living entity is Brahman in quality, he can remember the past activities of dreams and also know the present activities of wakefulness
- 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
- Because they are constantly blaspheming the Supreme Personality of Godhead by saying that He has no head, hands or legs, Mayavadi philosophers remain offenders for many, many births, even though they have partially realized Brahman
- Beginning from the sky, the first material manifestation to the gross vision, down to the earth, everything is called Brahman. Sarvam khalv idam brahma: "There is nothing but the Lord, and He is one without a second
- Beyond the region of ignorance (the material cosmic manifestation) lies the realm of Siddhaloka. The Siddhas reside there, absorbed in the bliss of Brahman. Demons killed by the Lord also attain that realm
- 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
- Bhagavad-gita confirms that Krsna, by His Brahman feature, is all-pervading (maya tatam idam sarvam (BG 9.4)), but Brahman depends upon Krsna - brahmano hi pratisthaham - BG 14.27
- Bhagavad-Gita says, "Devotees of the Personality of Godhead transcend all the reactions of the three modes of material nature and are situated on the transcendental platform of Brahman realization"
- 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 Brahman and Paramatma realization of the Absolute Truth are partial realizations
- Both prasadam and the Lord’s name are on the Brahman platform, or spiritual platform
- Both realization of Brahman and meeting with the SP of Godhead are described (in the Priti-sandarbha) as liberation within one’s lifetime, but meeting with the Supreme Personality of Godhead, both internally and externally, is shown to be superexcellent
- 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
- Brahma said, "Brahman realization or Paramatma realization are also not possible even after one searches for many, many years unless one is touched by the wonderful effect of devotional service"
- 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-lina, merging into the Supreme Brahman, is not actual lina, or annihilation, for the subtle form remaining in the Brahman effulgence will return to the material world after the material creation and again assume a material form
- 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 bliss is enjoyed by living entities after liberation from material bondage. But Parabrahman, the Personality of Godhead, enjoys eternally a bliss of His own potency, which is called the hladini potency
- Brahman conception of truth
- 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 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 brhattva, the greatest of all. The greatest of all is Sri Krsna, the Supreme Personality of Godhead. He possesses all potencies and opulence in full; therefore the Absolute Truth, the greatest of all, is the Supreme Personality of Godhead
- 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 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 realization begins from the impersonal effulgence, but by further progress of such meditation, manifestation of the Supreme Soul, Paramatma realization, takes place
- Brahman realization is also God realization, but it is partial
- Brahman realization is also very high position. It is not ordinary thing, that "I am not this body. I am Brahman." This realization is not ordinary realization. It is also realized after purification of the mind. But that is also not sufficient
- Brahman realization is not very difficult for a intelligent man, because one can understand that he's Brahman, he's not this body. That is the first instruction in the Bhagavad-gita: dehino 'smin yatha dehe kaumaram yauvanam jara
- Brahman realization is the beginning of liberation, and Paramatma realization is still further advancement toward the realm of liberation, but one achieves real liberation when he understands his position as an eternal servant of the SP of Godhead
- Brahman refers to a state of self-realization
- Brahman spreads everywhere, but appreciation of Brahman in different objects leads to different results
- Brahman understanding, impersonal understanding of the Absolute Truth, is imperfect understanding, partial understanding. It is not full understanding. Full understanding is Bhagavan
- Brahman vision
- Brahman, every one of us, we are Brahman. There is no doubt about it. But unfortunately, by mistake, by illusion, I am thinking, "I am this body." So spiritual education means first of all one has to understand that aham brahmasmi
- 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
- Brahman-realized devotee
- Brahmana means one who knows Brahman. So guru must be a brahmana
- Brahmana refers to one who knows Brahman, or the impersonal feature of the Absolute Truth, and a Vaisnava is one who serves the Supreme Personality of Godhead
- Brahmana's business is that, preaching. Brahma janati. One must know Brahman, and distribute the knowledge of brahma-jnana. That is the business of brahmanas
- 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
- Brahmanas are born from the mouth of the universal form of Visnu, the ksatriyas are born from His arms, the vaisyas from His abdomen or waist, and the sudras from His legs. In the formation of a body, the head is the principal factor
- Brahmanas are the best of the twice-born. Brahmanas, ksatriyas and vaisyas are all twice-born, but the brahmanas are the best
- Brahmanism is not a system meant to create a monopoly for a particular class of men. Everyone should be educated so as to become a brahmana. At least there must be an opportunity to allow everyone to attain the destination of life
- 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: unless one is fully renounced, one cannot engage in devotional service or stay in Brahman
- Brahmeti paramatmeti bhagavan iti sabdyate: "The Absolute Truth is called Brahman, Paramatma and Bhagavan." (SB 1.2.11) The Mayavadis try to understand Brahman only, or, at the most, Paramatma. However, they are unable to understand Bhagavan
- 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 following various scriptural paths, one may come to impersonal effulgence of the Supreme Personality of Godhead. The transcendental pleasure derived from merging with or understanding the impersonal Brahman is very extensive because Brahman is ananta
- By 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 the will of the Lord, the impersonalist, even after knowing the Brahman and Paramatma features of the Lord, remains ignorant of His eternal personal feature as ever-existent Narayana, transcendental to all material creation
- By their spiritual powers they (the brahmanas engaged as priests in the sacrificial ceremony of Maharaja Nabhi) could call on the Supreme Personality of Godhead and enable their disciple, Maharaja Nabhi, to see the Lord face to face
- 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
- Cutting the hair from his head, depriving him of his wealth and driving him from his residence are the prescribed punishments for the relative of a brahmana. There is no injunction for killing the body
D
- Demons habitually find fault with the demigods, brahmanas and innocent, to whom they are a constant source of fear
- Desires to expand the mind by perfecting mystic yoga, merging in the existence of Brahman, or attaining whimsical material prosperity are all included within the category of greed
- Devotional service is rendered on the Brahman platform. Unless one attains the Brahman platform, or spiritual platform, one cannot engage in devotional service; or, in other words, a person engaged in devotional service is already on the Brahman platform
- Devotional service is to be offered to the Supreme Personality of Godhead, who is the Supersoul of everything, for that is the only reliable path of self-realization, or Brahman realization
- Devotional service of God involves 9 transcendental processes, such as hearing and chanting, by performing such easy and natural devotional services the devotees achieve the highest perfectional results, superior to merging into the existence of Brahman
- Dhruva Maharaja was born a ksatriya. He at once admitted before Narada Muni that as a ksatriya he was unable to accept Narada's instruction of renunciation and mental equilibrium, which are the concern of a brahmana
- Due to my past deeds, I am residing at Varanasi, but here I do not hear anything but the words 'maya' and 'Brahman'
- Duty of the 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
