Lose (Other Books)

Expressions researched:
"lose" |"loses" |"losing"

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 4:

The only possibility then is to search for the hidden treasure on the eastern side by the process of devotional service in full Kṛṣṇa consciousness. Indeed, that process of devotional service is the perpetual hidden treasure, and when one attains to it, he becomes perpetually rich. One who is poor in devotional service to Kṛṣṇa is always in need of material gain. Sometimes he suffers the bites of poisonous creatures, and sometimes he is baffled; sometimes he follows the philosophy of monism and thereby loses his identity, and sometimes he is swallowed by a large serpent. It is only by abandoning all this and becoming fixed in Kṛṣṇa consciousness, devotional service to the Lord, that one can actually achieve the perfection of life.

Teachings of Lord Caitanya, Chapter 15:

"My Lord, O Supreme, simply by understanding You or seeing You, the pleasure which we derive is so great that the pleasure of brahmānanda becomes insignificant." In other words, the pleasure derived by understanding Kṛṣṇa as He is—as the all-attractive reservoir of all pleasures and the reservoir of all pleasure—giving tastes with all transcendental qualifications—attracts one to become His devotee. By virtue of such attraction, one can give up fruitive activities and all endeavors for liberation and can even abandon the intense desire to achieve success in yoga mystic power. The attraction of Kṛṣṇa is so intense that one can lose respect for all other means of self-realization and simply surrender unto the Supreme Personality of Godhead.

Teachings of Lord Caitanya, Chapter 20:

Foolish mental speculators think that after liberation one's identity is lost, but that is not so. Because the living entity is eternally part and parcel of God, when he is liberated, he revives his original, eternal, part-and-parcel identity. The realization of ahaṁ brahmāsmi ("I am not this body") does not mean that the living entity loses his identity. At the present moment a person may consider himself to be matter, but in his liberated state he will understand that he is not matter but spirit soul, part of the infinite. To become Kṛṣṇa conscious or spiritually conscious and to engage in the transcendental loving service of Kṛṣṇa are signs of the liberated stage.

Teachings of Lord Caitanya, Chapter 26:

A devotee has no particular interest in any of these types of liberation. He is satisfied simply by being engaged in the transcendental loving service of the Lord. A devotee is especially adverse to merging into the existence of the Lord and losing his individual identity. Indeed, a devotee considers oneness with the Lord to be hellish. He will, however, accept one of the four other kinds of liberation in consideration for being engaged in the service of the Lord. Out of the two possibilities of merging in transcendence—namely becoming one with the impersonal Brahman effulgence and becoming one with the Personality of Godhead—the latter is more abominable to the devotee. The devotee has no aspiration other than engaging in the transcendental loving service of the Lord.

Nectar of Devotion

Nectar of Devotion 26:

There is the following statement by one gopī, describing Kṛṣṇa's attractive feature during this age: "My dear friend, just see how all of a sudden in the sky of Kṛṣṇa there is a powerful rising sun and how this rising sun is minimizing the rays of our chastity moon. Our attraction for Kṛṣṇa is so intense that it is drying up the lotus flower of our discrimination, and we are losing our senses in deciding whether we shall continue as chaste women or be victimized by the beauty of Kṛṣṇa. My dear friend, I think that we have lost all hope of life!"

Nectar of Devotion 29:

When Uttarā was attacked by the brahmāstra of Aśvatthāmā, she became afraid of losing her child, Mahārāja Parīkṣit, who was still within the womb. She immediately surrendered to Kṛṣṇa and said, "My dear Lord, kindly save my child! I do not mind if I myself must be killed by the brahmāstra of Aśvatthāmā." This is an instance of humility caused by fear.

Nectar of Devotion 30:

One of the gopīs said, "May Kṛṣṇa's sweet flute be washed away by the waves of the Yamunā, and let it fall into the ocean! The sweet sound of that flute is so impudent that it makes us lose all composure before our superiors."

Nectar of Devotion 49:

There is another statement as follows: "Please look at this devotee of the Lord who is dancing just from remembering the lotus feet of Kṛṣṇa. Simply by observing his dance you will lose all interest in even the most beautiful women!" In this statement the whole is in neutrality, and the part is in ghastliness.

