Collaborate with us to invoke and fully manifest Srila Prabhupada's Vani-presence.
Category:Impersonal
From Vaniquotes
imperson | impersonal | impersonally
- VedaBase query:imperson or impersonal or impersonally not "Impersonal Brahman" not "impersonal feature*"
Subcategories
This category has the following 7 subcategories, out of 7 total.
A
B
D
I
Pages in category "Impersonal"
The following 280 pages are in this category, out of 280 total.
1
2
- Impersonal calamity
- Impersonal philosophy
- Mayavadi philosophers, they think the Absolute Truth is impersonal
- These lines were presented by me to my spiritual master and He was highly pleased with me "The absolute is sentient Thou hast proved all impersonal calamity Thou has moved''
- Virat-rupa and the impersonal conception of the Lord
3
A
- A devotee goes directly to the spiritual planets and becomes an associate of the Supreme Lord, whereas demons (killed by the Lord) are promoted to brahmaloka, the impersonal effulgence of the Lord
- A discussion of the impersonal Brahman is not very palatable to a devotee. The so-called regulations of the sastras also appear null and void to him
- 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
- Accepting the impersonalist view of voidness or the nonexistence of the Supreme Personality of Godhead negates all study of the Vedas. Impersonal speculation aims at disproving the conclusion of the Vedas
- Actually, the Supreme Absolute Truth is a person, the Supreme Personality of Godhead, full with all opulences. You are trying to explain Him as impersonal and formless
- After all, both the impersonal and the personal feature of the Supreme Lord are beyond our material conception
- After Buddha, His Holiness Sankaracarya appeared to drive away Buddhism, and he established again Vedic religion. But that Vedic religion, being impersonal, that is also not Vedic religion
- All these mantras confirm that the Absolute Truth is personal, but the Mayavadis, throwing away the direct meaning, interpret the Absolute Truth as impersonal
- An inexperienced boy may be struck with wonder by seeing the impersonal actions of electronics or many other wonderful things conducted by electrical energy, but an experienced man knows that behind the action is a living man who creates such energy
- Ananda cannot be impersonal. You can make experiment. Suppose if you are put into a big room without any man coming there, so you cannot feel very comfortable for long time. You will feel lonely. You shall try to come out
- As a brahmana boy, I (Siva as Sankaracarya) manufacture this philosophy in the Age of Kali to mislead the atheists. Actually, the Supreme Personality of Godhead has His transcendental body, but I describe the Supreme as impersonal
- As an ideal householder, He (Krsna) lived with His wives and performed the Vedic rituals just to show less intelligent persons that the Supreme Lord is never impersonal
- As long as one is under an impersonal understanding of the Absolute Truth, he is not in pure knowledge, but must still struggle for pure knowledge
- As soon as He has got a brain, He is a person. Therefore God is person ultimately. Just like the government. Government is imperson, but the president is person
B
- 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)
- Bilvamangala Thakur was first spiritually initiated for impersonal realization of the absolute truth, but later on, by his association with Krsna in Vrndavana, he became an experienced devotee
- Bilvamangala Thakura abandoned his impersonal realization for the realization of the Personality of Godhead. I now see that my condition is similar to his, for it has already changed
- Brahma said, "The conception of the Supersoul as impersonal is wrongly accepted because I see that You (Krsna) are the original person"
- Brahman understanding, impersonal understanding of the Absolute Truth, is imperfect understanding, partial understanding. It is not full understanding. Full understanding is Bhagavan
- By accepting the Lord as impersonal, he (Sankaracarya) did not reject the Lord's personal form
- By the ascending process, no one can reach the Lord, even by a long-term endeavor of many, many years. What is obtained by this ascending process, however, is imperfect, partial, impersonal knowledge, liable to be deviant from the Absolute Truth
- By the empiric process, one can possibly distinguish the metaphysical subjects from the physical objects; but unless such seekers of truth can reach the personal feature of the Absolute Truth, they gain only dry, impersonal knowledge
- By the process of bhakti-yoga, directly accepted, by sufficient hearing of the transcendental message of the Lord, the material contamination is directly eliminated without one's attempting to contemplate the impersonal virat conception of the Lord
C
- Certainly the cosmic manifestation comes to a close and becomes void when the living entities merge into the body of Narayana to rest until another creation, and this may be called an impersonal condition, but these conditions are never eternal
- Creation and destruction are actually performed by the invisible time factor, which is Your impersonal representation
D
- Daily I am offering obeisances to my Guru by vibrating his real name, Srila Bhaktisiddhanta Sarasvati, otherwise it is impersonal
- Devahuti was already conversant with the Absolute Truth. It may be questioned why she was meditating. The explanation is that when one theoretically discusses the Absolute Truth, he becomes situated in the impersonal concept of the Absolute Truth