- Ekadandi sannyasis can be situated on the platform of pure Brahman because they are aware that the spirit soul is different from the body, but they are mainly impersonalists
- Employing this analogy of Brahman with earth, the impersonalists especially stress the Vedic statement sarvam khalv idam brahma, "Everything is Brahman"
- Eternal happiness, imperishable happiness, eternal life accompany DS. Therefore, realization of Brahman, or eternity, or imperishability is included in devotional service. This is already possessed by a person who is engaged in DS. BG 1972 purports
- 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 if one rises to brahma jnana, understanding of Brahman, one nevertheless falls down because of not taking shelter of the lotus feet of Krsna
- 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 one of us-anandamayo 'bhyasat (Vedanta-sutra 1.1.12). God is also anandamaya. We, being part and parcel of God, we are also seeking after ananda. So you cannot get permanent ananda either by Brahman realization or Paramatma realization
- Everyone is after success in religion, economic development, sense gratification and ultimately merging into the existence of Brahman. These are the general practices of the common man
- 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 because everything can be used for the service of the Supreme Lord. Nothing is mithya, false; everything is factual
- 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
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- Following the instructions of her son in the matter of devotional service, she contemplated the form of the Lord within herself with great devotional love. That is the perfection of Brahman realization or the mystic yoga system or devotional service
- For example, a brahmana who is born out of the head of the Lord has as his business to preach the transcendental Vedic sounds, or sabda-brahman
- For now there are actually no brahmanas or ksatriyas but only some vaisyas and, for the most part, sudras
- 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 actual advancement of human civilization, the best part of the social body, namely the brahmanas, the ksatriyas and vaisyas (the intelligent class of men, the military class and the mercantile men) should be given special protection
- 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 beginning of creation, the three syllables-om tat sat-have been used to indicate the Supreme Absolute Truth. They were uttered by brahmanas while chanting Vedic hymns and during sacrifices, for the satisfaction of the Supreme. BG 17.23 - 1972
- 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
- From the very beginning of their lives, Sukadeva Gosvami and the four Kumaras, known as catuh-sana, were liberated and self-realized on the Brahman platform. Nonetheless, they were attracted by the qualities of Krsna, and they engaged in His service
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- Generally it is understood that by merging into the existence of Brahman, the impersonal feature of the Absolute Truth, one becomes completely happy
- Genuine jnanis know how everything is connected to Brahman, the Absolute Truth. They are humble, unassuming, clean, brahminical, and reverent toward the guru, and they possess many other good qualities
- Give them further instructions on standards of a Brahman
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 (Daksa) acknowledged the great mercy of Lord Krsna and Lord Siva towards the fallen brahmanas, including even himself
- He (Daksa) was born of a great brahmana father, Lord Brahma, but his treatment of Lord Siva was not exactly brahminical; therefore he admitted that he was not a perfect brahmana
- 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 (the pure living being) has nothing to do with it, and he has to realize himself as pure spirit, Brahman, qualitatively equal with the Supreme Brahman - Paramesvara
- He (the self-realized person) thus (by the sthira-buddhi) knows his constitutional position perfectly well, without falsely trying to become one with the Supreme in all respects. This is called Brahman realization, or self-realization. BG 1972 purports
- 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
- He was full in Brahman realization, and consequently he was always jubilant. He did not experience material lamentation. Although he was perfect in all respects, he was not proud, nor was he anxious to rule the kingdom
- His (the living entity) forgetfulness of his real constitutional position is maya. Otherwise he is eternally Brahman
- How much greater then are the brahmanas, the righteous, the devotees and saintly kings who in this temporary miserable world engage in loving service unto Me. BG 9.33 - 1972
- 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 am training these European and American boys, most of them coming from Christian and Jewish families, and they are accepting to become a pure brahmana and then a pure sannyasi
- 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 by my bona fide suggestions I can give evidence, that is also accepted. So direct evidence, and, what is called, hypothesis or suggestion evidence. But the strong evidence is sabda-pramana. Sabda, sabda-brahman. That means Vedas
- If devotional service is added, the knower of Brahman can then become liberated; otherwise there is no possibility of liberation
- If he (the Brahman realized person) wants, he can continue to stay in the Brahman position and then gradually rise up to Paramatma realization and then to the realization of the SPG. There are many examples of this in Vedic literature. BG 1972 purports
- 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 has to give up everything material for Brahman realization, do you think that Param Brahman, the Supreme Brahman, can enjoy anything material? No. Krsna's enjoyment is nothing material
- If one has to ultimately surrender unto the Supreme Personality of Godhead, but instead takes the trouble to understand what is Brahman and what is not Brahman and spends his whole life in that way, the result is simply troublesome. BG 1972 purports
- If one is thinking of a husband or son, or if anyone at all is thinking of another living entity, then, since all living entities are also Brahman, why are all those who thus think of others not freed from the contaminated stage of material nature
- If one tries to explain the Supreme impersonally, one distorts the real meaning of Brahman
- If the authorities or the leaders of society do not give special respect to the brahmanas then the path of progress will be lost to human civilization. The Lord personally wanted to teach this, and therefore He offered so much praise to the Kumaras
- 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 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
- 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
- Impersonalist Mayavadis, who have no relationship with Krsna, who cannot take to devotional service, and who simply engage in material arguments to understand Brahman, regard devotional service to Krsna as karma-kanda, or fruitive activities
- 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 Brahman realization, the six opulences are not realized in full, nor is there recognition of eternity, bliss and knowledge
- 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 human society, a brahmana is the most respected person. A brahmana is one who can understand Brahman, the impersonal Brahman, but hardly ever can one understand the Supreme Personality of Godhead, who is described by Arjuna in BG as param brahma
- In knowledge the living entity is qualitatively one with the Supreme Brahman, but the quantity of the Supreme Brahman is not the same as that of the living entity, who is part of Brahman
- In matter there are material miseries, and thus in the first realization of Brahman there is the negation of such material inebrieties, and there is a feeling of eternal existence distinct from the pangs of birth and death, disease and old age
- In spite of being raised to the Brahman platform, there is the chance of falling down if one is not engaged in the devotional service of the Lord. In the Vedic language it is also said: raso vai sah; rasam hy evayam labdhvanandi bhavati. BG 1972 purports
- In spite of executing all kinds of austerities and penances or even arriving at the brink of spiritual realization in Brahman realization, they (those who are simply puffed up) think that they are in the effulgence of Brahman
