Category:God Is The Absolute Truth
Subcategories Pages in category
This category has the following 9 subcategories, out of 9 total.
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Pages in category "God Is The Absolute Truth"
The following 352 pages are in this category, out of 352 total.
A
- A brahmana knows what the Absolute Truth is, and a Vaisnava, knowing the Absolute Truth, acts on behalf of the Absolute Truth, the Supreme Personality of Godhead
- A class of common men maintain that it does not matter how the Absolute Truth is addressed, for all names are one and the same. They give the example of a man with many names; if he is called by any of those names, he will answer
- A materialistic person sometimes thinks that simply by executing pious activities and remaining at home one can understand the Absolute Truth. That is denied in this verse - SB 5.12.12
- A person may be a great academician, scholar or professor, but he cannot speculate and expect to understand the Absolute Truth, for his senses are limited
- A person under the influence of the material energy cannot understand the nature and form of the Personality of the Absolute Truth
- A Vaisnava is always ready to help another Vaisnava progress toward realization of the Absolute Truth
- A Vaisnava, or devotee, must not only be fixed in the service of the Lord, but, if required, must be prepared to argue with the impersonalist Mayavadis with all logic and philosophy and defeat their contention that the Absolute Truth is impersonal
- A-tattva-jna refers to one who has no knowledge of the Absolute Truth or who worships his own body as the Supreme Personality of Godhead
- According to the Kasira Mayavadis, the spiritual world is simply void. They do not believe in the Personality of the Absolute Truth or in His varieties of activities in the spiritual world
- According to the Koran, the Lord has a supreme, blissful, transcendental body. He is the Absolute Truth, the all-pervading, omniscient and eternal being. He is the origin of everything
- According to the Mayavada philosophy, the cosmic manifestation is an illusory transformation of the Absolute Truth, which has no separate existence outside the cosmic manifestation. This is not the message of the Vedanta-sutra
- According to the Mayavadi philosophy, the cosmic manifestation is but the transformation of the Absolute Truth, and the Absolute Truth has no separate existence outside the cosmic manifestation. This is not the message of Vedanta-sutra
- According to these three cases (ablative, instrumental and locative), the Absolute Truth is positively personified
- Actually, the Supreme Lord has an eternal personal form full of all opulence. The Mayavadi philosophers try to interpret the Absolute Truth as being without potency
- After creation, He (the Absolute Truth) remains the same person: He is not transformed into everything
- Although Brahman, Paramatma and Bhagavan are the same and one absolute truth, still devotees like Kamsa or Sisupala could attain only to the Brahman effulgence. They could not have realization of Paramatma or Bhagavan. That is the distinction
- Although God is equally disposed to everyone, He is especially inclined to His devotees. Sat means the Absolute Truth. And persons who are servitors of the Absolute Truth are called satvatas
- Although He (the Absolute Truth) has no material ears, He can hear everything and anything. Having perfect senses, He knows past, future and present. Indeed, He knows everything, but no one can understand Him
- Although mundane people like nonviolence and other such brilliant qualities, God, the Absolute Truth, being always the same, is good in any activities, even so-called immoral activities like stealing, killing and violence
- Although the first realization of the Supreme Absolute Truth is impersonal Brahman, one should not remain satisfied with experiencing the impersonal effulgence of the Supreme Lord
- Although Vedic literatures confirm the fact that the Supreme Absolute Truth has multiple energies, the Mayavadi impersonalists still try to establish that the Absolute Truth has no energy
- An exalted and pure devotee like Maharaja Ambarisa is in full awareness of Brahman, Paramatma and Bhagavan; in other words, a devotee of Vasudeva, Krsna, is in full knowledge of the other features of the Absolute Truth
- An impersonalist may be aware of the impersonal Brahman feature of the Absolute Truth, but his activities are on the impersonal platform
- Any action or reaction of a part of a body becomes a cognizable fact to the embodied whole. Similarly, if the creation abides in the body of the Absolute Truth, then nothing is unknown to the Absolute, directly or indirectly
- Anyone who has even a little of the Lord's grace can understand His glories; others may go on speculating on the Absolute Truth, but they will always be unable to understand the Lord
- As a performer, He (the Absolute Truth) is the Supreme Personality of Godhead, for these are symptoms of personality
- As a result of their (the atheists) inexperience in the Absolute Truth and their reluctance to accept authority, they become more and more atheistic; they cannot understand the Supreme Personality of Godhead
- As soon as one accepts the various energies of the Absolute Truth, one must immediately accept the Absolute Truth to be personal, not impersonal
- As stated before, we must search out one who has seen the Absolute Truth and surrender to him and serve him. When this is done, there is no doubt about one's spiritual salvation
- As stated in Srimad-Bhagavatam (SB 1.2.11): Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramatma or Bhagavan
- As the ablative performer of this cosmic manifestation, all thinking, feeling and willing come from Him (the Absolute Truth). Without thinking, feeling and willing, there is no possibility of arrangement and design in the cosmic manifestation
B
- Because He (the Supreme Lord) is the Absolute Truth, His name, fame, form, qualities and pastimes are all identical with Him. His pastimes, therefore, cannot be equated with the sufferings of humanity as the so-called swami contends
- Because of an impersonal impression of the Supreme Personality of Godhead, a devotee in the santa-rasa relationship worships the impersonal Brahman or localized aspect of the Absolute Truth - Paramatma
- Because the Absolute Truth has such inconceivable energies, the material quality of ignorance cannot pertain to Him
- Because the impersonal Brahman realization is a partial understanding of the Absolute Truth, Dhruva Maharaja offers his respectful obeisances
- Because the Supreme Lord is avyaya, He is the Absolute Truth, the fully spiritual Supreme Brahman
- Being prayed for by the demigods, the Supreme Personality of Godhead, the Absolute Truth Himself, directly appeared with His expansion and expansions of the expansion
- Bhagavad-gita is to be accepted as a revealed scripture spoken by the Absolute Truth Himself when He descended to this planet
- Bhagavad-gita, which constitutes the instructions of the Supreme Personality of Godhead, is presented by the spiritual master as it is, without deviation. Therefore the Absolute Truth is present in the spiritual master
- Bhagavan, the S Personality of Godhead, beyond the sense perception. This impersonal concept of the Absolute Truth is in negation of the material duality. But that is not absolute knowledge. Absolute knowledge is that when we reach bhagavantam adhoksajam
- Bhaktya mam abhijanati: factual understanding of the Absolute Truth, who is the Supreme Person, cannot be obtained by any process other than devotional service
- Bindu-sarovara is worshiped by great sages and learned scholars because, according to the philosophy of the Absolute Truth, the Lord and the tears from His eyes are not different
- Brahma realized that the form of the Lord is completely spiritual. This is certainly a better understanding of the Absolute Truth than the impersonal understanding
- Brahman, the Absolute Truth, is the original cause and that the living entities (jivas) and the cosmic manifestation are effects of this cause
- 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
- But those who fully worship the unmanifested, that which lies beyond the perception of the senses, the all-pervading, inconceivable, fixed, and immovable - the impersonal conception of the Absolute Truth-at last achieve Me. BG 12.3-4 - 1972