Nectar of Instruction

Nectar of Instruction 5, Purport:

We have seen many practical examples of this, especially in Europe and America. Many students who come to us from rich and respectable families quickly lose all interest in material enjoyment and become very eager to enter into spiritual life. Although they come from very wealthy families, many of them accept living conditions that are not very comfortable. Indeed, for Kṛṣṇa's sake they are prepared to accept any living condition as long as they can live in the temple and associate with the Vaiṣṇavas.

Nectar of Instruction 5, Purport:

When a person realizes himself to be an eternal servitor of Kṛṣṇa, he loses interest in everything but Kṛṣṇa's service. Always thinking of Kṛṣṇa, devising means by which to spread the holy name of Kṛṣṇa, he understands that his only business is in spreading the Kṛṣṇa consciousness movement all over the world. Such a person is to be recognized as an uttama-adhikārī, and his association should be immediately accepted according to the six processes (dadāti pratigṛhṇāti, etc.). Indeed, the advanced uttama-adhikārī Vaiṣṇava devotee should be accepted as a spiritual master. Everything one possesses should be offered to him, for it is enjoined that one should deliver whatever he has to the spiritual master. The brahmacārī in particular is supposed to beg alms from others and offer them to the spiritual master. However, one should not imitate the behavior of an advanced devotee or mahā-bhāgavata without being self-realized, for by such imitation one will eventually become degraded.

Nectar of Instruction 7, Purport:

When a person is relieved from unwanted things, he becomes fixed in executing his Kṛṣṇa activities. Indeed, he becomes attached to such activities and experiences ecstasy in executing devotional service. This is called bhāva, the preliminary awakening of dormant love of Godhead. Thus the conditioned soul becomes free from material existence and loses interest in the bodily conception of life, including material opulence, material knowledge and material attraction of all variety. At such a time one can understand who the Supreme Personality of Godhead is and what His maya is.

Easy Journey to Other Planets

Easy Journey to Other Planets 2:

The material atmosphere is robbing us of our eternality. The Śrīmad-Bhāgavatam says, "Our duration of life is being diminished by the sun, beginning from its rising until the time it sets." Daily we are losing the duration of our lives. If the sun rises at 5:30 in the morning, at 5:30 in the evening twelve hours have been taken away from the duration of our lives. We will never get this time back. If we ask any scientist, "I will give you twelve million dollars—please give me back these twelve hours," he will reply, "No, it is not possible." The scientist cannot do it. Therefore the Bhāgavatam says that from sunrise to sunset the duration of our lives is being diminished.

Krsna, The Supreme Personality of Godhead

Krsna Book 4:

The demons accelerated the process and invited their deaths as soon as possible. The result of persecuting saintly persons is not only untimely death. The act is so offensive that the perpetrator also gradually loses his beauty, his fame and his religious principles, and thus his promotion to higher planets is checked. Driven by various kinds of mental concoctions, the demons diminish all kinds of auspiciousness. An offense at the lotus feet of the devotees and brāhmaṇas is a greater offense than that committed at the lotus feet of the Supreme Personality of Godhead. A civilization that commits such sinful activities generally loses all faith in the Supreme Lord, and such a godless civilization becomes the source of all calamities in human society.

Krsna Book 23:

It should be noted in this connection that when Kṛṣṇa entered into the wives' hearts and when they embraced Him and felt the transcendental bliss of being merged with Him, the Supreme Lord Kṛṣṇa did not lose His identity, nor did the individual wives lose theirs. The individuality of both the Lord and the wives remained, yet they felt oneness in existence. When a lover submits to his lover without any pinch of personal consideration, that is called oneness. Lord Caitanya has taught us this feeling of oneness in His Śikṣāṣṭaka: Kṛṣṇa may act freely, doing whatever He likes, but the devotee should always be in oneness or in agreement with His desires. That oneness was exhibited by the wives of the brāhmaṇas in their love for Kṛṣṇa.

Krsna Book 29:

Śrīla Rūpa Gosvāmī has written a very nice verse wherein one gopī advises another, "My dear friend, if you desire to enjoy the company of material society, friendship and love, then please do not go to see this smiling boy Govinda, who is standing on the bank of the Yamunā and playing His flute, His lips brightened by the beams of the full moonlight." Śrīla Rūpa Gosvāmī indirectly instructs that one who has been captivated by the beautiful smiling face of Kṛṣṇa has lost all attraction for material enjoyments. This is the test of advancement in Kṛṣṇa consciousness: a person advancing in Kṛṣṇa consciousness must lose interest in material activities and personal sense gratification.