- Do not misunderstand that after the variegatedness of the material world being finished, everything becomes impersonal, that is nonsense. Try to understand Bhagavad-gita nicely
- Due to bad association, the living entity desires material happiness, liberation or merging into the impersonal aspect of the Lord, or he engages in mystic yoga for material power
F
- 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
- For such materialistic men, the form of the gigantic material manifestation is supreme. Consequently they consider the Supreme to be impersonal
- From Rayarama's letter it is clear that Kirtanananda has not rightly understood Krishna Consciousness philosophy & it appears that he does not know the difference between impersonal & personal features of Krishna
- From their very births, the nine great mystic yogis (Yogendras) were impersonal philosophers of the Absolute Truth. But because they heard about Krsna's qualities from Lord Brahma, Lord Siva and the great sage Narada, they also became Krsna's devotees
G
- Gandhi is a worshiper of the impersonal Godhead. That is to say, his Godhead or Visnu is devoid of transcendental activities. His Godhead cannot eat, cannot see, and cannot hear; for impersonality means being without any of these sensory activities
- Generally people very much appreciate this Sariraka-bhasya, or impersonal description of the Vedanta-sutra, but all commentaries that are devoid of devotional service to Lord Visnu must be considered to differ in purport from the original Vedanta-sutra
- Generally, in the Upanisads the Supreme Absolute Truth is described in an impersonal way, but the personal aspect of the Absolute Truth is mentioned in the Isopanisad, where we find the following verse
H
- He (Lord Krsna) is eternally a person and eternally supreme. If one tries to explain the Supreme impersonally, one distorts the real meaning of Brahman
- He (Lord Krsna) protects His devotees and slays the atheistic demons, thus giving the latter troublesome release, so to speak, in impersonal liberation
- He has become impersonal. He is simply out of the jurisdiction of personal care. The guru is personal or Krsna is impersonal?
- How God can be imperson? If God is the supreme father... If you are a person, then how your father can be imperson? So that is imperfect knowledge. When we speak of God as imperson, that is imperfect knowledge
I
- I (Brahma) worship that original person (Krsna). Therefore the origin of everything, the Absolute, the summum bonum, cannot be impersonal. What is the reason? Where is the experience that from imperson a person comes
- If a Vaisnava sampradaya is also carried away by that impersonal attitude, that sampradaya has no position at all. It is a fact that there are many so-called Vaisnavas whose ultimate aim is to merge into the existence of the Lord
- If a yogi wants to shatter the mountain of dirt (in the form of desires to lord it over material nature) in his mind, he should concentrate on the lotus feet of the Lord and not imagine something void or impersonal
- If one wants to meditate upon something void or impersonal, it will take a very long time before he achieves success in yoga practice. We cannot concentrate our mind on something void or impersonal
- If one wrongly thinks that the material body is as perfect as the spiritual body and thus begins to worship Krsna by imitating the damsels of Vrndavana, he becomes infested with Mayavada (impersonal) philosophy
- If the leaders do not recognize the existence of the all-powerful Visnu, who is simultaneously both the supreme transcendental personality and the impersonal spirit existing everywhere, then what will ordinary men understand about Him?
- 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
- Ignorant persons cannot understand the distinction between impersonal spiritual bliss and the variegatedness of the spiritual pleasure potency
- Illusion is accepted as void and impersonal, but Krsna is the Summum Bonum Person. Krsna is one and Maya is zero. Zero by the side of One is ten, but thousands of zeros clogged together do not make one
- Impersonal attitude
- Impersonal bigness, they think it is very important. Actually, it has no value. Background is person. Krsna says in the Bhagavad-gita that brahmano 'ham pratistha: "The impersonal Brahman, I am the cause. I am the source of impersonal Brahman"
- Impersonal conception of God is a troublesome business. That is stated in the Bhagavad-gita: klesah adhikataras tesam avyakta asakta cetasam
- Impersonal kaivalya is not the last stage of realization, but in Krsna consciousness kaivalya, when one understands the Supreme Personality of Godhead, then one is successful
- Impersonal meditation is a bogus invention of modern days
- Impersonal speculation aims at disproving the conclusion of the Vedas. Therefore any impersonal speculative presentation should be understood to be against the principles of the Vedas, or standard scriptures
- Impersonal speculation, monism (merging into the existence of the Supreme), speculative knowledge, mystic yoga and meditation are all compared to grains of sand. They simply cause irritation to the heart
- Impersonal speculation, monism , speculative knowledge, mystic yoga and meditation are all compared to grains of sand. They simply cause irritation to the heart. No one can satisfy the Supreme Personality of Godhead by such activities