- By material senses He (the Absolute Truth) cannot be understood. Being the origin of all emanations, He is the supreme, the greatest, the Personality of Godhead
- By practice of Krsna consciousness yoga, one can know everything in full-namely the Absolute Truth, the living entities, the material nature, and their manifestations with paraphernalia. BG 1972 purports
- By the example of the earthen pots and dishes the Vedic version is presented: although the existence of the particular by-products of the Absolute Truth is temporary, the energy of the Supreme Lord is permanent
- By the mental speculation of the greatest mundane thinkers, the Absolute Truth cannot be understood
- By these blunt senses, materially blunt . . . just like with blunt instrument you cannot take any benefit - it must be sharpened - similarly these senses, you utilize these senses to understand the Absolute Truth, but it must be purified, sharpened
D
- Devotees are very much attached to glorifying the activities of the Lord, whereas the Mayavadis cannot even think of these activities. According to them the Absolute Truth is impersonal
- Devotees know perfectly well that the Absolute Truth, the Supreme Personality of Godhead, is one without a second. They are never pantheists, worshipers of many Gods, for this is against the injunction of the Vedas
- Dreams, illusions and mental creations are temporary. Similarly, all material creation is temporary, but Vasudeva, the Supreme Personality of Godhead, is the eternal Absolute Truth
- Due to their poor fund of knowledge, Mayavadi sannyasis think that Narayana, the Absolute Truth, takes birth as a human being and that when He realizes this, He becomes Narayana again
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- Even after searching for the Absolute Truth throughout the universe, learned scholars and Vedic experts cannot reach the ultimate goal. In this way they come to Krsna
- Even the artah, even a distressed person, he is praying to the Supreme Authority, "My God, I am very much hungry. Kindly give me my daily bread." He's also philosopher, because he's searching out the Absolute Truth
- Everyone is trying to reach the ultimate Absolute Truth, but the other yogas end in partial understanding
- Everything is true and complete (purnam), but the original purnam, the complete Absolute Truth, always remains the same
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- Finally there is the jnana-kanda, which recommends activities that enable one to reach the Absolute Truth and realize His impersonal feature in order to become one with Him. But the impersonal aspect of the Absolute Truth is not the last word
- First accept sannyasa, then talk of Absolute Truth. That is Sankara-sampradaya
- First of all we must receive the information from authorities; then we can speak the truth. One first has to learn how to describe the Absolute Truth, Bhagavan - His actions, His mercy and His compassion upon all living beings
- For all these men (mental speculators), the Absolute Truth is a mystery, as the jugglery of the magician is a mystery to children
- For Him (God) "vices" and "virtues" are one and the same; otherwise the Lord would not be the Absolute Truth
- For realization of one's self in spiritual psychology it may be convenient to assume oneself to be the same principle as the Absolute Truth, but there is always the difference of the predominated & the predominator, which is misused by the impersonalists
- For them (monist philosophers), nirguna Brahman means "the impersonal Absolute Truth without any material qualities" and saguna Brahman means "the Absolute Truth that accepts the contamination of material qualities"
- Formal inquiries and answers about the bodily conception do not constitute knowledge of the Absolute Truth. Knowledge of the Absolute Truth is quite different from the formal understanding of bodily pains and pleasures
- From the Rk-samhita (1.22.20): The Personality of Godhead Visnu is the Absolute Truth, whose lotus feet all the demigods are always eager to see. Like the sun-god, He pervades everything by the rays of His energy. He appears impersonal to imperfect eyes
- From Vedic literatures we understand that the Absolute Truth has varieties of energy and that the living entities and the cosmic manifestation are but a demonstration of His energies
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- Generally brahma jijnasa is called neti neti, the process by which one analyzes existence to search out the Absolute Truth. This method continues as long as one is not situated in his spiritual life
- God created this world, and He is true, so how can His creation be false? Because this is the creation of God, and God is the AT, this creation is also true. We simply see it otherwise due to illusion. The world is a fact, but it is a temporary fact
- God is truth. If He has created anything, that is also truth. Why it should be false? That is Vaisnava view
- Gopinatha Acarya said (to Sarvabhauma Bhattacarya) that the summum bonum, the Absolute Truth, and His different potencies are identical. Therefore one can understand the substance of the Absolute Truth by the manifestation of His different potencies
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- He (God) remains the Absolute Truth in all His appearances in different species of life
- He (the Absolute Truth) has no material eyes, but He does have spiritual eyes by which He can see everything and anything
- He (the Absolute Truth) is always complete with full spiritual qualities
- He (the Absolute Truth) is causative, for He is the original designer of the cosmos. And He is locative: that is, everything is resting in His energy. These attributes are all clearly attributes of personality
- He (the Absolute Truth) is completely free from false ego, for He is the full spiritual identity. It is absolutely impossible for Him to be subjected to ignorance and fall under the spell of a misconception
- He is always with you, so He understands what kind of knowledge you are in search after. So we must be sincere, that we want to know that Absolute Truth. Then you will find out; Krsna will help you
- He is never tainted in the slightest degree by the flaws of ordinary living beings. Everyone must therefore understand the Absolute Truth to possess inconceivable potencies
- Here the word vigraham, "having specific form," is very significant, for it indicates that the Absolute Truth is ultimately the Supreme Personality of Godhead. That is explained in the Brahma-samhita
- Hog civilization is to work hard day and night to find out where is food, where is shelter, where is sex and where is defense. Wrong type of civilization. The human civilization means "Where is Brahman, the Absolute Truth?" Athato brahma jijnasa
- Human being should be still more advanced in knowledge. That knowledge is not comprising only eating, sleeping, mating and defending. That knowledge is to understand the Absolute Truth, God
- Human intelligence is there to enquire about the Absolute Truth. So they have got better developed consciousness or intelligence than the lower animals. So that higher intelligence should be utilized for enquiring about the Absolute Truth
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- If an ahangrahopasaka-mayavadi, a person engaged in fruitive activities or a person interested only in sense gratification describes the Absolute Truth, he immediately becomes an offender
- If He (the Absolute Truth) were alone, how could He have produced or generated the infinitesimal living entities?
- If one can perceive the characteristics of the Absolute Truth, we can know that he has understood the substance of the Absolute Truth by the mercy of the Lord
- If one is engaged in worshiping the Deity, cleansing the temple, decorating the Deity, cooking for the Deity, and so on, one's senses are already engaged in the service of the Absolute Truth, so where is the chance of their being diverted
- If one sees or understands the Supreme Personality of Godhead, the other two features of the Absolute Truth - namely impersonal Brahman and localized Paramatma - are also automatically understood
- If the Absolute Truth can possibly be covered by ignorance, how can it be said to be Absolute?