Krsna Book 32:

If I can very easily be approached by them, they might think, "Kṛṣṇa is so easily available." So sometimes I do not respond. If a person has no money but after some time accumulates some wealth and then loses it, he will think of the lost property twenty-four hours a day. Similarly, in order to increase the love of My devotees, sometimes I appear to be lost to them, and instead of forgetting Me, they feel their loving sentiments for Me increase. My dear friends, do not think for a moment that I have been dealing with you as I do with ordinary devotees.

Krsna Book 33:

Śukadeva Gosvāmī uses two specific words, bhaktim and parām. Bhaktiṁ parām means execution of devotional service above the neophyte stage. Those who are simply attracted to temple worship but do not know the philosophy of bhakti are in the neophyte stage. That sort of bhakti is not the perfectional stage. The perfectional stage of bhakti, or devotional service, is completely free from material contamination. The most dangerous aspect of contamination is lust, or sex life. Bhaktiṁ parām devotional service is so potent that the more one advances in this line, the more he loses his attraction for material life. One who is actually deriving benefit from hearing the rāsa-līlā dance surely achieves the transcendental position. He surely loses all traces of lust in his heart.

Krsna Book 47:

Specifically, a person attached to the wives of others is interested in them as long as there is a need of sense gratification, just as bumblebees have interest in flowers as long as they want to take the honey out of them. It is psychologically very natural that a prostitute does not care for her paramour as soon as he loses his money. Similarly, when the citizens find that a government is incapable of giving them full protection, they leave the country. A student, after finishing his education, gives up his relationship with the teacher and the school. A priest, after taking his reward from the worshiper, gives him up. When the fruit season is over, birds are no longer interested in the tree. Just after eating in the house of a host, the guest gives up his relationship with him. After a forest fire, when there is a scarcity of green grass, deer and other animals give up the forest. And so a man, after enjoying his girlfriend, gives up his connection with her.” In this way, all the gopīs indirectly accused Kṛṣṇa by citing many examples.

Krsna Book 53:

Jarāsandha, who had many times experienced defeat by Kṛṣṇa, roared, "How is this? Kṛṣṇa is taking Rukmiṇī away from us without opposition! What is the use of our being chivalrous fighters with arrows? My dear princes, just look! We are losing our reputation. He is just like a jackal taking booty from a lion."

Krsna Book 54:

When the enemy, headed by Jarāsandha, found that they were gradually being defeated by the soldiers of Kṛṣṇa, they thought it unwise to risk losing their armies in the battle for the sake of Śiśupāla. Śiśupāla himself should have fought to rescue Rukmiṇī from the hands of Kṛṣṇa, but when the soldiers saw that Śiśupāla was not competent to fight with Kṛṣṇa, they decided not to lose their armies unnecessarily; therefore they ceased fighting and dispersed.

Krsna Book 60:

Rukmiṇī was conscious that her husband was not an ordinary human being. He was the Supreme Personality of Godhead, the master of the three worlds. By the way He was speaking, she was afraid of being separated from the Lord, for she had never heard such harsh words from Kṛṣṇa before. Thus she became perplexed with fear of separation, and her heart began to palpitate. Without replying to a word of Kṛṣṇa's statement, she simply cried in great anxiety, as if drowning in an ocean of grief. She silently scratched the floor with her toenails, which reflected reddish light on the floor. The tears from her eyes mixed with the black cosmetic ointment from her eyelids and dropped down, washing the kuṅkuma and saffron from her breasts. Choked up on account of great anxiety, unable to speak even a word, she kept her head downward and remained standing just like a stick. Due to extremely painful fear and lamentation, she lost all her powers of reason and became weak, her body losing so much weight that the bangles on her wrists became slack. The cāmara with which she was serving Kṛṣṇa immediately fell from her hand. Her brain and memory became puzzled, and she lost consciousness. The nicely combed hair on her head scattered here and there, and she fell down straight, like a banana tree cut down by a whirlwind.

Krsna Book 61:

Śrī Balarāma's losing the game was an opportunity for the King of Kaliṅga to criticize Kṛṣṇa and Balarāma. Thus the King of Kaliṅga was talking jokingly while purposefully showing his teeth to Balarāma. Because Balarāma was the loser in the game, He was a little intolerant of the sarcastic joking words and became somewhat agitated. Rukmī again challenged Balarāma and made a bet of a hundred thousand gold coins, but fortunately this time Balarāma won. Nonetheless, out of cunningness Rukmī claimed that Balarāma was the loser and that he himself had won. Because of this lie, Balarāmajī became most angry with Rukmī. His agitation was so sudden and great that it appeared like a tidal wave in the ocean on a full-moon day. Balarāma's eyes are naturally reddish, and when He became agitated and angry His eyes became more reddish. This time He challenged and made a bet of a hundred million coins.

