"impersonal feature"|"impersonal features"
This category has the following 3 subcategories, out of 3 total.
Pages in category "Impersonal Feature"
The following 42 pages are in this category, out of 42 total.
- Above the impersonal feature is the Paramatma, or the Supersoul, and above that is the Supreme Personality. Srimad-Bhagavatam gives information about the personal qualities of the Absolute Truth, qualities which are beyond the impersonal aspect
- Actually, the Karma-mimamsa philosophy stresses the impersonal feature of the Supreme Absolute Truth. Because Lord Caitanya did not like such impersonalism, He rejected it
- Although one may be spiritually advanced, if one is attached to the impersonal feature of the Absolute Truth one must still work very hard, as indicated by the words kleso 'dhikatarah, which mean "greater suffering"
- Although the impersonal feature of the Absolute is an expansion of the rays of the Supreme Personality of Godhead, He does not need to take care of the impersonalists who enter the brahma-jyotir
- An exemplary instance of incompatibility is the following statement by an impersonalist who was lamenting aloud, "I have been attached simply to the impersonal Brahman feature, and I have passed my days uselessly in practicing trance"
- For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied
- For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied - Krsna has condemned meditators in BG 12.5
- Generally it is understood that by merging into the existence of Brahman, the impersonal feature of the Absolute Truth, one becomes completely happy
- Generally, people are convinced of the impersonal feature of the Absolute Truth. Because they do not associate with devotees, they cannot understand that the Absolute Truth can be a person and have personal activities
- In order to mitigate this troublesome position (to meditate on impersonal feature), some of their acaryas, Sankaracarya, has said that "You imagine a form. There is no real form, but you imagine some form"
- In the Bhagavad-gita (BG 12.5) it is said that those who are attached to the impersonal feature of the Absolute are liable to many troubles in the pursuit of their desired goal
- In the Bhagavad-gita it is clearly stated that to meditate upon the impersonal feature of the Supreme is very difficult. It is practically no meditation or simply a waste of time because very seldom is the desired result obtained
- 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
- One who is attached to the impersonal feature of the Supreme Lord, the brahmajyoti, is not described as mahatma in the Bhagavad-gita. He is described in a different way in the next verse (BG 9.15). BG 1972 purports
- One who realizes this impersonal feature can enjoy the unchangeable brahmananda, described here as spiritual bliss
- One who understands the Personality of Godhead also knows the impersonal feature of the Supreme, which is Brahman. Therefore one who becomes a Vaisnava is already a brahmana
- Since monists worship the impersonal feature of Brahman, they are therefore called worshipers of Brahman
- Sripada Sankaracarya, who preached Mayavada philosophy and stressed the impersonal feature of the Absolute, also at last recommended that one must take shelter at the lotus feet of Lord Sri Krsna, for there is no hope of gain from debating
- Such sages are generally called mystic yogis, and in most cases they are inclined to appreciate the spiritual pleasure of the impersonal feature of the Absolute Truth
- Supreme Lord is understood in His impersonal feature by self-realized intelligence
- The group of transcendentalists who follow the path of the inconceivable, unmanifested, impersonal feature of the Supreme Lord are called jnana-yogis. BG 1972 purports
- 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 materialist does not believe in the existence of the spirit self, and empiric philosophers believe in the impersonal feature of the whole spirit without individuality of the living beings
- The mental speculators misunderstand Him as the Supreme Person, and they consider His impersonal features as inexplicable Brahman to be all
- The Personality of Godhead is not an imagination by the devotee for facility of worship, but is the Supreme Person in fact and figure. The impersonal feature of the Absolute Truth is but His radiation, as the sun rays are but radiations from the sun
- There are others who make Him (the Supreme Lord) subordinate to the impersonal feature, although the opposite is declared in the Gita. BG 1972 purports
- This impersonal feature, or Brahman manifestation, of the Supreme Lord is meant for persons who are essentially very advanced but still not able to understand the personal features or variegatedness of the spiritual world
- This indirect acceptance is described in the Bhagavad-gita as avidhi. Avidhi means “not bona fide.” Since demigod worship is not bona fide, the impersonalists stress concentration on the impersonal feature of the Absolute Truth
- Those who are attached to the impersonal or void features of meditation have to undergo a difficult process because we are not accustomed to concentrating our minds upon anything impersonal. Actually such concentration is not even possible
- To meditate upon the impersonal feature of the Supreme is very difficult. It is practically no meditation or simply a waste of time because very seldom is the desired result obtained