- If the SP of Godhead is formless, how can He be said to walk very fast and accept everything offered to Him? Rejecting the direct meaning of the Vedic mantras, the Mayavadi philosophers interpret them and try to establish the Absolute Truth as formless
- If we simply take one side of the Supreme Personality of Godhead - His impersonal effulgence - that one side does not fully explain the Absolute Truth
- If we speculate, we shall never reach the Absolute Truth. That is not possible. Because our power is very limited. How long I shall speculate? This is called kupa-manduka-nyaya
- If we study the living entities in the cosmic manifestation, it will appear that they are not different from the original Absolute Truth
- If we take the philosophers, so one philosopher differs from another philosopher. Na casav rsir yasya matam na bhinnam. Therefore, to approach the Absolute Truth, God, is very difficult subject matter
- If we try to understand Krsna as He is speaking, as they are stated in the sastra, as it is accepted by the acaryas, then we can have some trace of the Absolute Truth
- If you become mundane moralist, or if you become mundane philosopher or if you stick to the ritualistic process of your particular faith, then there is no hope of reaching to the Absolute Truth
- If you want to be saved from the tribulation offered by the material nature, then you have to be very thoughtful, thinking that what is the actual position. That is the beginning of Vedanta-sutra, that, You inquire about Brahman, the Absolute Truth
- Imperfect realization of the Absolute by the partial approach of the impersonal Brahman or localized Paramatma does not permit anyone to enter into the kingdom of God
- Impersonal appreciation of the Absolute Truth is one-sided and incomplete. One should also accept the other side, the personal side - Bhagavan
- Impersonalist is the person who is defying. The impersonalist, they will never agree that this Absolute Truth is person. That is enviousness. Therefore they fall down
- In Bhagavad-gita we are informed that the constitutional nature of the individual entity is spirit soul. He is not matter. As spirit soul, he is part and parcel of the supreme soul, the Absolute Truth, the Personality of Godhead
- In fact the impersonal and personal realizations develop in proportion to the development of devotional service. The more we develop our devotional service, the more closely we approach the Absolute Truth
- In his Bhagavat-sandarbha, Srila Jiva Gosvami states: "The complete conception of the Absolute Truth is realized in the Personality of Godhead because He is almighty and possesses full transcendental potencies"
- 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 Srimad-Bhagavatam it is said that the Absolute Truth is understood in three phases of realization: the impersonal Brahman, the localized Paramatma and ultimately the Supreme Personality of Godhead
- In Srimad-Bhagavatam, Brahman, Paramatma and Bhagavan, the Supreme Personality of Godhead, are all taken together as the Absolute Truth
- In the association of pure devotees, by constantly hearing such topics respectfully, even a person who wants to merge into the existence of the Absolute Truth abandons this idea and gradually becomes attached to the service of Vasudeva
- In the beginning of Srimad-Bhagavatam the Lord is described as svarat, which means "completely independent." That is the position of the Supreme Absolute Truth. The Absolute Truth is not only sentient, but is also completely independent
- In the Bhagavad-gita it is explained that the five elements earth, water, fire, air and ether constitute the gross energy of the Absolute Truth and that there are also three subtle energies, namely, the mind, intelligence and false ego
- In the First Canto of Srimad-Bhagavatam it is said that the absolute truth is one, and He is manifested as impersonal Brahman, Paramatma (supersoul), and Bhagavan (the Supreme Personality of Godhead). Here is a spiritual distinction
- In the human form of life one should become a brahmana, which means that one should understand the constitutional position of the Absolute Truth, Brahman, and then engage in His service as a Vaisnava
- In the impersonal conception of the Absolute Truth one works without fruitive result, meditates and cultivates knowledge to understand spirit and matter. This is necessary as long as one is not in the association of a pure devotee. BG 1972 purports
- In the Second Canto the Absolute Truth as the Personality of Godhead is further emphasized, and the indication is the Supreme Lord Krsna
- In the Second Chapter (of Bhagavad-gita) the Lord explains that a living entity is not the material body but is a spiritual spark, a part of the Absolute Truth. BG 1972 purports
- In the smrti-mantra it is said that at the beginning of Brahma s millennium, the source from which everything emanates is the Absolute Truth, and at the end of that millennium the reservoir into which everything enters is that same Absolute Truth
- In the smrti-mantra, the same is confirmed. It is said that the source from which everything emanates at the beginning of Brahma's millennium and the reservoir to which everything ultimately enters, is the Absolute Truth or Brahman
- In the Svetasvatara Upanisad (3.19) it is clearly explained that the Absolute Truth has no material legs and hands, but in that scripture it is indicated that He has spiritual hands by which He accepts everything offered to Him
- In the Svetasvatara Upanisad (6.8) it is clearly said, parasya saktir vividhaiva sruyate: (CC Madhya 13.65, purport) "The Absolute Truth has multipotencies"
- In the Taittiriya Upanisad (3.1): yato va imani bhutani jayante, yena jatani jivanti, yat prayanty abhisamvisanti, tad vijijnasasva tad brahma. This was the answer given by father Varuna when questioned by his son Varuni Bhrgu about the Absolute Truth
- In the Taittiriya Upanisad it is clearly stated, yato va imani bhutani jayante: The Absolute Truth is the original reservoir of all ingredients, and this material world and its living entities are produced from those ingredients
- In the Vedic literature (Mundaka Up. 1.1.9) we find that the Absolute Truth knows everything perfectly, but we also learn that not only does He know everything, but He also acts accordingly by utilizing His different energies
- In the Vedic literatures it is said that the Absolute Truth, the Personality of Godhead, is the foremost amongst all living personalities. All living beings, from the first created being, Brahma, down to the smallest ant, are individual living entities
- In Vedic literatures, it is said that the Absolute Truth, Personality of Godhead, is the chief amongst all living personalities
- It is impossible for the mind to be produced by a living entity, for the Vedas state that everything comes from the Absolute Truth, the Supreme Lord
- It is necessary that through the mind, the center of sensual activities, such transcendental realization be set into motion. The devotees directly fix their minds on the Person of the Absolute Truth
- It is said that the Absolute Truth appears in three features - namely, impersonal Brahman, localized Supersoul and ultimately the Supreme Personality of Godhead, Krsna
- It is specifically mentioned here that one has to perform devotional service in full knowledge by visualizing the Absolute Truth
- It is stated in Bhagavad-gita that if we at all want to learn transcendental knowledge, we must approach one who has actually seen the Absolute Truth (tad-viddhi pranipatena) - BG 4.34
- It is stated in Brahma-samhita (5.5) that the Supreme Spirit has many variegated and inconceivable energies. Nor should one think that there is any possibility of ignorance existing in the Absolute Truth
- It is stated that the Supreme Personality of Godhead, Vasudeva, is the Absolute Truth beyond the material creation. This has been accepted by all acaryas
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- Jagat is not mithya. How it can be mithya? Janmady asya yatah (SB 1.1.1). It is coming, emanating, from the Absolute Truth. It is truth. Therefore we have to find out the truth, what is that truth
- Janmady asya yatah (SB 1.1.1). This means that the Supreme Personality of Godhead, or the Supreme Person, Brahman, the Absolute Truth, is the source from whom everything emanates
- Just as the sun is a localized planet with the sunshine expanding unlimitedly from that source, so the Absolute Truth is the Supreme Personality of Godhead with His effulgence of energy, Brahman, expanding unlimitedly
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- King Pariksit's question was, Which is the ultimate target of Vedic knowledge - this concentration on the impersonal feature of the Absolute Truth or concentration on the personal feature
- Knowledge of the Absolute Truth is not very easily understood by ordinary, less intelligent men
- Knowledge of the simultaneous oneness and difference found in the Absolute Truth is imparted for the well-being of everyone
- Krsna, Visnu, is the actual origin of everything. As stated in the Vedas, yasya bhasa sarvam idam vibhati. The Absolute Truth is described later in the Srimad-Bhagavatam (SB 10.28.15) as satyam jnanam anantam yad brahma-jyotih sanatanam
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- Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramatma or Bhagavan - SB 1.2.11
- Lower than human being - animals, birds, beasts, trees, aquatics, insects - they have no privilege to inquire about the Absolute Truth. It is in the human form of life one can inquire about the Absolute Truth. Athato brahma jijnasa
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- Many sannyasi: brahma satyam jagan mithya, "Brahman is truth and the world is false." They take sannyasa, and after some time they come to the hospital opening business. They come down again to politics, hospitals, philanthropy, welfare work. Why?