- 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 uncontaminated condition, the living entity understands that he is the eternal servitor of the Supreme, and that is called Brahman realization, the spiritual perfection of the living entity
- 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 stated: athato brahma jijnasa. This means that Brahman, Paramatma or Parabrahman should be understood
- In the Vedic literature, in the rg-mantra hymns of the Rg Veda, it is stated that those who are actually brahmanas always look to the lotus feet of Visnu: om tad visnoh paramam padam sada pasyanti surayah
- In the Vedic literature, whenever the words "Brahman" or "Para-brahman" are used, they are to be understood to refer to the Supreme Personality of Godhead, Krsna. This is their real meaning
- 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 example there is a mixture of conjugal love and neutral love, but the conjugal love has surpassed everything. Actually, Brahman realization is only a stunted existence
- In this verse (SB 4.16.25) the verb vidanti is sometimes taken to mean "understanding." Thus when a person understands Brahman, or the supreme source of everything, he enjoys a blissful life
- In this verse (SB 4.31.3) the words pare amale are significant. The realization of Brahman is explained in SB. The Absolute Truth is realized in three phases - impersonal effulgence (Brahman), localized Paramatma and the SP of Godhead, Bhagavan
- 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 Vedic literature it is said that everything is Brahman and nothing else. The whole cosmic manifestation rests on the Brahman effulgence. The impersonalists, however, cannot understand how such a huge cosmic manifestation can rest on a person
- In Vedic literature the living entity is called jivatma and Brahman, but he is never called Parabrahman. BG 1972 purports
- 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 also confirmed in the Bhagavad-gita that after Brahman realization, when one is freed from material anxieties and can see every living entity on an equal level, he is eligible to enter into devotional service
- 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 important to remember that in Vedic literature Brahman (the living entity) is distinguished from Parabrahman (the Supreme Lord). BG 1972 purports
- It is not possible for the Brahman realized impersonalist or the Paramatma realized yogi to understand Krsna, the Supreme Personality of Godhead as the son of mother Yasoda or the charioteer of Arjuna. BG 1972 purports
- It is not possible for the Brahman-realized impersonalist or the Paramatma-realized yogi to understand Krsna, the Supreme Personality of Godhead as the son of mother Yasoda or the charioteer of Arjuna
- It is not that coming to the platform of a qualified brahmana, one can understand Krsna. That is also not. Still, you have to go farther. Brahma-bhuta. Brahma janati iti brahmanah. Brahmana can understand Brahman
- It is recommended here (in SB 3.25.20) that if one at all wants to realize Brahman, or spiritual perfection, his attachment should be transferred to the sadhu, or devotee
- It is recommended here (in SB 3.28.44) that one remain in that position of actual self-realization. In Bhagavad-gita this understanding is defined as Brahman realization
- It is said in Padma Purana: A scholarly brahmana expert in all subjects of Vedic knowledge is unfit to become a spiritual master without being a Vaisnava, but a person born in a family of a lower caste can become a spiritual master if he is a Vaisnava
- 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
- It may be said that the activities of Brahman realization are different from those of conditional life, but that does not stop activity. This is indicated in Bhagavad-gītā (BG 18.54): after one realizes oneself to be Brahman, devotional service begins
- It should be noted that the glories of the brahmana described in this chapter by the Lord Himself refer to His devotee-brahmana, or the Vaisnava
- It should never be misunderstood that the so-called brahmanas who are born in brahmana families but have no brahminical qualifications are referred to in this connection
J
- Jada Bharata, who had fully realized Brahman, continued: My dear King Rahugana, the living entity wanders on the path of the material world, which is very difficult for him to traverse, and he accepts repeated birth and death
- Jnanis recommend that one adopt naiskarmya by not doing anything but simply meditating and thinking of Brahman, but this is impossible unless one realizes Parabrahman, Krsna
- Jnanis try to get out of entanglement by philosophical speculation, but they have no standing in the liberated position. Because they do not take shelter under the lotus feet of the Lord, they fall down from the exalted position of Brahman realization
- Just to understand one has to come to the platform of Brahman. Then spiritual education begins
K
- Kaivalyam narakayate. For a Krsna conscious person, even merging into the existence of Krsna, or Brahman, as impersonalists aspire to do, is uncomfortable. Kaivalyam narakayate tridasa-pur akasa-puspayate
- Kamsa and other enemies of Krsna merged into the existence of Brahman, but why should Krsna's friends and devotees have the same position
- 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 also discloses knowledge of the Supersoul. This is also Brahman knowledge, knowledge of Brahman, but it is superior
- 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 so complete that it includes the transcendental pleasure derived from impersonal or Brahman realization. Even the impersonalist will become attracted to the personal form of Krsna, known as Syamasundara
- Krsna 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 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 is the last word in Brahman realization, and the devotees alone can realize Him as He is. BG 1972 purports
- Krsna is the Supreme Person, but at the same time He is beyond the knowledge of Brahman and Paramatma. BG 1972 purports
- Krsna says in Bhagavad-gita (BG 14.27), brahmano hi pratisthaham - Brahman rests upon Me
L
- Laksmiji is attracted by the opulence of the Lord, not by the brahmanas' benedictions upon Him
- Light is present in every bulb, but the gradations of light are different. Similarly, there are gradations of Brahman
- Lord Caitanya says that "Simply by thinking that 'I am not this matter; I am spirit soul, aham brahmasmi. I am Brahman,' that will not help you to get liberation"
- Lord Caitanya says that the ecstasy of bhakti (love of Godhead) is so vast that it is like an ocean compared to the drop of pleasure derived from understanding oneself as one with Brahman
- Lord Krsna explains that Brahman, although one without a second, has different manifestations and features. BG 1972 purports
- Lord Siva and Lord Visnu, however, are affectionate even to an imperfect brahmana. Lord Siva punished Daksa not as one does his enemy; rather, he punished Daksa just to bring him to his senses, so that he would know that he had done wrong
- Lord Siva is known as pasupati, the protector of the brahmanas and other living entities. He protects them from the attacks of non-brahmanas, or uncultured persons who are against the self-realization process
- 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
- Mad-bhaktim labhate param: (BG 18.54) after Brahman realization, one can engage in the devotional service of the Lord. Therefore devotional service of the Lord is activity in Brahman realization
- 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
- 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 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
- Materialistic conception of life is extremely difficult to surmount, but one who surrenders to the Supreme Personality of Godhead, as did Gajendra, the King of the elephants, comes to enlightenment on the Brahman platform
- 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 are satisfied simply to understand Brahman to be the sum total of knowledge, but Vaisnava philosophers not only know in detail about the Supreme Personality of Godhead but also know how to approach Him directly
- Mayavadi philosophers strive to refrain from materialistic activities and merge in Brahman, and although they may actually merge in the Brahman existence, for want of activity they fall down again into materialistic activity
- Mayavadi philosophers, being educated in paltry knowledge, think all sorts of Brahman realization one and the same and do not consider varieties. But although Krsna is everywhere, by His inconceivable potency He is simultaneously not everywhere
