Philosophical Concepts

Meanings of different names of Lord Vasudeva – One One who lives everywhere in full consciousness and in full possession of His complete energy. Krishna – All All attractive, one of the names of 24 forms of Lord situated as localized personality of Godhead Asamaurrdhva – No No one is equal to or greater than Him. Animisa – Who Who does not close His eyelids (name for f or Vishnu). Vishnu). Madhava – Whose Whose beauty is sweeter than Madhu (honey), .one of the names of 24 forms of Lord situated as localized personality of Godhead]

Mā, mother Lakṣmī, the mother of all opulences, is always with the Supreme Personality of Godhead, and if a devotee is in touch with the Supreme Personality of Godhead, all the opulences of the Lord are ready to help him. Mukunda – One One who gives liberation Mukti-pada – the the personality of godhead who can bestow upon us mukti. Janardana – Lord Lord of the general masses, one of the names of 24 forms of Lord situated as localized personality of Godhead Hari: One who vanquishes everything inauspicious and takes away the mind of pure devotee by awarding pure transcendental love. Gadagrajah-deliverer from all evils. Yajna-Pati Vibhu – One – One who can‘t be covered Trikapala-Whose name can sanctify the 3 worlds Sarangadhanava-One who relieves the distresses of His devotees Yajna-purusa: enjoyer of all sacrifices

Śipiviṣa - the Lord, who is situated in the sacrificial fire He who holds the planet earth (This refers ref ers to pastimes of Varaha Varaha Deva) Dharādhara — He Acyuta: One who never fails in His prime duty, to give protection to His devotees. Muradvisa, Muraripu - enemy of a demon named Mura Urukrama: Lord Vamanadeva, who performed the wonderful act of occupying the three worlds with three footsteps

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Trivikrama - the incarnation who performed three heroic deeds (Lord ( Lord Vaman) Vaman)

tri -nayana — maintainer and seer of the three worlds; tri -loka loka--manohara manohara--anubh āva va— — Who is perceived as the most beautiful within the three worlds; Giridhari Madhusudana Radhika Ramana Agha-nisudana Nanda-tanuja Tridhama Visvesvara

1) Achala God without any change or – the immovable one – 2) Achyuta Infallible Lord – 3) Adbhutah Wonderful God – 4) Adidev The Lord of the Lords – The – One 5) Aditya Son of Aditi 6) Ajanma Who Is Limitless and Endless – 7) Ajaya The Conqueror of Life and Death – Akshara Indestructible Lord 9) Amrit – Heavenly nectar or elixir 10) Anandsagar – Compassionate Lord 11) Ananta – The Endless Lord – 12) Anantajit Ever Victorious Lord – 13) Anaya One Who Has No Leader 14) Aniruddha One Who Cannot Be – Obstructed – 15) Aparajeet The Lord Who Cannot Be Defeated – 16) Avyukta One Who Is As Clear As Crystal – 17) Balgopal The Child Krishna, the All Attractive – – 18) Chaturbhuj Four – Armed Lord 19) Danavendra Granter of Boons 20) Dayalu of Compassion 21) Dayanidhi The Compassionate – Repository – Lord – 22) Devadidev The God of the Gods – 23) Devakinandan Son of Mother Devaki – – 24) Devesh Lord of the Lords 25) Dharmadhyaksha The Lord OF Dharma 26) Dravin The one who has no – Enemies 27) Dwarkapati Lord of Dwarka – – 28) Gopal One Who Plays With the Cowherds, the Gopas – 29) Gopalpriya Lover of Cowherds – 30) Govinda One Who Pleases the