- Mayavada philosophy simply informs us of the consciousness of the Absolute Truth but does not give us information of how He acts with His consciousness. That is the defect of that philosophy
- Mayavadi philosophers have propagated the slogan brahma satyam jagan mithya, which declares that the Absolute Truth is fact but the cosmic manifestation and the living entities are simply illusions
- Mayavadis say that the Absolute Truth has no rupa, no form, but it is stated: isvarah paramah krsnah sac-cid-ananda-vigrahah (Bs. 5.1). - Krsna, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body
- More or less, this kind of philosophical speculation (of the monist philosophers) is called Mayavada philosophy. The fact is, however, that the Absolute Truth never has anything to do with material qualities because He is transcendental
- My dear Lord, Your lotus feet are the reservoir that always deserves to receive worshipful homage from all great sages eager to understand the Absolute Truth
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- Nor can one understand the Absolute Truth simply by observing the rules and regulations of brahmacarya (celibacy). One only has to serve the pure devotee. That will help one understand the Absolute Truth without fail
- Not believing in the fact that the energy of the Absolute Truth is transformed, Sankaracarya has propounded his theory of illusion. This theory states that although the Absolute Truth is never transformed, we think that it is transformed
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- One cannot understand the Supreme Lord without His mercy. The Absolute Truth cannot be understood by speculation, and this is the conclusion of the Bhagavad-gita
- One should know what is truth, ultimate truth, Absolute Truth. We are concerned with relative truths, but we have to know the Absolute Truth
- One should not be misguided by the activities of this material world and forget the central point (Supersoul), the Absolute Truth. That is the instruction given here (in SB 8.5.28) by Lord Brahma
- One who does not understand the Vedic principles simply stresses the impersonal material features of the Supreme Absolute Truth and thus incorrectly calls the Absolute Truth impersonal
- One's search for the Absolute Truth by dint of speculative knowledge is complete when one comes to the point of understanding Krsna and surrenders unto Him. That is the real point of perfectional knowledge - Bhagavad-gita 7.19
- Only those who are akincana-gocaram, who are not materially puffed up, can see the Supreme Personality of Godhead; others are bewildered and cannot even think of the Absolute Truth
- Only with patience and perseverance can we realize the transcendental subject matter regarding the Absolute Truth and His different forms. He is formless to the neophytes, but He is in transcendental form to the expert servitor
- Our Krsna consciousness view is that everything created by God is not mithya; it is fact. Everything is fact. We don't say unnecessarily, "This is mithya. This is false." Why it is false? God is truth. If He has created anything, that is also truth
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- Ramanujacarya has discussed this point very nicely: "If you argue that before the creation of this material world there was only one Absolute Truth, then how is it possible that the living entity emanated from Him?
- Recitation of Srimad-Bhagavatam is specifically meant to enlighten people about the Absolute Truth, the Supreme Personality of Godhead
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- Sadananda-yogi, one of the greatest Mayavadi acaryas, has written in his book, Vedanta-sara: The Absolute Truth of eternity, knowledge and bliss is Brahman. Ignorance and all products of ignorance are non-Brahman
- Sankara-sampradaya, they ascertain the Absolute Truth as impersonal, nirvisesa, and the Buddhists, they ascertain, - The Absolute Truth is zero
- Sankaracarya has taken many clear statements from the Vedic literature and twisted them to try to prove that if the Lord, or the Absolute Truth, were transformed, His oneness would be disturbed. Thus he has accused Srila Vyasadeva of being mistaken
- Sankaracarya has tried to prove that it is an illusion to accept the material world and the jivas as by-products of the Supreme Lord because the existence of the material world and the jivas is different and separate from that of the Absolute Truth
- Scripture says that human life is not meant only for these four principles of life, bodily demands. There is another thing - a human being should be inquisitive to learn what is Absolute Truth. That education is lacking
- She (Devahuti) was very submissive, and when Kapiladeva saw this, He became very compassionate. He saw that she was eager to know about the Absolute Truth, and He considered that, after all, He had received His body from her
- Since the Absolute Truth, the Personality of Godhead, is the reservoir of all pleasure, all the transcendental qualities that expand from Him are also reservoirs of pleasure
- Since the complete whole, or the Absolute Truth, is the source of everything, nothing is independent of Him. Everything exists within the body of the Absolute Truth
- So the conclusion is that although the Lord may seem to assume a material body when He takes birth, like an ordinary being, in fact He does not, for there is no difference between Him and His body. Thus He remains the Absolute Truth
- Sometimes it is claimed that someone has become an incarnation of God and is expounding a new theological aspect of the Absolute Truth
- Sometimes it is said that man is made after the image of God. The Absolute Truth is therefore the Supreme Personality, with transcendental mind, senses and intelligence
- Spiritual knowledge means fully understanding the Absolute Truth in three features - impersonal Brahman, localized Paramatma and the all-powerful Supreme Personality of Godhead
- Sri Caitanya Mahaprabhu's movement especially aims at defeating the Mayavada conclusion about the Absolute Truth
- Sri Narada Muni, as the spiritual master of Vyasadeva, knew very well the position of Vyasadeva, and thus he certified the qualities of Srila Vyasadeva as fixed in the Absolute Truth with great vow, etc
- Srila Vyasadeva has explained that the Absolute Truth is a person who has different potencies. Merely by His desire that there be creation and by His glance (sa aiksata), He created this material world
- Sripada Ramanujacarya refers to a sutra from the Aitareya Upanisad (1.1.1), atma va idam agra asit, which points out that the supreme atma, the Absolute Truth, existed before the creation
- Sudras and women who are chaste and sincerely interested in understanding the Absolute Truth are qualified to be initiated with the pancaratrika-mantras
- Sukadeva Gosvami and Bilvamangala Thakur's giving up of the impersonal conception of the absolute truth and taking to devotional service are the best examples of devotees being situated in the neutral state
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- That is real human life, when he inquires about the Absolute Truth. Otherwise, it is animal life
- The absolute truth and His bodily effulgence are in the same way simultaneously one and different. Kamsa and Sisupala attained to the absolute truth, but they were not allowed to enter into the Goloka Vrndavana abode
- The Absolute Truth from which the cosmic manifestation has emanated, is in the ablative case; that Brahman by which this universal creation is maintained is in the instrumental case - yena
- The Absolute Truth has been called the ablative, causative and locative performer