- Impersonal speculators are promoted to the impersonal Brahman effulgence; but it sometimes so happens that a miscreant like Ajamila is immediately promoted to the Vaikunthaloka simply by chanting the name of Narayana
- Impersonal spiritual detachment is more difficult than attaching the mind to the activities of Krsna. This is practical because by hearing about Krsna one becomes automatically attached to the Supreme Spirit
- In order to convince the yogi that the Absolute Truth, or Supreme Personality of Godhead, is never impersonal at any time, the following verses prescribe observing the Lord in His personal form, limb after limb
- In our grossly materialistic way, we cannot conceive how the Supreme Person is above the impersonal activities of material nature
- In Siddhaloka there live two kinds of living entities—those who are killed by the Supreme Personality of Godhead due to their having been demons in their previous lives and those who are very fond of enjoying the impersonal effulgence of the Lord
- In the beginning, those who are aspiring for salvation try to get out of the material entanglement by performing painful austerities and penances, and ultimately they come to the impersonal status of spiritual realization
- In the brahmana stage, one's understanding of the Absolute Truth is mainly based on the impersonal view. When a brahmana, however, rises to the platform of personal understanding of the Supreme Godhead, he becomes a Vaisnava
- In the impersonal philosophy there is no reciprocation between the Supreme and the living entity, but in the personalist philosophy there is
- It is correct that the brahma-jyotir is comprised of spiritual souls and that ultimately nothing is impersonal. Dead matter means forgetfulness of Krsna
- It is indicated that the Visnu form is the ultimate goal of meditation, and as such it is better to concentrate upon the forms of Visnu than on impersonal omkara. The latter process is also more difficult than the former
K
- Kasyapa Muni meditated on the impersonal brahmajyoti by chanting the Gayatri mantra within his mouth
- Krsna cannot be impersonal. That is nonsense. Krsna is exactly a person like me, you. But the difference is that He's very, very, unlimitedly powerful. I am limited. This is the difference
- 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 is not impersonal. In His Vrndavana lila especially, He is surrounded by the gopis, the cowherd boys, His father, His mother and all the inhabitants of Vrndavana
- Krsna is not void. Whenever we speak of Krsna, He is present with His form, qualities, name, entourage and paraphernalia. Therefore, Krsna is not impersonal
- Krsna is spread throughout the whole universe in His impersonal form. Since everything is a manifestation of the Lord's energy, the Lord can manifest Himself through any energy
- Krsna said, Having held the impersonal point of view in their past lives, they have been put into this stationary condition of life, but now they have the opportunity of seeing You in Vrndavana
- Krsna, or God, is never impersonal; the impersonal feature is but a manifestation of His transcendental body (yasya prabha prabhavato jagad-anda-koti)
M
- Many, many philosophers, scholars, and so-called invincible heroes have tried to make the Supreme Lord impotent, formless, and impersonal, but in the end they always suffered terribly
- Maya tatam idam sarvam jagad avyakta-murtina: Krsna is everywhere in His impersonal form, and everything rests upon Him. Nonetheless, na caham tesv avasthitah: Krsna is not everywhere
- Mayavada philosophy says that the Lord is originally impersonal but assumes a human form and many other forms when He descends. Actually, however, He is originally like a human being, and the impersonal Brahman consists of the rays of His body
- 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 say that the impersonal God appears in this material world by accepting a body in the sattva-guna
- Mayavadi philosophers want to become impersonal, senseless and mindless, but that is not possible
- Meditation does not mean anything impersonal or void. According to Vedic literature, meditation is always on the form of Visnu
- Meditation means concentration upon the lotus feet of the Lord. Lotus feet indicate the SPG. But those who are impersonalists do not recognize the lotus feet of the Lord, and therefore their object of meditation is something impersonal
- Meditation means to concentrate the mind only on Krsna or Visnu. This is meditation. I do not know nowadays so many meditators are there, they have no objective. Something they try to think of impersonal, nonmanifested
- Merging into the impersonal effulgence of the Lord is called param padam, but there is a higher transcendental position, which is the association of the Supreme Personality of Godhead
- Most Vedic scholars are called Vedantists. These so-called followers of Vedanta philosophy consider the Absolute Truth to be impersonal. They also believe that a person born in a particular caste cannot change his caste until he dies and takes rebirth
- My dear Lord, those devotees who have thrown away the impersonal conception of the Absolute Truth &have therefore abandoned discussing empiric philosophical truths should hear from self-realized devotees about Your holy name, form, pastimes & qualities
N
- Negation of material existence is only one of the subjects of the Upanisads. The next subject concerns becoming situated in the impersonal realization
- Negative cognition of an object beyond the reach of sense perception is the way of indirect knowledge, which is not altogether imperfect but which produces only fragmentary knowledge in the form of impersonal spiritual realization and monism