Krsna Book 87:

The Māyāvādī philosophers consider ānanda-maya to be the state of being merged in the Supreme. To them, ānanda-maya means that the Supersoul and the individual soul become one. But the real fact is that oneness does not mean merging into the Supreme and losing one's own individual existence. Merging into the spiritual existence is the living entity's realization of qualitative oneness with the Supreme Lord in His aspects of eternity and knowledge. But the actual ānanda-maya (blissful) stage is attained when one is engaged in devotional service. That is confirmed in the Bhagavad-gītā: mad-bhaktiṁ labhate parām (BG 18.54).

Krsna Book 87:

It is stated in several places that the living entities are like sparks of the fire and the Supreme Personality of Godhead is like the fire itself. If the sparks somehow or other fall out of the fire, they lose their natural illumination; thus it is ascertained that the living entities come into this material world exactly as sparks fall from a great fire. The living entity wants to imitate Kṛṣṇa and tries to lord it over material nature in order to enjoy sense gratification; thus he forgets his original position, and his illuminating power, his spiritual identity, is extinguished. However, if a living entity takes to Kṛṣṇa consciousness, he is reinstated in his original position. To preach this process of devotional service, sages and saints like Nārada and the Kumāras travel all over the universe educating people and increasing their disciples.

Krsna Book 87:

The living entities are of two kinds: one class is called nitya-mukta, ever liberated, and the other is called nitya-baddha, ever conditioned. The nitya-mukta living entities are in the spiritual kingdom, and the nitya-baddhas are in the material world. In the spiritual world both the living entities and the Lord are manifest in their original status, like live sparks in a blazing fire. But in the material world, although the Lord is all-pervasive in His impersonal feature, the living entities have forgotten their Kṛṣṇa consciousness to a greater or lesser degree, just as sparks sometimes fall from a blazing fire and lose their original brilliant condition. The sparks fall into different conditions and retain more or less of their original brilliance. Some sparks fall onto dry grass and thus ignite another big fire. This is a reference to the pure devotees who take compassion on the poor and innocent living entities. The pure devotee ignites Kṛṣṇa consciousness in the hearts of the conditioned souls, and thus the blazing fire of the spiritual world becomes manifest even within this material world. Some sparks fall onto water; they immediately lose their original brilliance and become extinct. They are comparable to the living entities who take their birth in the midst of gross materialists, in which case their original Kṛṣṇa consciousness becomes extinct. Some sparks fall to the ground and remain midway between the blazing and extinct conditions. Thus some living entities are without Kṛṣṇa consciousness, some are between having and not having Kṛṣṇa consciousness, and some are actually situated in Kṛṣṇa consciousness.

Krsna Book 88:

Sometimes the purpose is that in distress a devotee's feelings of attachment to Kṛṣṇa are magnified. For example, when Kṛṣṇa, before leaving the capital of the Pāṇḍavas for His home, asked Kuntīdevī for permission to leave, she said, "My dear Kṛṣṇa, in our distress You were always present with us. Now, because we have been elevated to a royal position, You are leaving us. I would therefore prefer to live in distress than to lose You." When a devotee is put into a situation of distress, his devotional activities are accelerated. Therefore, to show special favor to a devotee, the Lord sometimes puts him into distress. Besides that, it is stated that the sweetness of happiness is sweeter to those who have tasted bitterness.

Krsna Book 89:

This is another instance of how a person takes shelter of the demigods. This is explained in the Bhagavad-gītā: kāmais tais tair hṛta-jñānāḥ prapadyante ’nya-devatāḥ (BG 7.20). "A person who loses his intelligence because of greed and lust forgets the Supreme Personality of Godhead and takes shelter of the demigods." Of course, Arjuna was not an ordinary living entity, but because of his friendly dealings with Kṛṣṇa he thought that Kṛṣṇa was unable to give protection to the brāhmaṇa and that he would do better to remember Lord Śiva. Later it was proved that Arjuna's taking shelter of Lord Śiva instead of Kṛṣṇa was not at all successful.

