Monism
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"monism"
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Pages in category "Monism"
The following 27 pages are in this category, out of 27 total.
1
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- A living entity when he begins spiritual realization by identifying himself with the Supreme Lord. This state of self-realization is technically known as monism. The monist thinks himself one with the Supreme Lord
- A person desiring liberation for his forefathers or himself should give charity to a brahmana who adheres to impersonal monism (jnana-nistha). In the absence of such an advanced brahmana, charity may be given to a brahmana addicted to fruitive activities
- All these (subtle desires for impersonalism, monism, success and the four principles of religious activity; dharma, artha, kama and moksa) are like spots on clean cloth. Sri Caitanya Mahaprabhu also wanted to cleanse all these away
- Although I was worshiped by those on the path of monism and initiated into self-realization through the yoga system, I have nonetheless been forcibly turned into a maidservant by some cunning boy who is always joking with the gopis
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- I shall continually recite Vedanta philosophy before Caitanya Mahaprabhu so that He may remain fixed in His renunciation and thus enter upon the path of monism
- 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
- In order to overcome the effects of Buddhist philosophy and spread Vedanta philosophy, Sripada Sankaracarya had to make some compromise with the Buddhist philosophy, and as such he preached the philosophy of monism, for it was required at that time
- It appears from this verse (SB 3.15.43) that the four Kumaras were impersonalists or protagonists of the philosophy of monism, becoming one with the Lord. But as soon as they saw the Lord's features, their minds changed
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- 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
- 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
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- The actions of Sri Advaita Prabhu give tangible proof of inconceivable nondualism. One who therefore surrenders unto Sri Advaita Prabhu can easily follow the philosophy of inconceivable simultaneous dualism and monism
- The Lord is simply disturbed by them (impersonal speculation, monism (merging into the existence of the Supreme), speculative knowledge, mystic yoga and meditation)
- 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 philosophy of monism, explained very clearly, adjusts itself to the fact that the supreme source of all energy is the Supreme Personality, Krsna. This is described very clearly. It is also stated how the impersonal feature of Krsna can be understood
- The theories of pantheism and monism are respectively applicable to these two conceptions of the Supreme as gross and subtle, but both of them are rejected by the learned pure devotees of the Lord because they are aware of the factual position
- These four great & important verses (SB 2.9.33/34/35/36) are particularly taken out by the Mayavadi speculators, who construe a different purport to suit their impersonal view of monism. Here in SB 3.4.20 is the proper answer to unauthorized speculators
- This ahangrahopasana describes a living entity when he begins spiritual realization by identifying himself with the Supreme Lord. This state of self realization is technically known as monism
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- When the truth of simultaneous oneness and difference is understood, the imperfect concepts of monism and dualism cease to satisfy
- When this knowledge (that the energy of the Lord is simultaneously one with and different from the Lord) is factually understood, one sees the conceptions of monism and dualism to be imperfect