- 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
- Mayavadis and others sometimes misunderstand Brahman because every living entity is also Brahman. Therefore Krsna is referred to as Para-brahman the Supreme Brahman
- 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
- Mayavadis think that Brahman, when merges into the existence of Parabrahman, then business is finished. No. Business is not finished. Because we are individuals. It is not possible to remain without any activity
- Men of the higher classes (the brahmanas, ksatriyas and vaisyas) should cultivate knowledge of Brahman, and they should also give the sudras a chance to come to that platform. If instead they indulge in hunting, they are punished
- Men trained perfectly as brahmanas should know all Vedic literature, and the benefit derived from this literature should be distributed to the general populace
- 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
- My dear Radharani, in separation from Krsna You are now as still as the most beautiful tree, whose gracefulness is not blocked by any covering of leaves. Your tranquil mood makes You appear to be completely merged in Brahman realization
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- 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
- Nine became preachers of Srimad-Bhagavatam (bhagavata-dharma-darsanah), which means that they were above the categories of ksatriya and brahmana
- Nine sons (of Lord Rsabhadeva) became good preachers of Srimad-Bhagavatam (maha-bhagavatas), and this indicates that they were above the position of brahmanas
- 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
- Now, take for example the Muhammadan name Allah. Allah means the greatest. So God is greatest. So that greatest conception is this Brahman conception
O
- O best of the brahmanas, for your information, let me tell you about the captains who are especially qualified to lead my military force. BG 1.7 - 1972
- O brahmana (Vyasa) , thus by the Supreme Lord Krsna I (Narada) was endowed first with the transcendental knowledge of the Lord as inculcated in the confidential parts of the Vedas, then with the spiritual opulences, & then with His intimate loving service
- O Brahmana Vyasadeva, it is decided by the learned that the best remedial measure for removing all troubles and miseries is to dedicate one's activities to the service of the Supreme Lord Personality of Godhead (Sri Krsna)
- O brahmanas, in the ninth incarnation, the Lord, prayed for by sages, accepted the body of a king (Prthu) who cultivated the land to yield various produces, and for that reason the earth was beautiful and attractive
- O muni (Vyasadeva), in the last millennium I (Narada Muni) was born as the son of a certain maidservant engaged in the service of brahmanas who were following the principles of Vedanta
- O respectful brahmanas, as far as I (Rsabhadeva) am concerned, no one is equal or superior to the brahmanas in this world. I do not find anyone comparable to them
- 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
- Of these five (the cows, brahmanas, women, children and old men), the brahmanas and cows are especially mentioned in this verse (SB 3.16.10) because the Lord is always anxious about the benefit of the brahmanas and the cows
- Omkara should be offered into the point bindu, bindu into the vibration of sound, and that vibration into the life air. Then the living entity, who is all that remains, should be placed in Brahman, the Supreme. This is the process of sacrifice
- Once a poor brahmana worshiped Lord Siva for a benediction, and Lord Siva advised the devotee to go to see Sanatana Gosvami. The devotee went to Sanatana Gosvami and informed him that Lord Siva had advised him to seek out the best benediction from him
- One can attain the Supreme Brahman by becoming Brahman. This means that one must qualitatively become one with Brahman. By attainment of Brahman, one does not lose his eternal Brahman identity as individual soul. 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 cannot remain in the quality of Brahman, the Absolute, until one's mind is fixed on the lotus feet of the Lord. Sa vai manah krsna-padaravindayoh. BG 1972 purports
- One devotee boldly said, "My dear Lord, now I am turning my face from any thought of association with young girls. As far as Brahman realization is concerned, I have lost all interest, because I am completely absorbed in thinking about You
- One has to come down again even from the liberated condition of being merged in Brahman, and certainly one must come down from the heavenly kingdom. One should endeavor to go back home, back to Godhead
- 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 has to make further progress for Paramatma realization, and further progress for God realization. If one finalizes everything by Brahman realization, certainly that is a catastrophe
- 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 may be elevated to the heavenly planets or may realize himself as Brahman, but that is not the end of realization. One must realize the position of the Supreme Personality of Godhead by bhakti-yoga; then real perfection of life is attained
- One may merge in the Brahman feature of the Absolute Truth, but there is a chance that one may fall because of not being acquainted with Adhoksaja, or Vasudeva
- 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 first acquire the qualifications of a brahmana, not simply by birth but also by quality, and then one can undergo the process of Brahman realization
- 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 must not only think that he is Brahman, but must act like Brahman. One who only thinks himself Brahman is an impersonalist. And one who acts like Brahman is the pure devotee
- 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 not be satisfied simply by understanding the Brahman feature of the Personality of Godhead. One must also know the Lord’s personal feature. That is complete understanding of the Absolute Truth
- One should realize that since the Supreme Lord spreads throughout one's body and since the individual soul is a part of the Supreme Lord, everything is Brahman - sarvam khalv idam brahma
- One should try to transcend even the Brahman pleasure in order to approach the position of dealing with Krsna face to face. As the mind is the center of all the activities of the senses, Krsna is called the master of the senses, Hrsikesa
- 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 cannot elevate himself beyond the impersonal conception of Brahman runs the risk of falling down. BG 1972 purports
- 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 transcended the material modes of nature is said to be on the Brahman platform. That is also the platform of nitya-siddha. The nitya-siddha not only stays on the Brahman platform but also works on that platform
- One who is actually situated in Brahman realization has no reason to lament or desire. He is equal to everyone and is thus eligible for devotional service
- One who is engaged in devotional service to Krsna is understood to be already realized in the Brahman concept of life because transcendental knowledge of the Supreme Personality of Godhead includes knowledge of Brahman. This is confirmed in Bhagavad-gita
- One who is fully conversant with the Krsna science becomes eligible to enter into the spiritual kingdom, the abode of Krsna. Becoming Brahman does not mean that one loses his identity
- One who is in Krsna consciousness, he's already on the Brahman platform. That means liberated
- 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 is surrendered to the Supreme Person (Krsna) is a successful transcendentalist. To reach this goal of life through Brahman and Paramatma realization takes many, many births: Bahunam janmanam ante. BG 1972 purports
- One who is unflinchingly engaged in the devotional service of the Lord surpasses the material qualities and attains Brahman realization
- One who knows the distinctions between the conception of Brahman and the conception of Supreme Brahman is certainly the real transcendentalist
- One who participates in Your impersonal monistic philosophy does not accept anything but the one Brahman
- 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 when one has finished the business of mundane inquiries in the marketplace of sense gratification can one make relevant inquiries regarding Brahman, the Transcendence