- Neither through astanga-yoga, nor impersonal monism or an analytical study of the Absolute Truth, nor study of the Vedas, nor austerities, charity or acceptance of sannyasa can one satisfy Me as much as by developing unalloyed devotional service unto Me
- Nirvana means void of material existence. Nirvana, this impersonal conception is also nirvana. Therefore Caitanya Mahaprabhu said that this impersonal philosophy is another phase of the void philosophy
- Nityananda Prabhu immediately refuted Srila Advaita Acarya, saying, "You are a teacher of impersonal monism, and the monistic conclusion is a great hindrance to progressive, pure devotional service"
- No one can satisfy the Supreme Personality of Godhead by such activities (impersonal speculation, monism, speculative knowledge, mystic yoga and meditation), nor do we give the Lord a chance to sit in our hearts peacefully
O
- Of course modern government, especially democratic government, is impersonal to some extent, but ultimately the chief executive head is a person, and the impersonal feature of government is subordinate to the personal feature
- Omkara is not meant to be impersonal, as the Mayavadi philosophers consider it to be. This is distinctly expressed here by the word purusaya
- Omkara is there, and one may chant Omkara and achieve impersonal realization. But we are Vaisnavas and we are seeking the supreme perfection. Therefore we are chanting the supreme Name - Krsna
- One cannot concentrate his mind on anything void or impersonal; the mind should be fixed on the personal form of the Lord, whose attitude is cheerful
- One should not accept the Mayavada interpretation that Vasudeva is impersonal. As stated in Bhagavad-gita, prapadyate, one surrenders. One surrenders to a person, not to impersonal nonduality
- One surrenders to a person, not to impersonal nonduality. Whenever there is a question of surrendering or offering obeisances, there must be an object of surrender or obeisances
- One who knows God knows that the impersonal conception and personal conception are simultaneously present in everything and that there is no contradiction
- One who participates in Your impersonal monistic philosophy does not accept anything but the one Brahman
- Only those who follow Sankara's commentary have described the Vedanta-sutra in an impersonal way, without reference to visnu-bhakti, or devotional service to the Lord, Visnu
- Only through devotional service can one understand how the Supreme Personality of Godhead, by His inconceivable potencies, simultaneously acts impersonally and as a person
- 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
P
- Pantheism in its higher status does not permit the student to form an impersonal conception of the Absolute Truth, but it extends the conception of the Absolute Truth into the field of the so-called material energy
- 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
S
- Sages said, "The entire phenomenal world is a manifestation of Your (Krsna's) impersonal energy, but You Yourself, as the original Personality of Godhead, are not manifested there"
- Sankaracarya preached Mayavada philosophy to bewilder a certain type of atheist. Actually he never considered the Supreme Lord, the Personality of Godhead, to be impersonal, without body or form
- Sankaracarya, to convince the less intelligent men who take Krsna to be an ordinary human being, said that God is impersonal
- Simply by seeing Him, I am feeling great happiness. Oh, I have wasted so much time trying to become self-realized through impersonal cultivation. This is a cause for lamentation
- Simply to merge into the Brahman effulgence is not very safe. Because we want ananda. So in impersonal zero standard there cannot be any ananda
- Since they (the materialists) do not believe in the existence of God, they have manufactured the idea that God is impersonal and that to have some conception of God one may imagine any form
- So the original primeval cause is vigraha, the personal, and the impersonal spiritual effulgence, brahma-jyotir, is also an effect of the Supreme Brahman
- Some of you are saying there is no God, some of you are saying God is dead, and some of you are saying God is impersonal or void. These are all nonsense
- Somebody is realizing the Absolute Truth as imperson and somebody is realizing the Absolute Truth as all-pervading Paramatma, Antaryami, and some persons are realizing the Absolute Truth as the Supreme Personality of Godhead
- Sometimes devotees think of merging into the Brahman effulgence, and consequently they are promoted to Siddhaloka. Because of their impersonal understanding, they are actually punished
- Sri Rupa Gosvami advises, therefore, that devotees who have already tasted the nectar of devotion should be very careful to protect devotional service from such dry speculators, formal ritualistic elevationists and impersonal salvationists
- Srila Svarupa Damodara Gosvami wanted to impress upon Bhagavan Acarya that even though someone firmly fixed in devotion to Krsna's service might not be deviated by hearing the Mayavada bhasya, that bhasya is nevertheless full of impersonal words and ideas
- Students of Vedic philosophy know very well how strongly Sri Ramanujacarya's visistadvaita-vada and Sri Madhvacarya's tattva-vada contest the impersonal Mayavada philosophy
- 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
