Monism
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"monism"
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Pages in category "Monism"
The following 43 pages are in this category, out of 43 total.
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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
- A person who accepts the theory of monism - being always engaged in empiric philosophical discussions about spiritual life - becomes joyful and is relieved from all material lamentation and hankering. At that stage, one is equipoised
- All five of these philosophies (of monism) completely reject the predominance of the Supreme Personality of Godhead and strive to establish their own philosophical theories
- 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
- Although Mayavadis profess monism, they differentiate between the holy name of the Supreme Lord and the Lord Himself. For this offense of namaparadha they gradually glide down from their exalted position of brahma-jnana, as confirmed in SB 10.2.32
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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
- If one accepts the existence of God, one certainly cannot establish the theory of monism. For this reason Sankaracarya refuted all kinds of Vedic literature that establishes the supremacy of the Personality of Godhead
- 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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- Mayavadi sannyasis accept the meanings expressed in the explanations of the Vedanta-sutra by Sankaracarya, which are based on monism. Thus they explain the Vedanta-sutra, the Upanisads and all such Vedic literatures in their own impersonal way
- Mayavadis do not discuss these philosophies (of the Vaisnava acaryas), for they are firmly convinced of their own philosophy of kevaladvaita, exclusive monism
- Monism is based on pure knowledge as described and confirmed in Bhagavad-gita (BG 7.17): priyo hi jnanino 'tyartham aham sa ca mama priyah
- Monist philosophers do not accept the philosophies of the Vaisnava acaryas, which are known as suddhadvaita (purified monism), suddha-dvaita (purified dualism), visistadvaita (specific monism), dvaitadvaita (monism and dualism) and acintya-bhedabheda
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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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- Prakasananda admitted that Sripada Sankaracarya, being very eager to establish his philosophy of monism, took shelter of the Vedanta philosophy and tried to explain it in his own way
- Prakasananda Sarasvati said, "Sankaracarya was very eager to establish the philosophy of monism. Therefore he explained the Vedanta-sutra, or Vedanta philosophy, in a different way to support monistic philosophy"
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- Sometimes a rascal, following the philosophy of monism, or oneness, very irresponsibly takes advantage of this rasa-lila to imitate the behavior of Krsna with the gopis, entice many innocent women and mislead them in the name of spiritual realization
- Sri Caitanya Mahaprabhu immediately stated that a living being, however exalted he may be, should never be compared to the Supreme Personality of Godhead. All of Sri Caitanya Mahaprabhu’s preaching protests the monistic philosophy of the Mayavada school
- Srila Advaita Acarya was given the title of acarya because He spread the bhakti cult, not the philosophy of monism
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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 Mayavadi philosophers, try to equate the minute living entities with the supreme living entity. Because they recognize no distinctions between them, their philosophy is called Advaita-vada, or monism. Factually, however, there is a distinction
- The philosophy of monism is an adjustment of the Buddhist philosophy of voidism. In a mock fight with Sri Advaita Acarya, Sri Nityananda Prabhu was refuting this type of monistic philosophy
- 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
- The theory of monism is very difficult to apply in this case (BG 2.24), because the individual soul is never expected to become one homogeneously. BG 1972 purports
- 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
- Those who engage in the transcendental service of the lotus feet of Krsna, being relieved of all material enjoyment, have no attraction to topics of impersonal monism
- Through sayujya-mukti, which is generally demanded by asuras, one merges into the existence of the Lord, but although one sometimes thus achieves the goal of the theory of monism, one falls down again to struggle in material existence
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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