- Ordinary students who are satisfied by simply understanding the sunshine - its universal pervasiveness and the glaring effulgence of its impersonal nature - may be compared to those who can realize only the Brahman feature of the Absolute Truth BG 1972 p
- Other paths, such as the path of jnana and the path of karma, are not very profitable. Pious activities can elevate one to the higher planetary systems, and by speculative knowledge one can merge into the Brahman existence, but that is not real profit
- Other residents of the world does not refer only to those who are exactly like the Indian brahmanas and ksatriyas, or like the caste brahmanas, who claim to be brahmanas because they were born in the families of brahmanas
- Our Vedic system was so nicely designed that automatically one will be elevated to the understanding of Brahman. This caste system is condemned because they have been vitiated by designing person
- Out of these (five stages of Brahman realization) the first three-annamaya, pranamaya, and jnanamaya-involve the fields of activities of the living entities. Transcendental to all these fields of activities is the Supreme Lord, who is called anandamaya
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
- Paramatma realization and Brahman realization are considered sujneyam, but realization of the Supreme Personality of Godhead is durjneyam
- People attached to fruitive results and mental speculation generally desire to be promoted to heavenly planets, merge into the existence of Brahman, or keep themselves in the midst of family life, enchanted by the pleasures of the tongue and genitals
- Perfection in Brahman realization is attained through the auspicious path of devotional service indicates that the so-called Brahman realization, or realization of the brahmajyoti effulgence, is not brahma-siddhi. Beyond that brahmajyoti there is the SPG
- 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
- Persons learned in the Vedas, who utter omkara and who are great sages in the renounced order, enter into Brahman. Desiring such perfection, one practices celibacy. I (Krsna) shall now explain to you this process by which one may attain salvation
- Persons learned in the Vedas, who utter omkara and who are great sages in the renounced order, enter into Brahman. Desiring such perfection, one practices celibacy. I shall now explain to you this process by which one may attain salvation. BG 8.11 - 1972
- Persons who are learned in the Vedas, who utter omkara and who are great sages in the renounced order enter into Brahman. Desiring such perfection, one practices celibacy
- Persons with a poor fund of knowledge cannot have any conception of the param, the Supreme; they try to stick to the varieties of material enjoyments, although they may flatter themselves as being Brahman-realized souls
- Prabodhananda Sarasvati says that kaivalya, the Brahman pleasure, is undoubtedly very great and is appreciated by many philosophers
- 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
R
- Real civilization is to advance in Brahman knowledge. If there are brahmanas, that is advancement. This is not advancement because they do not know what is advancement
- 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
- Rukmini continued, "To achieve Your (Krsna's) favor, they give up everything - even the transcendental realization of Brahman. You are the supreme, ultimate goal of life. You are the reservoir of all interests of the living entities"
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
- Sanatana Gosvami asked him (the poor brahmana) to throw the touchstone in the water nearby and then come back. The poor brahmana did so, and when he returned, Sanatana Gosvami initiated him with the Hare Krsna mantra
- Sanatana Gosvami informed him (the poor brahmana), Actually, this is not the best benediction. But are you prepared to take the best benediction from me? The brahmana said, Yes, sir. Lord Siva has sent me to you for the best benediction
- Sanatana had a touchstone with him, which he kept with the garbage. On the request of the poor brahmana, Sanatana Gosvami gave him the touchstone, and the brahmana was very happy to have it
- 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 meditation on such activities one can attain realization of Brahman and thus become liberated from material bondage
- 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 to understand that one is not matter but spirit soul (aham brahmasmi: "I am by nature Brahman") is not sufficient knowledge for understanding the self and his activities
- Simultaneously, everything is different and the same. It is said that everything is Brahman: sarvam khalv idam brahma. In the highest vision, nothing is beyond Brahman, and therefore Lord Brahma and Lord Siva are certainly nondifferent from Him
- Since a devotee is completely on the Brahman platform, he is not jealous of any other living entity - samah sarvesu bhutesu
- 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 long one wants to become Brahman, he is ignorant
- So we are all Brahman; simply we have to understand it. It is not that we are abrahman; by some practice we become Brahman. No. Just like gold is gold, but if it is covered with some dirt, the dirt can be removed and the gold is gold
- 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 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
- Srila Madhva Muni remarks in this connection that by practicing bhakti-yoga one can become free from all sinful reactions. Even a brahma-sapa, or curse by a brahmana, which cannot be overcome by any other means, can be overcome by bhakti-yoga
- Srimad-Bhagavatam is commentary on the Brahma-sutra, Vedanta-sutra. As Vedanta-sutra gives the code, athato brahma jijnasa: this life is meant for brahma-jijnasa, inquiry about Brahman. The same brahma-jijnasa and tattva jijnasa is the same thing
- Such people (the Jains) do not respect the real followers of Vedic principles, the ideal brahmanas. Nor do they have respect for the SPG, the Supreme Brahman. Due to the influence of this age of Kali, they are apt to concoct false religious systems
- Such steady consciousness (Brahman realization or self-realization) is called Krsna consciousness. BG 1972 purports
- Sudama thought, "He (Krsna) also respects the brahmanas so much that He embraced to His chest such a poor brahmana as me, although He never embraces anyone to His chest except the goddess of fortune"
- Sukadeva Gosvami is the son of Vyasadeva. He was a brahmacari fully conscious of Brahman realization, but later he became a great devotee of Lord Krsna. He narrated Srimad-Bhagavatam to Maharaja Pariksit
- 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
- 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, the Personality of Godhead Sri Krsna (Bhagavan), is also known as Brahman and Paramatma, although all these features are identical
- 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 appearance of an old friend in the form of a brahmana is very significant
- 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 bliss enjoyed by the Supreme Personality of Godhead cannot be of material composition, like the impersonalist conception of the bliss of Brahman
- The Brahman conception of the Absolute Truth is certainly the negation of all mundane activities, but the Parabrahman conception is full with transcendental activities
- The Brahman realization means stopping the activities of the body. But the activities of the mind is going on, or they do not know; it is not perfect knowledge
- The Brahman realization of the tantric cult is not the same Brahman realization as that of pure devotees. Unless one reaches the highest point of Brahman realization, Krsna consciousness, he is punishable
- The brahmana priests were very hopeful that their sacrifice (the sacrifice performed by Daksa) would be carried out without obstacles now that Lord Visnu was present
- The brahmana wanted to worship Nanda Maharaja because the Supreme Personality of Godhead, as a child, crawled in the yard of his house. These are some of the good sentiments of devotees
- The brahmanas are considered the head, the ksatriyas are the arms, the vaisyas are the belly, and the sudras are the legs. At the present moment the body has legs and a belly, but there are no arms or head, and therefore society is topsy-turvy
- The brahmanas are produced from the mouth of the Supreme Lord. We should always remember that Lord Siva is being addressed as the representative of the Supreme Lord, Visnu
- The brahmanas engaged as priests in the sacrificial ceremony were not ordinary brahmanas. They were so powerful that they could bring forth the Supreme Personality of Godhead by their prayers. Thus Maharaja Nabhi was able to see the Lord face to face