- Sukadeva Gosvami, who also reformed himself by the grace of the Lord and took to the path of devotional service, giving up the way of impersonal realization
T
- That is the way of Vedic understanding. Great sages like the four Kumaras, headed by Sanaka, followed these principles of Vedic knowledge and came gradually from impersonal understanding to the platform of personal worship of the Supreme Lord
- That the Lord is formless or impersonal means that He has nothing like a material form and is not like any material personality
- The "mysterious unity" you speak of is devotional service, whereby the eternal part and parcel of God renders loving service in union with Krsna, the Supreme Personality of Godhead. It is not an impersonal or vague thing
- The Absolute Personality of Godhead must be completely full of opulence, strength, fame, beauty, knowledge and renunciation. Yet the transcendental Personality of Godhead is astonishingly ascertained as impersonal
- The Absolute Truth is personal, for the Absolute Truth cannot be impersonal and have a sense of pure sex life
- The activities in the spiritual world are without any of the inebrieties of the material world, but there is no question of impersonal voidness on the spiritual platform, as suggested by the impersonalists
- The attempt to directly become the father of Krsna is not recommended. Such a development can become polluted with Mayavada (impersonal) philosophy
- The basic principle of their impersonal attitude does not allow them the transcendental pleasure which is relished by a devotee whose basic principle of understanding is the Supreme Person
- The Brahman effulgence is impersonal, but the cause of that energy is the Supreme Personality of Godhead. From Him, in His abode, the Vaikunthas, this brahma-jyotir emanates
- The Buddhist theory is void and the Mayavadi theory is impersonal. But our philosophy is that God is originally the Supreme Person. Brahmeti paramatmeti bhagavan iti sabdyate
- The creation and manifestation of the material or spiritual energy does not render the creator impersonal. Here the very prayer suggests that God is sentient and can hear the prayers and fulfill the desires of the devotee
- The dangerous Mayavada theory set forth by Sankaracarya - that God is impersonal - does not tally with the injunctions of the Vedas. Sri Caitanya Mahaprabhu therefore described the Mayavadi philosophers as the greatest offenders
- The demigods express their mature verdict that persons who are interested in meditating on something void or impersonal cannot cross over the ocean of nescience
- The demons, thus being killed, would attain either the impersonal brahma-jyotir or His personal abode in the Vaikuntha planets
- The essential point is that the mind, which is contaminated by material attraction, has to be bridled and concentrated on the Supreme Personality of Godhead. It cannot be fixed on something void or impersonal
- 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 foolish impersonalists still maintain that the Lord is formless and that these forms are impositions. From the study of the Gita does it appear that the demigods and their abodes are impersonal?
- The gopis kept their individuality to enjoy the company of Lord Krsna, but Kamsa was accepted into His (Krsna's) impersonal brahmajyoti
- The gross materialist, without seeing the hand of God in such artistic manifestations as the actual flowers blooming in nature, concludes that the Absolute Truth is impersonal
- The Hayasirsa-pancaratra explains that although in each and every Upanisad the Supreme Brahman is first viewed as impersonal, at the end the personal form of the Supreme Lord is accepted
- The identity of the living entity is never impersonal or formless; on the contrary, it is the material dress that is formless and that takes a shape according to the form of the indestructible person
- The impersonal aspect of the Absolute Truth is not the highest. Above the impersonal feature is the Paramatma feature, and above this is the personal feature of the Absolute Truth, or Bhagavan
- The impersonal brahma-jyotir is only the glaring effulgence of the body of the Lord, and there is no difference in quality between the body of the Lord and the impersonal ray of the Lord, called brahma-jyotir
- The impersonal Brahman effulgence is beyond this material world, and this is called param padam. Aruhya krcchrena param padam. Merging into the impersonal effulgence of the Lord is called param padam
- The impersonal Brahman region is also called param padam, but unless one is attached to the Personality of Godhead one must again fall down to the material world from the impersonal param padam situation
- The impersonal conception of one's self is just the negation of material personality and is far from the positive existence of personal form
- The impersonal conception of the Supreme is so detrimental to the path of devotional service that it is very difficult to associate with the stubborn nondevotees, who always think in terms of material conceptions
- The impersonal conception recommends merging into the existence of the Supreme, and the voidist philosophy recommends making all material varieties void. Both these philosophies are known as Mayavada
- The impersonal feature is but one of the features of His personality. Ultimately, He is a person; He is not impersonal. And not only is He purusa, a person, but He is the lila-purusottama, the best of all persons