Krsna Book 90:

Another question may also be raised: The Lord is known as brahmaṇya-deva, the worshipable Deity of the brāhmaṇas, so why was He inclined to put a brāhmaṇa into such a terrible condition of lamentation over one son after another until the tenth son was taken away? The answer is that Lord Mahā-Viṣṇu was so eager to see Kṛṣṇa that He did not hesitate even to give trouble to a brāhmaṇa. Although giving trouble to a brāhmaṇa is a forbidden act, Lord Viṣṇu was prepared to do anything in order to see Kṛṣṇa—He was so eager to see Him. After losing each of his sons, the brāhmaṇa would come to the gate of the palace and accuse the King of not being able to give the brāhmaṇas protection and of thus being unfit to sit on the royal throne. It was Mahā-Viṣṇu's plan that the brāhmaṇa would accuse the kṣatriyas and Kṛṣṇa, and Kṛṣṇa would be obliged to come see Him to take back the brāhmaṇa's sons.

Renunciation Through Wisdom

Renunciation Through Wisdom 1.7:

Completely identifying with the body, such materialists are like animals, simply eating, sleeping, mating, and defending. They are so captivated by these four animalistic propensities that they lose the power to discriminate between sinful and pious activities. They tirelessly endeavor for a little sense gratification, but all their efforts end in futility. Many modern scientists have taken up the role of priests facilitating such gross activities, which are unbeneficial and fatal. These scientists have made available a variety of products meant simply to titillate the senses, thus creating a deadly competitive mood among the materialists, which has in turn caused an obnoxious atmosphere in society. People think they become free and independent through such sensual activities, but factually they become more tightly bound up in chains.

Renunciation Through Wisdom 1.7:

Those who lose sight of the center and become attracted to the externals are shallow and misguided. These misguided persons are in a sense blind; hence the world cannot expect them to give any guidance toward enlightenment. However much these blind people may pretend to guide and benefit other blind people, factually they are fully controlled by the will of providence. We should make the effort to understand that the cause and source of everything is Lord Viṣṇu, the Absolute Truth, and that the fullest manifestation of this Absolute Truth is Lord Kṛṣṇa, the source of even Lord Viṣṇu. As Lord Kṛṣṇa says in the Bhagavad-gītā (7.7), "O conqueror of wealth, (Arjuna), there is no truth superior to Me."

Renunciation Through Wisdom 1.9:

When the Vedic phrase sarvaṁ khalv idaṁ brahma is interpreted in this way, it is acceptable. In other words, when one invokes the spiritual or transcendental or absolute in everything, then matter loses its mundaneness, and then only can one realize the perfect meaning of the phrase sarvaṁ khalv idaṁ brahma. The Vaiṣṇavas say that anything connected with the Lord in devotional service is transcendental. In other words, it is nondifferent from the Supreme Lord Himself, Mādhava. Just as iron in long and constant touch with fire loses the characteristics of iron and becomes fiery, so everything offered in sacrifice to the Absolute, or the Transcendence, becomes absolute, or transcendental.

Renunciation Through Wisdom 1.9:

The spirit soul unfortunately misuses this God-given minute free will and falls into the dark well of nescience and illusion. Once the spirit soul takes shelter of māyā, the illusory material energy, he develops the material qualities of goodness, passion, and ignorance. The spirit soul loses his original characteristics and develops a new nature, which is controlled by the three modes of material nature, and this continues until such time as he transcends them. His actions are prompted accordingly. If it happened in any other way, then material variegatedness would not be visible in this phenomenal world.

Renunciation Through Wisdom 2.6:

In Bhagavad-gītā (8.14), the two words ananya-cetāḥ ("without deviation") and nitya-yukta ("regularly") are very significant. One cannot become undeviating in devotional practice without being fixed in undeviating faith. When a person regularly serves the Supreme Lord with this faith, he automatically loses all desires for fruitive activity, speculative knowledge, worship of the demigods, and ritualistic pious activities, and he becomes undeviating in his devotional service. The word satatam ("always") must be understood to imply that devotional service is independent of time, place, circumstance, adversity, and so on. Everyone, regardless of race, caste, sex, or other material designation, can give up mental speculation, fruitive actions, and yoga practice and take complete shelter of Lord Kṛṣṇa's lotus feet without deviation. The word nitya means "daily," "regularly," or "constantly."