- The brahmanas indirectly criticized the followers of Lord Siva, but because the brahmanas were always protected by Lord Visnu, Siva's followers could not do any harm to their prosecution of the sacrificial process
- 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 classification of society into brahmanas, ksatriyas, vaisyas and sudras is very scientific
- 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 defenseless creatures, according to Brahma-samhita, are the cows, brahmanas, women, children and old men
- The desire of the impersonalist to merge into the existence of Brahman is also material because such an impersonalist wants to gratify his senses by merging into the existence of Krsna instead of serving His lotus feet
- 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 empiric philosophers enjoy a transcendental quality of bliss by philosophical speculation on the Supreme Truth, but beyond that pleasure is the pleasure enjoyed by Brahman in His eternal form of the Personality of Godhead
- The empiric philosophers, despite their theoretical knowledge of Brahman, cannot utilize the mercy of the Supreme Brahman because they lack affection
- The energy of the Supreme Lord is as permanent as the Lord Himself, although His energy is sometimes manifest and sometimes not. As summarized in the Vedas, sarvam khalv idam brahma: "Everything is 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 essence of the samvit potency is knowledge that the Supreme Personality of Godhead is Lord Krsna. All other kinds of knowledge, such as the knowledge of Brahman, are its components
- The first realization of that knowledge is Brahman. Then Paramatma is realized by the yogis who try to see Him without grievance. This is the second stage of realization. Finally, full realization of the same supreme knowledge is realized in the SP
- The fools and rascals, they try to comment on the Bhagavad-gita by their ABCD scholarship. That is not possible. It is sabda-brahman. It will be revealed to the person who has devotion to Krsna. Yasya deve para bhaktir yatha deve
- The formless Brahman conception can be received only by aural reception and not by personal experience. Knowledge is therefore acquired by aural reception. It is confirmed in the Vedanta-sutra, sastra-yonitvat
- The four brahmana-sages stated that Krsna is naturally the protector of the cows and brahmanas: go-brahmana-hitaya ca
- 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 (Catuhsana), Sukadeva Gosvami and the nine Yogendras were absorbed in Brahman realization, and how they became devotees is described herein
- 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 full potency of the Absolute Truth is not realized in the brahmajyoti; therefore Brahman realization is only partial realization of the Personality of Godhead
- The great sage Narayana continued, "Their discussion was on the subject matter of understanding the Absolute Truth, Brahman. You were not present at that meeting because you had gone to see My expansion Aniruddha, who lives on the island of Svetadvipa"
- The human society is meant for not only inquiring Brahman but to worship Brahman, Parabrahman
- The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater (outcaste)
- 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 are very much afraid of hearing the activities of the Lord because they think that the happiness derived from the transcendental situation of Brahman is the ultimate goal of life
- 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 indestructible, transcendental living entity is called Brahman, and his eternal nature is called adhyatma, the self. Action pertaining to the development of the material bodies of the living entities is called karma, or fruitive activities
- 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 jnani and yogis may rise to the highest position, Brahman realization, but because of their lack of devotion unto the lotus feet of the Lord, they again fall down into material nature
- 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 Kumaras appeared in the Kaumara creation of the material world, and to teach us the process of Brahman realization, they underwent a severe type of disciplinary action as bachelors
- 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 living entities are eternally parts and parcels of the Supreme Lord. The living entity is called the atma, and the Lord is called the Paramatma. The living entity is called Brahman, and the Lord is called the Parabrahman, or the Paramesvara
- The living entities are predominated Brahman, whereas the Supreme Lord is the predominating Absolute
- The living entities, along with their different tastes, remain individually submerged in Brahman until another manifestation of the material world
- 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 living entity forgets his real identity as spirit soul, Brahman, and instead of realizing his factual position thinks himself the product of the material energy
- The living entity in his original state is Brahman because he is part and parcel of the Supreme Brahman
- The living entity is actually under the full control of material nature, but still he thinks himself independent. Even when he is elevated by speculative knowledge and tries to merge into the existence of Brahman, the same disease continues
- The living entity, although Brahman by nature, has the desire to lord it over the material world, and due to this he falls down. BG 1972 purports
- The Lord accepts sacrificial offerings from the brahmanas and devotees, and elsewhere it is stated that whatever is given for the brahmanas and Vaisnavas to eat is also accepted by the Lord
- 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 especially instructs, therefore, that no one should be envious of these five (the cows, brahmanas, women, children and old men), especially the cows and brahmanas
- The Lord is always in favor of the brahmanas and the cows, and therefore it is said, go-brahmana-hitaya ca. Lord Krsna, or Visnu, the Supreme Personality of Godhead, is also the worshipable Deity of the brahmanas
- 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 is present in three features - as Brahman, Paramatma and Bhagavan. Because He is present everywhere, He is described as sarvam khalv idam brahma. Visnu exists beyond Brahman
- The Lord is spread everywhere by virtue of His Brahman feature. Everything rests in Him, yet He is not there
- The Lord is spread everywhere, just like the sunshine, by virtue of His Brahman feature. This example is very easy to understand
- The Lord is the supreme reservoir of all pleasure, including Brahman pleasure; therefore, one who has unflinching faith in the Supreme Personality of Godhead is said to be already realized in impersonal Brahman and Paramatma
- The Lord says 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 Lord says, that it is due to the causeless mercy of the brahmanas that Laksmiji does not leave Him
- 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 consider the central point of relationship to be the impersonal Brahman, the function of the living entity to be the acquisition of knowledge of Brahman, resulting in detachment from material activity
- The Mayavadi philosophers say that after Brahman realization, all activities stop, but that is not actually so
- 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 mellows of Lord Krsna's pastimes, which are full of bliss, attract the jnani from the pleasure of Brahman realization and conquer him
- 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 next and supreme stage is anandamaya, realization of the all-blissful nature. Thus there are five stages of Brahman realization, which is called brahma puccham
- 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 other eighty-one sons (of Lord Rsabhadeva) became highly qualified brahmanas. These are some practical examples of how one can become fit for a certain type of activity by qualification, not by birth
- The path of devotional service is the most confidential means for attaining Brahman realization
- The Personality of Godhead, being worshiped by you, will spread my name and fame. He will vanquish the knot of your heart by becoming your son and teaching knowledge of Brahman
- The Personality of Godhead, Bhagavan, is paratah parat, beyond Brahman and Paramatma realization. In this connection, Srila Jiva Gosvami points out that paratah parat means "better than the best."