- The impersonal manifestation, either in this material world or in the spiritual world of the Supreme Lord, is a problem for meditation. Actually, one cannot perfectly conceive of the impersonal feature of the Absolute Truth
- The impersonal monist philosophy gives an indirect impetus to abominable mundane sex because it overly stresses the impersonality of the ultimate truth
- The impersonal or pantheistic view that everything is God is not a very intelligent proposal. The real position, as explained by the Lord Himself, is that although nothing can exist without Him, it is not a fact that everything is Him
- 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 cannot reciprocate. Krishna does not take anything from them, neither does He give them anything. The Impersonal, therefore, simply enjoys the troubles of speculation
- The impersonalist must know from this verse that the Lord is not impersonal, for He has His genitals, on which all the pleasurable objects of sex depend
- The impersonalist philosophers are in one sense like the enemies of the Lord because the out-and-out enemies of the Lord and the impersonalists are both allowed to enter only into the impersonal effulgence of the brahma-jyoti
- The impersonalist philosophers have given indirect impetus to the abominable mundane sex life because they have overstressed the impersonality of the ultimate truth
- The impersonalist philosophers of the Mayavada school accept only the Lord's impersonal activities and reject His personal feature
- The impersonalist puts more stress on the word arupam. But this arupam is not impersonal. It indicates the transcendental form of eternity, bliss and knowledge
- The impersonalist takes unnecessary trouble to meditate upon or worship something impersonal, and the path is very precarious. We are not advised to follow the impersonalist way of meditating on or worshiping the Lord
- The impersonalist undergoes a series of difficult programs on account of his impersonal meditation. But the devotee, due to the Lord's personal service, progresses very easily
- 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 impersonalists endeavor very strenuously to achieve the impersonal brahma-jyotir, but unfortunately, being bereft of a relationship with the Supreme Personality of Godhead, they come down again to the material world
- The impersonalists sacrifice their individuality so that the living spark can merge into the impersonal effulgence emanating from the transcendental body of the Lord
- The jnanis, or monistic philosophers, because of their impersonal conception of the Lord, cannot enter the Vaikuntha planets, but they also cannot stay eternally in the brahma-jyotir
- The Lord in His eternal personal form can be seen only by the pure devotees. The Lord is never impersonal, but He is the Supreme Absolute Personality of Godhead, possible to be visited by devotional service face to face
- The Lord is simply disturbed by them (impersonal speculation, monism (merging into the existence of the Supreme), speculative knowledge, mystic yoga and meditation)
- The material world is dark, and beyond the material world is light. In other words, after passing through the entire material atmosphere, one can come to the luminous spiritual sky, whose impersonal effulgence is known as Siddhaloka
- The Mayavadi impersonalist sannyasis cannot attain the paramahamsa stage. This is because of their impersonal conception of the Absolute Truth
- The Mayavadi philosophers are completely unable to conceive of a spiritual body. They say that the spirit is always impersonal, and whenever they see something personal, they take it for granted that it is material
- The Mayavadi says that because one is unable to fix his mind on the impersonal existence of the Absolute Truth, one can imagine any form he likes and fix his mind on that imaginary form; but such a process is not recommended here
- The Mayavadi theory is that the ultimate spirit is impersonal
- The Mayavadis say that the ultimate source of everything is impersonal, and in this way they deny the existence of God
- The Mayavadis, they cannot conceive how immeasurable, unlimited. Therefore as soon as they take it that God is unlimited, immeasurable, they take it for impersonal
- The Mayavadis, who hold the view that the Absolute is impersonal and formless, contend that a realized soul has no need to talk
- The Mayavadis, who hold the view that the Absolute is impersonal and formless, contend that a realized soul has no need to talk. But the Vaisnavas, devotees of Krsna, contend that when one reaches the stage of realization, he really begins to talk
- The original cause of everything is neither void nor impersonal but is the Supreme Person. Demons may say that this material creation is anisvara, without a controller or God, but such arguments ultimately cannot stand
- The original fact is in the Absolute Truth (material sex life is but a perverted reflection of the original fact), and thus the Absolute Truth cannot be impersonal. It is not possible to be impersonal and contain pure sex life
- The path of religion entails making progress on the path of spiritual advancement, ultimately reviving the eternal relation with Lord Visnu in His impersonal effulgence, His localized Paramatma feature, and ultimately His personal feature
- The Personality of Godhead is the original feature of the Lord, and His impersonal emanation is but the reflection of His transcendental body
- The personified Vedas condemn the impersonal conception as a gross misrepresentation