34) Hrishikesh – The Lord of All Senses 35) Jagadguru – Preceptor of the Universe – 36) Jagadisha Protector of All – 37) Jagannath Lord of the Universe – 38) Janardhana One Who Bestows – Boons on One And All 39) Jayantah Conqueror of All Enemies – 40) Jyotiraaditya The Resplendence – of the Sun 41) Kamalnath The Lord of Goddess Lakshmi – 42) Kamalnayan The Lord with Lotus Shaped Eyes – 43) Kamsantak Slayer of Kamsa 44) Kanjalochana The Lotus –Eyed God – – 45) Keshava One Who Has Long, Black Matted Locks – –Complexioned 46) Krishna Dark Lord – 47) Lakshmikantam The Lord of – Goddess Lakshmi 48) Lokadhyaksha Lord of All the Three Lokas (Worlds) – 49) Madan The Lord of Love 50) Madhava Filled God 51) Madhusudan of Demon – Knowledge – Slayer Madhu – 52) Mahendra Lord of Indra – 53) Manmohan All Pleasing Lord – 54) Manohar Beautiful Lord – 55) Mayur The Lord Who Has a Peacock Feathered –Crest – 56) Mohan All Attractive God 57) Murali The Flute Playing Lord – 58) Murlidhar One Who Holds the – Flute – 59) Murlimanohar The Flute Playing God – Son – The 60) Nandakumara of Nanda 61) Nandgopala Son Of Nand – 62) Narayana The Refuge Of Everyone – 63) Navaneethachora makan (butter) chor 64) Niranjana The Unblemished Lord – 65) Nirguna – Without Any Properties 66) Padmahasta – One Who Has Hands Like Lotus – 67) Padmanabha The Lord Who Has A Lotus Shaped Navel – 68) Parabrahmana The Supreme – Absolute Truth 69) Paramatma Lord Of All Beings 70) Parampurush Supreme – – Personality 71) Parthasarthi Charioteer of Partha or Arjuna – 72) Prajapati Lord Of All Creatures – 73) Punyah Supremely Pure – 74) Purshottam The Supreme Soul – 75) Ravilochana One Who Eye Is the Sun – 76) Sahasraakash Thousand –eyed god created by Hindu devotional blog 77) Sahasrajit One Who Vanquishes –















Only the Truth – 84) Satyavrata The Truth Dedicated – Lord 85) Shantah Peaceful Lord – 86) Shreshta The Most Glorious Lord – 87) Shrikanta Beautiful Lord – –Complexioned 88) Shyam Dark Lord 89) Shyamsundara Lord of Beautiful – – – Evenings 90) Sudarshana Handsome Lord 91) Sumedha Intelligent Lord – –Gods 92) Suresham Lord of All Demi – – 93) Swargapati Lord of Heavens – 94) Trivikrama Conqueror of All The Three Worlds – – 95) Upendra Brother of Indra 96) Vaikunthanatha Lord Of Vaikuntha, The Heavenly Abode – 97) Vardhamaanah The Formless Lord – 98) Vasudev All Prevailing Lord – 99) Vishnu – All Prevailing Lord 100) Vishwadakshinah Skilful and – Efficient Lord 101) Vishwakarma Creator of the Universe – 102) Vishwamurti Of the Form of the Entire Universe 103) Vishwarupa One Who Displays – – the Universal Form 104) Vishwatma Soul of the Universe – 105) Vrishaparvaa God of Dharma – 106) Yadavendra King of the Yadav – 107) Yogi The Supreme Master 108) Yoginampati – God of Yogis

His activities are glorious, and therefore He is called Uru śravā madhu-kai ṭ abha-hant ṛ ṭ abha-hant ṛ : In the beginning of creation, Lord Brahm ā was attacked by two demons — Madhu and Kaiabha — but Kṛṣṇa saved him. Aravinda-locanam Aravinda-locanam – – Lord Lord Rämacandra, whose eyes are like the petals of a lotus

Who is Mahatma: An intelligent man who surrenders unto the lotus feet of Krsna and knows completely that Krsna is the cause of all causes. Spiritual life – eternal, eternal, blissful and full of knowledge. Material life-temporary, full of misery and illusory. Temporary cessation of miseries is falsely called happiness. Hence the path of progressive material enjoyment is inferior.

Argument against atheists atheists 1. If a man‘s brain can produce a space satellite, one can very easily imagine how brains higher than man can produce similarly wonderful things which are far superior. 2. Can you create brain? SB1.1.1 3. Ok, God created this universe, so what, we also create so many things like watches,















Religion is the basic distinction between dog and man. So when human beings become uninterested in religion, they are becoming animals. How can there be peace or happiness in

animal society. (SP replying to a questionnaire, ―Civilization and Transcendence, Chapter 1‖) 5.

Religion might have been misused but that does not mean that religion should be

avoided. Real religion should be taken. If eye has cataract, that doesn‘t mean eye should be removed, it should be treated. (SP replying to a questionnaire, ―Civilization and Transcendence, Chapter 1‖) 6.