- The philosophical spirit enunciated by Narada Muni might have been suitable for a brahmana spirit, but it was not suitable for a ksatriya
- The pleasure feature of the Lord is understood by the pure devotees only, and not by others. The impersonalist is satisfied simply by understanding the all-pervasive influence of the Lord. This is called Brahman realization
- The poor man should not be unprotected, but the brahmana should especially be treated as the representative of Narayana and should be worshiped like Him
- 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 qualification is to become Brahman, or freed from all material contamination. It is said in the Vedic literature: brahmaiva san brahmapyeti. BG 1972 purports
- 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 renouncers of the world, the sannyasis, give up all worldly connections, namely, family, wife, children, friends, home, wealth - everything - to attain the transcendental bliss of Brahman happiness. But adhoksaja happiness is beyond Brahman happiness
- 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 so-called brahmanas are no longer interested in understanding the nature of the Supreme Brahman, although a brahmana means one who has attained knowledge about Brahman
- The so-called liberated persons are never satisfied by the repetition of the words aham brahmasmi. Such artificial realization of Brahman becomes hackneyed, and so to relish real pleasure they turn to the narrations of the Srimad-Bhagavatam
- The so-called renouncer, unable to remain in meditation upon Brahman, returns to materialistic activities by opening hospitals and schools and so on
- 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 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 Srimad-Bhagavatam explains that the Supreme Absolute Truth is known as Brahman, Paramatma, and Bhagavan. In addition, the living entity, individual soul, is also called Brahman. BG 1972 purports
- 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 story of the brahmana who worshiped the Lord within his mind, as related in Bhakti-rasamrta-sindhu, or The Nectar of Devotion, should be consulted in this connection - in the process of devotional service
- 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 is the Supreme Personality of Godhead, and the living entity is also 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 Lord said, The indestructible, transcendental living entity is called Brahman, and his eternal nature is called the self. Action pertaining to the development of these material bodies is called karma, or fruitive activities. BG 8.3 - 1972
- The Supreme Soul exists everywhere. The Vedas enjoin, sarvam khalv idam brahma: everything is Brahman or an expansion of Brahman's energies
- 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 term "Brahman" actually applies to Krsna only; therefore in the Bhagavad-gita Arjuna admitted that Lord Krsna is the Parabrahman, or the supreme resting place of everything
- The test is, one who is completely in knowledge of Brahman, the symptom will be... he will be always cheerful
- 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 understanding of the effulgent rays of the body of the Supreme Godhead is not the perfect stage of brahma-siddhi, or Brahman realization. Nor is the realization of the Paramatma feature of the Supreme Person perfect
- 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 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-sutra states: "Now one should inquire about Brahman." This inquiry is necessary for those who are between the paramahamsas and the fools who have forgotten the question of self-realization in the midst of life in sense gratification
- 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 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 visitors said, "All of you are factually relieved from all material contamination and are situated in the transcendental position of liberation and Brahman existence"
- 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 well-situated self, or Brahman-realized soul, perfectly understands that the Supreme Brahman, or the Personality of Godhead, is the all-powerful Vasudeva and that he (the self-realized living being) is a part and parcel of the supreme whole
- The wives of the brahmanas who were performing sacrifices gave up their relatives just to satisfy Krsna. This is an example of a wife rejecting a husband who cannot deliver her from the impending dangers of birth and death
- 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 'Brahman' indicates the complete Supreme Personality of Godhead, who is Sri Krsna. That is the verdict of all Vedic literature
- The word brahma-siddhaye means to understand oneself to be different from matter, to understand oneself to be Brahman
- The word brahmacari also refers to one who acts on the platform of Brahman, or devotional service
- The word hiranya means "gold," and kasipu refers to soft cushions and bedding on which people enjoy sense gratification. The word prahlada refers to one who is always joyful in understanding Brahman. Prahlada means prasannatma, always joyful
- The word yat (of CC Adi 1.53) refers to Brahman, the impersonal effulgence of the Lord
- The words of persons in full knowledge of Brahman never become untrue. It is very wonderful that whatever Gargamuni predicted we are now actually experiencing in all detail - SB 10.11.57
- "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 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 different kinds of yogis, but every yogi is supposed to engage in self-realization, or Brahman realization
- There are different types of incarnations of the Supreme Personality of Godhead. In the sastras it is said that Garuda (the carrier of Lord Visnu) and Lord Siva and Ananta are all very powerful incarnations of the Brahman feature of the Lord
- 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 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 many similar incidents where great yogis and brahmanas, by dint of their yoga practice, have gone from this material world to Vaikunthaloka - but they were not meant to stay there. They came back
- There are prescribed duties for all the inhabitants of this material world, especially for the brahmanas but also for the people in general, who are subject to the whims of death
- There are six kinds of atmaramas: the neophyte student (sadhaka), one who is absorbed in Brahman realization (brahma-maya), one who has already attained the Brahman position (prapta-brahma-laya)
- There are three Brahman conceptions: prakrti is Brahman as the field of activities, and the jiva (individual soul) is also Brahman and is trying to control material nature, & the controller of both of them is also Brahman, but He is the factual controller
- There are three kinds of impersonalists - the mumuksu (those desiring liberation), the jivan-muktas (those liberated in this life) and the prapta-svarupas (those merged in Brahman realization)
- There are three types of people who worship the impersonal Brahman. The first is the beginner, the second is one whose thoughts are absorbed in Brahman, and the third is one who is actually merged in the impersonal Brahman
- There are two classes of men - namely the krpana and the brahmana. A brahmana is one who knows Brahman, the Absolute Truth, and who thus knows his real interest. A krpana, however, is one who has a material, bodily concept of life
- There are undoubtedly many demigods, the chiefs of whom are Brahma and Siva. Lord Visnu is the Lord of Brahma and Siva, not to speak of the brahmanas in this material world
- There is a verse spoken by a brahmana in which he says that he does not know what the Vedas and what the puranas are, but while others might be interested in the Vedas or puranas, he is interested in Nanda Maharaja, who appeared as the father of Krsna
- There is an injunction that those who are not brahmanas cannot pronounce the pranava mantra
- There is Brahman realization and the realization called vijnanamaya by which the living entity's mind and life symptoms are distinguished from the living entity himself
- There is four division of life: brahmacari, grhastha, vanaprastha and sannyasa. The system is gradually to give him detachment. In the brahmacari life he is taught sufficiently that this life is meant for understanding Brahman
- There is no difference between Bhagavad-gita and Bhagavan. Sabda-brahman. So Bhagavad-gita should not be taken as ordinary literature, that one can comment on it by so-called ABCD knowledge. No. That is not possible
- There is no question of becoming Brahman. We have now forgotten. We have forgotten that we are Brahman. We are misidentifying with this body. This is maya
- 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 brahmanas (engaged as priests in the sacrificial ceremony of Maharaja Nabhi) were certainly very expert in chanting the Vedic mantras. They were competent in the performance of the Vedic rituals, and over and above this they were Vaisnavas
- 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 (devotees of God) have no eagerness to be happy by being placed in the heavenly planets, becoming liberated or becoming one with Brahman, the supreme effulgence. These benefits do not appeal them. They are interested in giving direct service to God
- They (Mayavadi philosophers) think of Krsna as a great personality, a human being, within whom there is the supreme impersonal power, Brahman
- They (Mayavadis) simply think of merging into the existence of Brahman because of their disgust with material existence
- 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 experience (of Brahman realization) is called advaita-vada, or realization of the oneness of the Absolute. The impersonal glowing effulgence of Brahman consists only of the personal bodily rays of the Supreme Godhead, Sri Krsna
- This human form of life is especially meant for understanding Brahman, for becoming a brahmana, and if we do not utilize it properly, we remain a krpana
- 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 actual realization of the Vedic aphorism sarvam khalv idam brahma, "Everything is Brahman"
- 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 not higher science. Higher science is brahma-jijnasa, to inquire about Brahman. That is higher science. This science, earning money and fulfilling the hungry belly, this science the birds and beast also know how to do it
- 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 is the beginning of self-realization. One must first understand how Brahman is present everywhere and how He is acting. This education is called brahma jijnasa and is the real concern of human life
- This is the stage of Brahman realization, or spiritual realization. In this way one becomes fixed on the transcendental platform. Remaining fixed on the transcendental platform is liberation from material entanglement
- 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 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 actually learned do not make any distinction between a learned scholar, a brahmana, an elephant, a dog and a candala. They do not see in terms of the external body; rather, they see the person as spirit soul
- Those who are actually on the platform of Brahman realization and who have not offended the lotus feet of Krsna can immediately become Vaisnavas simply by smelling the aroma of the Lord’s lotus feet
- 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.