- The personified Vedas continued, "Your (the Lord's) enemies also concentrate upon You, thinking always of how to kill You, and yogis undertake great penances and austerities just to attain Your impersonal effulgence"
- The politician says that his Krsna is different from the Krsna depicted in Bhagavad-gita. Even though he accepts Krsna and Rama as the Supreme he thinks of Rama and Krsna as impersonal because he has no idea of service to Krsna
- The pradhana, the chief cause of all causes in the impersonal vision, is none other than the Supreme Lord, whom one can see face to face in the internal potency. He takes the material all-pervasive form by His inconceivable power
- The process of liberation is therefore easier through devotional service than by any other methods, for it is said that one is subjected to various kinds of tribulations if one is impersonally attached
- The purpose of King Pariksit's inquiry was to ascertain from Sukadeva Gosvami whether the Vedas ultimately describe the Absolute Truth as impersonal or as personal
- The reason is that they actually do not derive any ultimate transcendental happiness in the impersonal understanding and therefore must come down to the material platform and take to such mundane affairs
- The same concise form of the Bhagavatam concerned the pastimes of Lord Krsna and was never meant for impersonal indulgence
- The scholarly demons misguide the masses of people by directing them to surrender not to the Personality of Godhead but rather to the impersonal, unmanifested, eternal, unborn truth
- The scriptures have clearly indicated that the ecstasy of devotional service to the Supreme Lord is far superior to the bliss of impersonal liberation, brahmananda
- The self-effulgent material form of the Supreme Personality of Godhead is adored by nondevotees, His impersonal form is adored by those advanced in spiritual knowledge, and His feature as the localized Supersoul is appreciated by yogis
- The spirit soul is person as much as God is also person. Imperson means the covering. Try to understand. The covering is impersonal, not the living being. He is covered. He is not imperson. He is person
- The spiritual living being, less attracted by the impersonal form of spiritual emancipation, becomes more attracted by the material form and becomes hopeless of spiritual emancipation
- The Supreme Absolute Truth Personality of Godhead is never impersonal. All the Vedic scriptures glorify the transcendental performance of His various personal activities and pastimes
- 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 cause of all generation is not impersonal or without desire. The desires for all kinds of sense perception and sense organs exist in the Supreme, and thus they take place in the individual persons
- The Supreme Lord is not impersonal, as misconceived by less intelligent thinkers. Rather, He is the Supreme person, as confirmed in all authentic Vedic literatures. But His personality is different from what we can conceive
- The Supreme Lord Personality of Godhead is neither impersonal nor formless, but His body is nondifferent from Him, and therefore He is known as the embodiment of eternity, knowledge and bliss
- The Supreme Personality of Godhead Lord Krsna is the basis of the impersonal brahma-jyotir radiation, or the impersonal feature of the Lord. This is confirmed in the Bhagavad-gita
- The unconditioned living beings enjoy life in full freedom with the Lord, whereas the impersonalist jnanis and yogis enter into the impersonal glowing effulgence of the Vaikuntha planets
- The universal form of the Lord is the secondary imagination of the impersonal form of the Lord, but the primary form of the Lord is Syamasundara, with two hands, playing on His eternal flute
- 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 Vedas, the Upanisads, the Brahma-sutra and the Puranas all describe the activities of the spiritual potency of the Lord. If one cannot accept the personal activities of the Lord, he jokes foolishly and gives an impersonal description
- The whole Buddha philosophy, impersonal philosophy, is looking to that impersonal light. But that is not actual fact
- There are 8,400,000 species of life, and they have got forms. They are sons of God. So where is our experience that a son who has got a form, his father is impersonal, no form? Where you have got this experience?
- There are many impersonalists within our experience who renounced this world to merge into the impersonal existence, but being baffled there they come down again to the material world to find out engagement as altruist, philanthropist, communist, etc
- There is a certain group of devotees that has deviated from the path of pure devotion and fallen prey to pretension. These cheaters actually end up following the impersonalists' path of trying to merge with the Supreme Lord
- There is continually a manifestation of vidya and avidya. Vidya and avidya are very nicely described in Isopanisad. It is said there that sometimes, due to avidya, or a poor fund of knowledge, one accepts the Absolute Truth as ultimately impersonal
- There is no question of meditating on something void or impersonal. When one can meditate on the transcendental form of Lord Visnu even without practicing involved sitting postures, such meditation is called perfect samadhi
- There must be. God is accepted as the supreme father. In Christianity also it is accepted, the supreme father. In every religion He's accepted the supreme person, supreme father, supreme master. So how He can be accepted as imperson?