Renunciation Through Wisdom 2.13:

In attempting to prove that the Absolute Truth cannot be the Supreme Personality of Godhead with unlimited energies, they argue that this would mean immutable Brahman is actually mutable. Thus their logic loses all cohesion and they become a laughingstock. In trying to refute the established theory of pariṇāma-vāda, or the "transformation of energy," they accuse Śrīla Vyāsadeva of being mistaken when he says that the material universe and the living entities are all transformations of the Lord's energy and are therefore real, not false. Thus in their philosophical discussions the monists reject the main purport and essence of all Vedic scriptures and their corollaries and hang on to nonessential injunctions, such as tat tvam asi, "You are that." They like to deliberate on these subpoints, but when confronted with the arguments of a learned Vaiṣṇava, they turn and run from the battlefront.

Renunciation Through Wisdom 2.13:

The impersonalists are obsessed with the idea that the Supreme Being is impersonal and that the final goal is to merge into that Brahman existence. Naturally the Lord does not object. If a patient wants to end his disease by ending his life, then who will suffer but him? The more intelligent person will surely want to cure his disease without ending his life, and to that end he will strive to regain his original health. Similarly, the soul infected with the material disease should want to return to his pure, original state without annihilating his individual identity. Lord Kṛṣṇa saves such persons from the jaws of the demoniac conception of trying to become one with God. It is suicidal for the spirit soul to attempt to lose his inherent individuality. The happiness the impersonalist experiences by disentangling himself from the knots of material existence is automatically available to the Lord's devotee as a by-product of devotional service.

Renunciation Through Wisdom 3.2:

Once the jīva manifests his original transcendental nature, he is easily liberated from material conditioning, yet even in such an elevated state he does not lose his individual identity as a spirit soul. In fact, in that pure state he engages in the eternal service of the Supreme Lord and relishes the immortal nectar of sublime bliss.

Renunciation Through Wisdom 4.3:

The Māyāvādīs try to imitate Śrīpād Śaṅkarācārya. Pretending to be orthodox, they reject the truth that the jīva is part and parcel of Parabrahman, the Supreme Lord. They also deny the fact that it is only the part and parcel aspect of Parabrahman (the jīva) and not Parabrahman Himself who falls under the spell of māyā. And worst of all, they deny that Parabrahman is none other than the Supreme Personality of Godhead. According to their lop-sided argument, when the jīva attains mukti (liberation) he merges into the impersonal Brahman and loses his individual identity. By this logic, when the Supreme Lord, the Parabrahman, incarnates in this material world or appears in the Deity form, He becomes an ordinary jīva. Thus the foolish Māyāvādīs draw a distinction between the Lord and His form, and in this way they commit great offences against Him.

Renunciation Through Wisdom 4.4:

The goddess of learning, Sarasvatī, inspired Dr. Radhakrishnan to say "Man cannot become God." We would like to clarify this statement by saying "Even after becoming liberated, a man cannot become God." A liberated person can become a pure devotee of God, but he cannot become God or merge into God and lose his identity. There are innumerable instances in which a liberated soul, failing to become God, also refused to become God's devotee. The only option then open to him is aptly described in the Śrīmad-Bhāgavatam (10.2.32):

ye 'nye 'ravindākṣa vimukta-māninas

tvayy asta-bhāvād aviśuddha-buddhayaḥ

āruhya kṛcchreṇa paraṁ padaṁ tataḥ

patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ

O lotus-eyed Lord, although nondevotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. They fall down from their position of imagined superiority because they have no regard for Your lotus feet.

Renunciation Through Wisdom 4.4:

Lord Kṛṣṇa came personally to teach that the highest Absolute Truth is not an impotent material concept. He is the full manifestation of absolute spiritual potencies. Those who cannot grasp this profound truth are fools spinning out endless speculations. That person who, although one, desires to expand and thus becomes many—can such a person be a human being or a formless impersonal entity? When this person decides to expand Himself manyfold, is He doing so in order to destroy Himself? If the Lord were to lose His own identity by expanding Himself into many, that would mean destruction of Himself. Has the Supreme Lord committed such a foolish blunder? Or has the blunder been committed by those who misinterpret the Vedic statements and say that God expanded Himself into many entities and lost His identity? The Supreme Lord can do as He pleases: He can expand Himself as countless incarnations or as multifarious separated energies. And even after expanding Himself in this way, He remains complete and fully Himself, as He is. If this were not so, then how could He be the complete Absolute Whole?