- The Absolute Truth has inconceivable energies, as confirmed in the Svetasvatara Upanisad, and the entire cosmic manifestation is evidence of these different energies of the Supreme Lord
- The Absolute Truth in the ultimate sense is understood to be the Supreme Personality of Godhead, Krsna
- The Absolute Truth is a person and that no one can equal or excel Him
- The Absolute Truth is always to be understood from three angles of vision as Brahman, Paramatma and Bhagavan. Unlike the objects of the material world, however, the Absolute Truth is always one and always the same
- The Absolute Truth is avan manasa-gocara. By logical arguments how you can reach? That is not possible
- The Absolute Truth is beyond our conception. One must admit that He has unblemished qualities that He does not share with every living entity
- The Absolute Truth is beyond the expression and speculation of the material conception. He is certainly transcendental to all material conceptions. This is called nirvisesanam
- The Absolute Truth is devoid of material contamination and is transcendental to the material qualities
- The Absolute Truth is easier to understand for a devotee than for jnanis who simply speculate to understand Vasudeva. Lord Siva confirms this statement
- The Absolute Truth is equal to everyone, but one will realize the Absolute according to the way one approaches Him (ye yatha mam prapadyante) - BG 4.11
- The Absolute Truth is identical with His spiritual energy. Only when contacted by the spiritual energy can the material energy work and the temporary material manifestations thus appear active
- The Absolute Truth is not without variety. Just as there is material variety, there is spiritual variety. Because the Mayavadi philosophers are seeing the Absolute Truth from a distance, they think that the Absolute Truth has no variety
- The Absolute Truth is one, advaya-jnana, without any duality, but according to our capacity, we realize the Absolute Truth from three different angles of vision. So one of them is realization of God in His impersonal Brahman feature
- The Absolute Truth is one, but according to our angle of vision, sometimes we are seeing it is hazy cloud, sometimes as greenish mountain, and when you actually in that place, you see varieties of living entities, trees and houses, everything there
- The Absolute Truth is one. One who knows the Absolute Truth, he knows that Brahman, Paramatma, Bhagavan, the same objective, but they are realized by different devotees or different knower in different features
- The Absolute Truth is realized in full by the process of devotional service to the Lord, Vasudeva, or the Personality of Godhead, who is the full-fledged Absolute Truth
- The Absolute Truth is realized in three features - brahmeti paramatmeti bhagavan iti sabdyate - SB 1.2.11
- The Absolute Truth is so perfect that although innumerable energies emanate from Him and manifest creations which appear to be different from Him, He nevertheless maintains His personality. He never deteriorates under any circumstances
- The Absolute Truth is the cause of creation, maintenance and dissolution
- The Absolute Truth is the Supreme Person, Bhagavan, as Srimad-Bhagavatam explains
- The Absolute Truth is the Supreme Personality of Godhead. Absolute Truth is a person like us, but He is the Supreme Person. That is the Vedic information. Nityo nityanam cetanas cetananam
- The Absolute Truth is therefore the Supreme Personality of Godhead, and every living being is meant to satisfy the Supreme Godhead by performing his respective duty (BG 18.46) - sva-karmana tam abhyarcya
- The Absolute Truth is transcendence, but according to them (the Mayavadi philosophers) there is no variegatedness in transcendence, for they say that anything that is full of variegatedness is maya
- The Absolute Truth is ultimately understood as Bhagavan, partially understood as Paramatma and vaguely understood as the impersonal Brahman
- The Absolute Truth may be known in the same way as the sun covered by a cloud or covered by night, for when the sun rises in the morning, in its own way, then everyone can see the sun, everyone can see the world, and everyone can see himself
- The Absolute Truth must descend from the absolute platform. He is not to be understood by the ascending process
- The Absolute Truth, Brahman, is the original ingredient, and the other manifestations are transformations of this ingredient
- The Absolute Truth, God, is everything, but this does not mean that everything is God
- The Absolute Truth, or Parabrahman, is always one and always the same. He is completely free from all other conceptions of existence
- The Absolute Truth, the Personality of Godhead, is at least partially understood by devotees of the Lord, but the Mayavadi philosophers, who unnecessarily speculate to understand the Absolute Truth, simply waste their time
- The Absolute Truth, the Supreme Personality of Godhead, always displays pastimes and activities, but Mayavadi sannyasis claim that these activities are false
- The Absolute Truth, the Supreme Personality of Godhead, may be realized in different stages. As the Lord says in Bhagavad-gita (BG 4.11): As men surrender unto Me, I reward them accordingly
- The best policy for doing work is to perform all prescribed duties for the satisfaction of Yajna, the Supreme Being - Visnu, the Absolute Truth. Otherwise, all actions will produce reactions that will cause bondage
- The Bhagavatam has enunciated that the Absolute Truth is present in three features - in the beginning as the impersonal Brahman, in the next stage as the Paramatma in everyone's heart, at last, as the ultimate realization of the Absolute Truth, Bhagavan
- The brahmana poet from Bengal was an offender in the estimation of Svarupa Damodara Gosvami, for although the poet had no knowledge of the Absolute Truth, he had nevertheless tried to describe it
- The cause of all causes, the Absolute Truth, can be known from the Absolute Truth Himself, and not by our ascending process to reach Him
- The cause of all causes, the Absolute Truth, or Supreme Brahman, cannot be understood by philosophical speculation, but He reveals Himself to His devotee because the devotee fully surrenders unto His lotus feet
- The creation subsists by the energy of the Supreme Brahman and, after annihilation, merges into the Supreme Brahman. From this we can understand that the Absolute Truth can be categorized in three cases - ablative, instrumental and locative
- The devotee does not want to see the Supreme Personality of Absolute Truth in voidness or impersonalism
- The energies are not separate from the energetic; therefore the living entity and cosmic manifestation are inseparable truths, part of the Absolute Truth. Such a conclusion should be acceptable to any sane man
- The energy of the Absolute Truth is exhibited in three ways: spiritual, material and marginal
- The entire cosmic manifestation emanates from the Absolute Truth, rests upon the Absolute Truth and after annihilation again reenters the body of the Absolute Truth, the Supreme Personality of Godhead
- The entire cosmic manifestation is a transformation of the energy of the Supreme Lord, not of the Supreme Lord or Absolute Truth Himself, who always remains the same
- The entire cosmic manifestation is the body of the Supreme Personality of Godhead, the Absolute Truth, who has millions of names and unlimited potencies. He is self-effulgent, unborn & changeless. He is the beginning of everything but He has no beginning
- The ether in the material world is considered to be the finest. Finer than the ether is mind, intelligence, and false ego. But all eight of the outward coverings are explained as outer coverings of the Absolute Truth