- They (demigods) execute the order of the Supreme Lord exactly according to His plan. The Supreme Personality of Godhead is in the background, and because His orders are carried out by others, it appears that He is impersonal
- They (so-called devotees) say that since the Absolute Truth is impersonal, one can imagine a personal form of the impersonal Absolute Truth for the time being, but as soon as one becomes liberated the worship stops
- They (the Mayavadi philosopher) want to make the spiritual world as zero or imperson due to less intelligence. But actually, real life, real pleasure, eternal pleasure is there in the spiritual world, not in this material world
- 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
- They are forgetful of Krsna. They do not know what is God, therefore they say that God is dead, there is no God, God is impersonal. So many theories they have got. Actually, they have no idea what is God
- They have dismissed God's existence in so many ways, primarily by declaring Him to be impersonal, that is, without sense perception
- They say that since the Absolute Truth is impersonal, one can imagine a personal form of the impersonal Absolute Truth for the time being, but as soon as one becomes liberated the worship stops. That is the theory put forward by the Mayavada philosophy
- This devotional service should be free from any extraneous motive and devoid of fruitive karma, impersonal jnana and all other selfish desires
- This means that the Absolute Truth is not without mind, intelligence and senses. In other words, He is not impersonal
- This second class of men believe the Supreme Brahman to be impersonal. They accept the cult of bhakti, in which hearing of krsna-katha is the first item, as a means and not the end. Above them are those who are pure devotees
- This whole material world is impersonal, but because we have taken a certain portion of it and make my body, it looks like person. And God is not like that. He is spiritual person. He has nothing to do with material
- Those who are atheistic, i.e., who do not believe in Visnu, or who recognize only the impersonal part of Krsna as the Supreme, cannot have the divine vision
- Those who are not purely sanctified may be attracted by different features of the Lord like the impersonal brahma-jyotir and localized Paramatma, but a pure devotee directly takes to the service of the Supreme Lord
- Those who want to see God by the agency of their imperfect senses, they say that God is impersonal. They're imperfect. That is a realization of the imperfect senses. Perfectly, the perfectly vision, perfect vision of the Supreme Lord is a person
- Those who want to see God or the Supreme Absolute Truth by the agency of their imperfect senses, they say that God is impersonal. They're imperfect. That is a realization of the imperfect senses. Perfectly, perfect vision of the Supreme Lord is a person
- Through the deductive way of understanding, one accepts the Supreme Absolute Person, the Personality of Godhead, as the cause of all causes, who is full with diverse energies and who is neither impersonal nor void
- Thus in the spiritual sky there are varieties of pastimes within the spiritual energy. Outside the Vaikuntha planets appears the impersonal reflection of light
- To distinguish his disciplic succession from the Mayavadi followers of Sankaracarya, Srila Madhvacarya named his party the Tattvavadis. Impersonal monists are always attacked by these Tattvavadis
- 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
- Topics concerning these qualities (the personal qualities of the Absolute Truth) are greater than topics of impersonal philosophical speculation
- Transcendental forms of the Supreme Personality of Godhead in His person are so great that the impersonal followers of the Upanisads cannot reach the platform of knowledge to understand them
U
- Unfortunately all the Swamis who came before me in this country stressed the impersonal aspect of God without sufficient knowledge of Personal aspect of God
- Unintelligent men, who do not know Me perfectly, think that I, the Supreme Personality of Godhead, Krsna, was impersonal before and have now assumed this personality. Due to their small knowledge, they do not know My higher nature
V
- Vasudeva is not formless, for it is stated in this verse that as soon as the Lord reveals Himself, the devotee offers his obeisances. Obeisances are offered to a person, not to anything impersonal
- Vigraha means form. Avyaktam vyaktim apannam manyante mam abuddhayah. People with less intelligence, they consider the Supreme Truth as impersonal, but He is a person, a transcendental person. This is confirmed in all Vedic literature
- Viraja-nadi and Brahmaloka are shelters for living entities disgusted with material life and inclined to impersonal existence by way of denying material variegatedness
- 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 accept atheist, one who does not believe in the Vedas. Therefore we have rejected the Buddha philosophy. They could not exist in India. But those who are preaching atheism through Vedas, impersonal, they are more dangerous
- We are experiencing, if we speak something impersonal, they think it is very learned speech, and when we speak of something personal they think it is old, old style. This is nonsense
- We are not going to be followers of zero-vadis or impersonal-vadis. We remain completely in the varieties, but these varieties are usable only for the satisfaction of Krsna. That is spiritual
- We are searching after whether there is God or there is no God. If there is God, what is the nature? What is the form? Whether He is person or imperson?
- We should not ever try to force anyone or reduce our Society to an impersonal business exchange, this will kill everything
- We should understand that the Supreme Personality of Godhead Visnu is not impersonal. He is a transcendental person, and the basic principle of the cosmic manifestation is His energy
- What is that impersonal karma? Karma is always personal
- Whatever Vedic mantras describe the Absolute Truth impersonally only prove in the end that the Absolute Truth is a person
- Whatever you see in yourself, that is there in God. So God cannot be impersonal, because we are all persons
- When the atheistic philosophers or the Mayavadis, being unable to understand the inconceivable energies of the Supreme Personality of Godhead, imagine an impersonal void, their imagination is only the counterpart of materialistic thinking
- When the cobweb is manufactured by the saliva of the spider, the spider does not become impersonal. Similarly, the creation and manifestation of the material or spiritual energy does not render the creator impersonal
- When the materialist becomes frustrated in his attempts to enjoy himself in the limited material world, he may seek impersonal liberation by merging either with the Causal Ocean or with the impersonal brahma-jyotir effulgence
- When we refer to the urge to speak, we refer to useless talking, such as that of the impersonal Mayavadi philosophers, or of persons engaged in fruitive activities
- When we speak of the Supreme as impersonal, we deny His spiritual potencies. Logically, if you accept half of the truth, you cannot understand the whole
- 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
- Wherever there is an impersonal description in the Vedas, the Vedas mean to establish that everything belonging to the Supreme Personality of Godhead is transcendental and free of mundane characteristics