- Those who are not pious cannot understand the value of maha-prasadam or the holy name of the Lord. Both prasadam and the Lord's name are on the Brahman platform, or spiritual platform
- Those who are qualified brahmanas worship only the Visnu form of the Supreme Personality of Godhead, which means Krsna, Rama and all Visnu expansions
- Those who are veda-vadis are not actually advanced in knowledge, and those who are followers of jnana-kanda (Brahman understanding) are also not perfect
- Those who are well-versed in knowledge of Brahman and those householders who carefully follow the Vedic regulations say that the difference between the two (the living entity and the Supersoul) is like the difference between a shadow and the sun
- Those who are worshipers of demigods never reach the Supreme Lord in His supreme planet. Even the less intelligent Brahman-realized persons cannot reach the supreme planet of Krsna known as Goloka Vrndavana
- 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
- Thus annihilating the gross body of five elements into the three qualitative modes of material nature, he merged them in one nescience and then absorbed that nescience in the self, Brahman, which is inexhaustible in all circumstances
- Thus by the benediction of Lord Siva the brahmana got the association of the best devotee of Lord Krsna and was thus initiated in the maha-mantra, Hare Krsna
- Time is compared here (SB 3.21.18) to a big wheel which has 360 joints, six rims in the shape of seasons, and numberless leaves in the shape of moments. It rotates on the eternal existence, Brahman
- 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 become Brahman does not mean to become void. No. To become Brahman means superior energy. With superior energy, we have to work with superior endeavor and superior energy and superior position
- 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 know God means he must become a brahmana, real, qualified brahmana. Therefore brahmana is respected. Because, brahma-janatiti brahmana. But there is no law. Lawless country. Therefore one is passing as a brahmana without any knowledge of Brahman
- To remain as molecular part of the Brahman rays or spiritual rays, that is impersonal. And to have a spiritual form just like Krsna and Visnu, that is another spiritual perfection. That is Vaisnava philosophy
- 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
- Transcendental knowledge of Sri Krsna is deeper than the impersonal knowledge of Brahman, for it includes knowledge of not only His form and personality but also everything else related to Him. There is nothing in existence not related to Sri Krsna
U
- Under the spell of vivarta-vada one imagines the separate entities, namely the cosmic manifestation and the living entities, to be one with Brahman. This is due to complete ignorance regarding the actual fact
- 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
- Vaisnavas are always situated on the transcendental platform, the Brahman platform. They cannot be subject to mistakes or the influence of the modes of material nature
- 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 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 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 have to gain understanding through the words of our predecessors. There are twelve mahajanas, or authorities, of whom Brahma is one
- 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
- 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 Brahman-realized devotee who has come to the stage of steady trance comes into contact with the eternal form of Krsna, his transcendental pleasure increases millions of times
- When a living entity conditioned by material nature begins the cultivation of spiritual knowledge, he elevates himself from the position of material existence and gradually rises up to the Brahman conception of the Supreme. BG 1972 purports
- 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 a sensible man ceases to see different identities, which are due to different material bodies, he attains to the Brahman conception. Thus he sees that beings are expanded everywhere. BG 13.31 - 1972
- 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 he (conditioned soul) comes to his senses he seeks after Brahman happiness, knowing it for certain that unlimited happiness, which he is seeking, is never attainable in the material world
- When it is faultless, or beyond the spell of the material nature, then that is the stage of Brahman
- When one approaches pure devotional service after realizing Brahman, one becomes attracted by pure devotional service. At such a time, by rendering devotional service, one gets a spiritual body with purified senses
- When one attains to the Brahman platform, he neither hankers nor laments. He actually partakes of transcendental, blissful enjoyment
- When one comes to the Brahman platform, the platform of spiritual life, fully understanding that he is a spiritual soul, he is no longer affected by lamentation or hankering
- When one deals directly with Krsna, the mellow and the humor relished by reciprocation of devotional service is incomparable, even with the pleasure derived from transcendental Brahman
- When one is in goodness, he's sober. He can understand what is the value of life, how one should live, what is the aim of life, what is the goal of life. That goal of life is to understand Brahman
- When one is transcendental to desires because of accepting the renounced order of life, he can understand the Brahman feature of the Supreme
- 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 one performs great sacrifices he must give charity, not only to the brahmanas, but also to the ksatriyas, vaisyas and sudras. It is assured here (in SB 4.9.24) that Dhruva Maharaja would be able to perform such activities
- When people become interested in sense gratification, some of them desire to be liberated & merge into the existence of Brahman & others want to perform magic through mystic power & become incarnations of God. These are all against the principles of DS
- 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 brahmanas or Vaisnavas curse someone in an angry mood, the person who is cursed does not take it upon himself to treat the brahmanas or Vaisnavas in the same way. There are many examples of this
- When the jiva performs all his activities under the direction of the Lord's internal, spiritual energy, he enjoys eternal transcendental bliss, which is a billion times greater than the happiness of Brahman realization
- When the material body is returned to its various material elements, only the spiritual being remains. This spiritual being is Brahman and is equal in quality with Parabrahman
- 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
- 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
- Whether one says "Brahman" or "the Supreme Personality of Godhead," the fact is the same, for they are identical
- Why should the jagat be considered mithya? The jagat is an emanation from Brahman. Therefore the jagat is also truth
- Without bhakti-yoga, without rendering devotional service to the Lord, even an impersonalist cannot understand the brahma-tattva, the Brahman feature
- Without Krsna, there could be no existence of Brahman or Paramatma. Bhagavan, the Supreme Personality of Godhead, is the ultimate realization of the Absolute Truth
- 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
- Without Vedic knowledge, nobody can become a brahmana. Veda-pathad bhaved vipro brahma janatiti brahmanah. And by Vedic knowledge, when one understands Brahman, the Absolute Truth, he becomes brahmana
- 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
Y
- You (Krsna) are Brahman, the greatest of everything, full of effulgence like the sun. You have no material cause, You are free from change and deviation, and You have no material desires. Thus the Vedas say that You are the substance - SB 10.3.24
- You (Krsna) are different from the light of Brahman and Paramatma, yet You are not different from them - SB 10.3.24
- You do not understand what is tattva, what is Brahman, what is Paramatma, what is God, if you do not become cleansed, if you do not become a devotee, as they are stated, if you have no acarya, you have no guru, then you are in darkness