- The fact is that ultimately the Absolute Truth is the Supreme Person. But because He acts through His different potencies, which are impossible for the gross materialists to see, the materialists accept Him as impersonal
- The fact remains, however, that the Absolute Truth is full of energy and is a person as well. It is not possible to establish Him as impersonal
- The first statement in the Vedanta-sutra is athato brahma jijnasa: Now, having attained a human birth, one should inquire into Brahman, the Absolute Truth
- The first verse of the Brahma-sutra is athato brahma jijnasa: "We must now inquire into the Absolute Truth." The second verse immediately answers, janmady asya yatah: "The Absolute Truth is the original source of everything"
- The followers of Sri Caitanya Mahaprabhu’s way of devotional service are eternal associates of the Supreme Personality of Godhead and perfect knowers of the Absolute Truth
- The followers of these three processes (the process of knowledge, the process of mystic yoga, and the process of devotional service) realize the Absolute Truth in three different aspects
- The fruitive workers have practically no information of the Absolute Truth, and the mental speculators, after being frustrated in fruitive activities, turn their faces towards the Absolute Truth and try to know Him by mental speculation
- The imperfect knower goes on simply speculating about the Absolute Truth. BG 1972 purports
- The impersonal aspect of the Absolute Truth is not the last word. Above the impersonal feature is the Paramatma
- The impersonal Brahman effulgence of the Absolute Truth consists of the bodily rays of the Supreme Personality of Godhead
- The impersonal feature stressed by the less intelligent impersonalist school is refuted by pointing out that the predominator "I" is the Absolute Truth and that He is a person. The predominated "I," Brahma, is also a person, but he is not the Absolute
- The impersonal view of the Absolute Truth is accepted by less intelligent men, because unless one is engaged in the service of the Lord one cannot understand how the Supreme is acting - one cannot even know the Lord’s name
- The impersonalist Mayavadi philosophers want to establish the Absolute Truth as impersonal, but this is in contradiction to Vedic literature
- The impersonalist puts forth the theory of oneness in the sense that Brahma, also being the same principle of "I" because he is an emanation from the I, the Absolute Truth, is identical with the Lord, the principle of I
- The impersonalist, who gives more importance to the transcendental rays of the Lord as brahma-jyotir & who concludes that the Absolute Truth is ultimately impersonal & only manifests a form at a time of necessity, is less intelligent than the personalist
- The jnana-yoga system aims at the impersonal Brahman effulgence, and the hatha-yoga system aims at the localized personal aspect, the Paramatma feature of the Absolute Truth
- The knowledge the conditioned soul gains by mental speculation, however powerful it may be, is always too imperfect to approach the Absolute Truth
- The Krsna consciousness movement is intended to give society the proper understanding of the Absolute Truth. We are not presenting a manufactured, bogus philosophy
- The Kumaras confirm: "You are the ultimate Absolute Truth." The impersonalist may argue that since the Supreme Personality of Godhead was so nicely decorated, He was therefore not the Absolute Truth
- The Lord is always the same Absolute Truth and is without differentiation between His form and self, or between His quality and body. BG 1972 purports
- The Lord is by nature the reservoir of all pleasures, and because He wants to enjoy pleasure, there must be energies to give Him pleasure or supply Him the impetus for pleasure. This is the perfect philosophical understanding of the Absolute Truth
- The Lord is spoken of herewith as the origin of the boar species. As stated in the Vedanta-sutra (1.1.2), the Absolute Truth is the origin of everything
- The Lord is the Supreme Brahman, the Absolute Truth, the Personality of Godhead appearing like a man, but Uddhava had doubts whether He could have so many transcendental activities
- The Lord tells Arjuna that basically there is no possibility of understanding the Supreme Truth, the Absolute Truth, the Supreme Personality of Godhead, simply by speculating. BG 1972 purports
- The Lord's glories and the Lord Himself are identical. One has to be qualified to understand this absolute truth; therefore one should be given a chance to associate with a pure devotee. Our Krsna consciousness movement is meant for this purpose
- The Mayavada conception of perfection - an Absolute Truth without potency - is due to insufficient knowledge. Actually, outside the exhibition of His different potencies, the Absolute Truth is not complete
- The Mayavada conception that because the Absolute Truth is everything He must be formless is rejected here. Rather, it is confirmed that the Absolute Truth has form, and yet He is all-pervading. Nothing is independent of Him
- The Mayavada philosophy is so degraded that it has taken the insignificant living entities to be the Lord, the Supreme Truth, thus covering the glory and supremacy of the Absolute Truth with monism
- The Mayavadi philosophers maintain that the Absolute Truth is the only truth and that this material manifestation known as the world is false. Actually this is not the case
- The more we develop our devotional service, the more closely we approach the Absolute Truth, which, in the beginning, when we realize the Absolute Truth from a distant place, is manifest as impersonal
- The next class is those people who are fatigued or frustrated in sense gratification and therefore want liberation from this material entanglement. And then there are those who, in search of knowledge, speculate about what the Absolute Truth is
- 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 one Absolute Truth, Bhagavan, pervades all by His material cosmic manifestation, the spiritual Brahman effulgence, and His personal existence as the Supreme Lord
- The original, complete feature of the Absolute Truth is Bhagavan, the Supreme Personality of Godhead, and His plenary representation is Paramatma, Ksirodakasayi Visnu, who is situated in everyone's heart
- The Personality of Godhead is pure, being free from all contaminations of material tinges. He is the Absolute Truth and the embodiment of full and perfect knowledge. He is all-pervading, without beginning or end, and without rival
- The Personality of Godhead is the last word in Absolute Truth
- The Personality of Godhead, Sri Krsna, advises us as follows: The best policy for doing work is to perform all prescribed duties for the satisfaction of Yajna, the Supreme Being - Visnu, the Absolute Truth
- The personified Vedas continued, "Dear Lord, it is very difficult to achieve perfect knowledge of the Absolute Truth. Your Lordship is so kind to the fallen souls that You appear in different incarnations and execute different activities"
- The process of bhakti-yoga, devotional service, is the main river flowing down towards the sea of the Absolute Truth, and all other processes mentioned are just like tributaries
- The process of liberation is brahma jijnasa, the search for the Absolute Truth
- The pure devotee never thinks that Visnu has accepted a body of maya; instead, he knows perfectly well that the original Absolute Truth is the Supreme Person