Renunciation Through Wisdom 4.5:

These words vaguely describe the philosophy of "simultaneously one and different"; therefore we acknowledge it. Jesus, the son of God, is a jīva, a separated part of the Supreme Godhead. But the jīva is also spiritual, and hence Jesus is qualitatively the same as the Supreme Lord. But the son can never be equal to the Father in all respects; that is to say, the jīva is never on the same platform as the Supreme Lord. Also, all the jīvas are separate individuals. And just as each jīva is a unique personality, so God is also a unique personality, but the difference is that He is absolute. By describing the Lord as impersonal and formless, one loses sight of His perfect wholeness.

Renunciation Through Wisdom 5.1:

The first limb of surrender is to accept that which helps us invoke the Lord's mercy. This means to completely depend on the Lord's will. Such surrender is free from any conditions. It is untinged by the desire for sense pleasure, liberation, or mystic perfections. The devotee, unlike others, is never in anxiety. His only concern is to execute the will of the Lord. In this connection, Śrīla Vyāsadeva says,

If a surrendered soul tries to arrange for food and shelter but does not succeed, or if, once having these things, he loses them, then despite such reverses he remains unperturbed and simply remembers the Supreme Lord, Hari.

Light of the Bhagavata

Light of the Bhagavata 29, Purport:

There are two kinds of living entities, namely the conditioned and the pure. It is for the conditioned living entities that the material nature is created, and the conditioned souls are put into it to become pure, unconditioned souls. Those who become unconditioned by devotional service enter into the eternal kingdom of God, and those who lose the chance rot in dormant material conditions, sometimes manifested and sometimes unmanifested. Lord Śrī Kṛṣṇa descends to reclaim the conditioned souls.

Sri Isopanisad

Sri Isopanisad Invocation:

All facilities are given to the small complete units (namely the living beings) to enable them to realize the Complete Whole. All forms of incompleteness are experienced due to incomplete knowledge of the Complete Whole. The human form of life is a complete manifestation of the consciousness of the living being, and it is obtained after evolving through 8,400,000 species of life in the cycle of birth and death. If in this human life of full consciousness the living entity does not realize his completeness in relation to the Complete Whole, he loses the chance to realize his completeness and is again put into the evolutionary cycle by the law of material nature.

Sri Isopanisad 4, Purport:

Thus the different energies of the Lord are present everywhere. Although the Lord and His energies are nondifferent, one should not mistake these energies for the Supreme Truth. Nor should one wrongly consider that the Supreme Lord is distributed everywhere impersonally or that He loses His personal existence. Men are accustomed to reaching conclusions according to their capacity for understanding, but the Supreme Lord is not subject to our limited capacity for understanding. It is for this reason that the Upaniṣads warn us that no one can approach the Lord by his own limited potency.

Sri Isopanisad 17, Purport:

The temporary material body is certainly a foreign dress. The Bhagavad-gītā (2.20) clearly says that after the destruction of the material body the living entity is not annihilated, nor does he lose his identity. 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. No living entity is originally formless, as is wrongly thought by those with a poor fund of knowledge. This mantra verifies the fact that the living entity exists after the annihilation of the material body.

Sri Isopanisad 18, Purport:

In the Bhagavad-gītā (6.41-42) we are assured by the Lord that the yoga-bhraṣṭas, or souls fallen from the path of self-realization, are given a chance to rectify themselves by taking birth either in the families of good brāhmaṇas or in the families of rich merchants. Such births afford higher chances for self-realization. If these chances are misused due to illusion, one loses the good opportunity of human life afforded by the almighty Lord.

Mukunda-mala-stotra (mantras 1 to 6 only)

Mukunda-mala-stotra mantra 4, Purport:

The spiritual master in the authoritative line of disciplic succession is the "son of God," or in other words the Lord's bona fide representative. The proof that he is bona fide is his invincible faith in God, which protects him from the calamity of impersonalism. An impersonalist cannot be a bona fide spiritual master, for such a spiritual master's only purpose in life must be to render service to the Lord. He preaches the message of Godhead as the Lord's appointed agent and has nothing to do with sense gratification or the mundane wrangling of the impersonalists. No one can render devotional service to an impersonal entity because such service implies a reciprocal personal relationship between the servant and the master. In the impersonal school the so-called devotee is supposed to merge with the Lord and lose his separate existence.