- The question may be raised, "Since there are so many varieties of philosophers theorizing in different ways, which of them is correct?" The answer is that the Absolute Truth, Transcendence, is never subject to direct experience or mental speculation
- The real identity of the Absolute Truth must be understood in terms of both His knowledge and His characteristics. Simply to understand the Absolute Truth to be full of knowledge is not sufficient
- The real tattva, Absolute Truth, is Bhagavan, but due to incomplete realization of the Absolute Truth, people sometimes describe the same Visnu as impersonal Brahman or localized Paramatma
- The relationship between the Absolute Truth and the relative material and spiritual energies is here (in SB 4.9.5) understood by a student who has complete knowledge of the Vedic literature
- The Sankhyites, or jnanis, deny the material form, and the devotees also know very well that the Absolute Truth, Bhagavan, has no material form
- The second offense to the holy name is to deny that Lord Visnu is the Absolute Truth. There is no difference between His name, quality, form, pastimes and activities, and one who sees a difference is considered an offender
- The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedanta-sruti
- The substance is the Absolute Truth, the Supreme Personality of Godhead, and the relativities are the different forms of energy which emanate from Him
- The summum bonum includes all potencies in one unit. The Absolute Truth combined with different characteristics is the original substance (vastu): parasya saktir vividhaiva sruyate - CC Madhya 13.65, purport
- The Supreme Brahman is the Absolute Truth, and the energies that have emanated from Him and are existing separately, such as the living entities and the cosmic manifestation, are also truths. This is an example of transformation
- The Supreme Lord is the Absolute Truth, and He is one without a second, but He also includes His diverse energies, parts, and plenary portions which are simultaneously one with and different from Him
- The Supreme Lord is the Absolute Truth, the energetic, and as such He has His energies. When His energy is not properly manifested, or when it is covered by some shadow, it is called maya-sakti
- The Supreme Lord, the Absolute Truth, is all spirit, and therefore His name, fame, and pastimes are nondifferent from Him. All of them are identical. In other words, the holy name of the Lord is the Lord Himself, and this can be understood by realization
- The supreme one who is celebrated as the Supreme Being or the Supreme Soul is the supreme source of the cosmic manifestation as well as its reservoir and winding up. Thus He is the Supreme Fountainhead, the Absolute Truth
- The Supreme Personality of Godhead is the last word in understanding the Absolute Truth, Brahman
- The Supreme Personality of Godhead is the ultimate issue, and in this verse (SB 4.24.60) Lord Siva confirms that ultimately the Absolute Truth is a person. He clearly says: tat tvam brahma param jyotir akasam iva vistrtam
- The Supreme Personality of Godhead, the Absolute Truth, is not like a material object that can be known by experimental knowledge or sense perception. In the Narada Pancaratra this fact has been explained by Narayana Himself to Lord Siva
- The Supreme Truth is realized in 3 aspects: as impersonal Brahman, localized Paramatma and as the Supreme Personality of Godhead. So at the last stage of understanding the Absolute Truth, one comes to the Supreme Personality of Godhead. BG 1972 purports
- The third feature of the Absolute Truth is Brahman, the all-pervading impersonal effulgence of the Absolute
- The transcendental forms of the Lord are beyond the reach of the impersonalists, who can only understand, through the studies of the Upanisads, that the Absolute Truth is not matter and that the Absolute Truth is not materially restricted
- The transformation (of the Absolute Truth) has been explained by Mayavadi philosophers as false, but it is not false. It is only temporary
- The true variegatedness which exists in the Absolute Truth is a product of His inconceivable energy. Indeed, it can be safely concluded that this cosmic manifestation is but a by-product of His inconceivable energies
- The universal cosmic manifestation is also the virat-rupa that was shown to Arjuna in Bhagavad-gita. Therefore, since the Lord is present everywhere and all the time, He is the Absolute Truth and the greatest
- The Vaisnava philosophers know perfectly well that the Absolute Truth, the Supreme Personality of Godhead, can never be impersonal or void, because He possesses innumerable potencies
- The Vaisnava says, prapancikataya buddhya hari-sambandhi-vastunah. Everything has some relationship with the Supreme Person, the Absolute Truth. For instance, a microphone is made of metal, but what is metal? It is another form of earth
- The Vedanta-sutra confirms this. Janmady asya yatah: (SB 1.1.1) the Absolute Truth is the original source of everyone's birth
- The Vedanta-sutra says, - This human form of life is meant for searching out the spirit, the Absolute Truth
- The Vedas say that the Absolute Truth has multifarious potencies and does not need to do anything personally
- The Vedas state that everything is generated from the Absolute Truth, everything is maintained by the Absolute Truth, and, after annihilation, everything enters into the Absolute Truth
- The Vedas state that the Absolute Truth has different potencies. When one understands the characteristics of the potencies of the Absolute Truth, one is aware of the Absolute Truth
- The Vedic conclusion is that the cosmic manifestation visible to the eyes of the conditioned soul is caused by the Absolute Truth, the Personality of Godhead, through the exertion of His specific energies
- The Vedic injunction is that one cannot understand the Absolute Truth simply by mental speculation or logical argument. One has to follow the authorities
- The word avyakta, "unmanifested," in this verse indicates that the Absolute Truth cannot be manifested by any strain of so-called scientific advancement of knowledge. Transcendence is not the subject matter of direct experience
- The world is temporary, but we must use it for spiritual purposes. If something is used for the ultimate truth, the Absolute Truth, it becomes integral with the Absolute Truth
- The yogis and jnanis - that is, the mystic yogis and the impersonalists - can understand the Absolute Truth as impersonal or localized, but they cannot understand how the Supreme Absolute Truth can be a person
- There are many philosophers who propound a concept of the Absolute Truth in which God cannot do this or that. They deny the incarnation of God, or the Supreme Absolute Truth in human form
- There are some men, with a poor fund of knowledge, who desire to understand the Absolute Truth by imperfect mental speculation and faulty description of His activities
- There is no distinction between His (the Absolute Truth's) body and His soul. His form, name, attributes and pastimes, therefore, are completely distinct from those of the material world
- There is no doubt that the impersonalists are unnecessarily taking a troublesome path with the risk of not realizing the Absolute Truth at the ultimate end. BG 1972 purports
- These 108 Upanisads contain all knowledge about the Absolute Truth
- Thinking the Absolute Truth to be without form, the Mayavadis say that the word bhakti can apply to any form of worship. If this were the case, a devotee could imagine any demigod or any godly form and worship it. This, however, is not the real fact
- This gigantic manifestation of the phenomenal material world as a whole is the personal body of the Absolute Truth, wherein the universal resultant past, present and future of material time is experienced
- This is also confirmed in the Taittiriya Upanisad (3.1): yato va imani bhutani jayante. This entire cosmic manifestation is made possible by the Absolute Truth, the Supreme Personality of Godhead
- This is refuted in this sloka by Srila Vyasadeva: "Since the complete whole or the Absolute Truth is the source of everything, nothing can be independent of the body of the Absolute Truth"
- This is the spiritual nature of the Absolute Truth (that the Hare Krsna maha-mantra - if you go on chanting twenty-four hours a day, you'll never become tired). This is practical. Anyone can perceive it
- This means that the Absolute Truth is not without mind, intelligence and senses. In other words, He is not impersonal
- This verse (Svet. Up. 3.19) describes the Absolute Truth as having no legs or hands. Although this is an impersonal description, it does not mean that the Absolute PG has no form. He has a spiritual form that is distinct from the forms of matter
- Those who adhere to the Mayavada philosophy of anthropomorphism say, "The Absolute Truth is impersonal, but because we are persons we imagine that the Absolute Truth is also a person." This is a mistake, and in fact just the opposite is true
- Those who are not in devotional service go on speculating for many, many thousands of years, but they are still unable to understand the nature of the Absolute Truth
- Those who are searching after the Absolute Truth must take shelter of the lotus feet of the Supreme Personality of Godhead and worship Him
- Those who are too addicted to sex life cannot understand the purpose of the Absolute Truth, nor can they be clean in their habits, not to mention showing mercy to others
- Thus instead of being tattva-vada, or in search of the Absolute Truth, they (the impersonalists) become Mayavada, or illusioned by the material energy
- To satisfy the Lord, anything is good, for it is in relation with the Absolute Truth
- Transcendental loving affairs of the Lord are unimaginable to empiricists involved in the impersonal feature of the Absolute Truth
U
- Ultimately the Vedas recommend activities by which one can reach the Absolute Truth and realize His impersonal feature in order to become one with Him
- Understanding from the Vedic scriptures (which are the sound representations of the Absolute Truth) is the best method. The traditional Vedic students accept understanding through sound to be the best
- Unfortunate people become enamored of these atheistic philosophers and consequently can never understand the real nature of the Absolute Truth. It is far better to follow in the footsteps of great souls
- Unintelligent persons cannot grasp how the cosmic manifestation and the living entity are simultaneously one and different from the Absolute Truth. Not understanding this, one concludes that this cosmic manifestation and the living entity are false
- Unless one accepts all the features of the Absolute Truth - namely impersonal Brahman, localized Paramatma and ultimately the Supreme Personality of Godhead - one's knowledge is imperfect
- Unless one thoroughly understands this superior or eternal energy of the Lord, it is not possible to leave the material energy, however one may theoretically speculate on the true nature of the Absolute Truth
- Unless we understand the variegatedness of the Absolute Truth, there is a chance that we will fall down. It is not sufficient simply to stick to the indefinite, impersonal feature of the Absolute Truth
- Until one comes to the right conclusion, the process of thinking “This is not the Absolute Truth, that is not the Absolute Truth” will continue
V
- Vaisnava philosophers say that the Absolute Truth God is described as nirguna because He has no material qualities. This is not to say that He has no spiritual qualities
- Vedas, the Bible or the Koran would ask the human being to make proper use of his conserved energy in the transcendental service of God and unsophisticated men in the old days would follow such instruction unhesitatingly for realizing the Absolute Truth
W
- We can have some conception of the Absolute Truth, His form and His attributes simply by reading the descriptions given in Vedic literatures and authoritative statements given by exalted personalities like Brahma, Narada, Sukadeva Gosvami and others
- We cannot understand the Absolute Truth or the Supreme Person by mental speculation, especially when we are under the influence of the three modes of material nature - sattva-guna, rajo-guna and tamo-guna
- We get information from the Vedas that the Absolute Truth is so perfect that if you take away the whole, still the whole remains. One minus one equals one
- We have lived in bird life, in beast life, and so on, but now, in this life, we should be peaceful, calm, and quiet, and should simply inquire about the Absolute Truth (jivasya tattva-jijnasa, athato brahma jijnasa). That should be one's occupation
- We have to simply preach that - You are searching after God, you great scientist, theologist, theosophist, mental speculators. You are searching after God, the Absolute Truth. Here is God: Krsna
- We must certainly know that on the absolute plane krsna-katha and Krsna are one and the same. The Lord is the Absolute Truth, and therefore His name, form, quality, etc., which are all understood to be krsna-katha, are nondifferent from Him
- What is the purpose of the ritualistic sections of Vedic literatures, & what is the purpose of different mantras or hymns that indicate worship of various demigods? & what is the purpose of philosophical speculation on the subject of the Absolute Truth?
- Whatever we find in this material world is born of the Absolute Truth, but here it is pervertedly reflected in time
- When he (a person) is still further advanced (in devotional service), he can realize that the Absolute Truth is a person with multienergies
- When one wants to know the Absolute Truth by one's tiny brain and thinks, "I shall conduct research to find the Absolute Truth," one will have a vague, impersonal idea
- When the ruling administrators, who are known as the ksatriyas, turned astray from the path of the Absolute Truth, being desirous to suffer in hell, the Lord, in His incarnation as the sage Parasurama, uprooted those unwanted kings
- When the Supreme Personality of Godhead reveals Himself to the pure devotee, the devotee has no other duty than to offer Him respectful obeisances. The Absolute Truth reveals Himself to the devotee in His form. He is not formless
- When there is a discussion about the Absolute Truth, there are always various pros and cons. The purpose of such arguments is to come to the right conclusion. Such an argument is generally known as neti neti (“not this, not that”)
- Who is inquiring about the Absolute. Jijnasuh sreya-uttamam. He's human being, jijnasu. He may not know in the beginning, but if He's inquisitive about knowing the Absolute Truth, He's human being
- Worship of the demigods is not worship of the Absolute Truth, but by worshiping the demigods one gradually comes to accept the Supreme Personality of Godhead in an indirect way
Y
- Yato imani bhutani jayante: the Supreme Absolute Truth is He from whom everything is emanating. If everything is emanating from the Absolute Truth, nothing can actually be false
- Yoga system means an endeavor to understand the Absolute Truth. Yoga means linking, connecting. So when you connect with the Absolute Truth, that is called yoga
- Yogis who follow the principles of Patanjali accept the personality of the Absolute Truth, but they want to merge into the transcendental body of the Supreme Lord. That is their desire