Religion means order of God, just as law means the order of the state. If there is no

state, where is the question of state‘s order? You simply manufacture your own order. Today that is going on in field of religion. 7. There is a charge that Hinduism makes people lazy. SP gives example of high court judge and clerk. The judge is just sitting and listening while clerk is doing so many things. Apparently it seems clerk is doing more work, but his salary is not even 1/10 of the judge. So this argument of making people comes out of laziness. Real work and progress is self

realization, not running like karmis. Another example example can be given is of ass. ass. We‘re not striving hard for material improvement, but for spiritual advancement-people travel thousands of miles to attend kumbh mela. 8. ―LK is in every living being along with the individual soul. This is proved by act of seeing and taking help from the t he intelligence.‖ SB 2.2.35 9. If one does not accept the authority of the Lord in matters of religion and morality, one must explain why two persons of the same moral standard achieve different results. Similarly, in economic development it is seen that if two men work very hard day and night, still the results are not the same. One person may enjoy great opulence without even working, whereas another person, although working very hard, does not even get two sufficient meals a day. Similarly, in the matter of sense gratification, sometimes one who has sufficient food is still not happy in his family affairs or sometimes is not even married, whereas another person, even though not economically well off, has the greatest opportunity for sense gratification. Even an animal like a hog or a dog may ma y have greater opportunities for sense gratification gratificat ion than a human being. Therefore it must be accepted that there is someone who determines the different standards. In spite of having rich parents, children are sometimes not happy. Similarly, in spite of valuable medicine administered by a competent physician, sometimes a patient dies; or in spite of having a big safe boat, sometimes a man drowns. (SB4.21.30P)

Arguments for chanting chanting 1. Our present senses are all made of material elements, and therefore they are imperfect in realizing the transcendental form of Lord Visnu. He is therefore worshipped by sound representation via the transcendental method of chanting. Anything which is beyond the scope of experience by our imperfect senses can be realized fully full y by the sound representation. A person transmitting sound from a far distant place can be factually experienced. If this is materially possible, why not spiritually? 2. Vedanta sutra says ―anavrttih sabdat‖ 3. BG says satatam kirtayanto mam yatantas ca drdha vratah: ―fully endeavoring with

determination, the great souls always chant my glories‖ 4. 5.

Harer naam harer naam harer naam eva kevalam-brahma naradiya puran Lord‘s name is non -different from Him: SB 1.1.15 purport even fear personified is















all the good manners of the Aryans. To be chanting the holy name of Your Lordship, they must have bathed at holy places of pilgrimage, studied the Vedas and fulfilled everything required. 7. The holy name of the Lord is as powerful as the Lord Himself. Therefore, simply by chanting and hearing the holy name of the Lord, many men can be fully protected from fierce death without difficulty. difficulty. Thus a devotee is saved. s aved. (SB 4.10.30) 8.

Arguments against Maya Mayavada vada 1. Some mayavadi say SB is not written by Vyasdeva but a modern work by Vopadev. This is refuted by Sridhar Swami. There is reference to SB in the oldest purana called Matsya Purana. Matsya Purana indicates the Gayatri mantra used in SB. Then there is reference of history of Vrtrasur in that Purana. Some other Puranas indicate SB with 12 cantos and 18000 slokas. Padma Purana refers to talk between Gautama and Maharaja Ambarish in SBP 1.1.1. Chandogya Upanishad (7.1.4) mentions the Puranas and Mahabharata as the fifth Veda. Veda. 2. Original sex life is in the absolute truth, and thus absolute truth can‘t be impersonal. It is not possible to be impersonal and contain pure sex life. Consequently, impersonalists have indirectly given impetus to mundane sex life because they have overstressed impersonalism of God. SB1.1.1P 3. The so-called liberated persons are never satisfied by the repetition of the words aham brahmasmi. Such artificial realization of the Brahman becomes hackneyed, and so to relish real pleasure they turn to the narrations of Srimad Bhagvatam. This means Mayavada philosophy is mundane, mundane, whereas the philosophy of BG and SB is transcendental. 4. Sankaracarya commented on Vedanta Sutras, but didn‘t touch SB because he knew that the natural commentary will be difficult to surpass. – SB SB 1.2.3 5. If each of us is actually supreme, then why is this supreme suffering and struggling in the material world? If supreme could be covered by illusion, then illusion would be greater than God. 6. Even Sankara accepted in his commentary on BG, that the personality of Godhead, Krsna or Narayana exists eternally beyond the material world. Therefore, He is transcendental person- narayanah paro vyaktat. (SB1.2.30P) 7. Sankara said that one must take shelter at the lotus feet of LK, for there is no hope of gain from debating. Indirectly, he admitted that what he had preached in the flowery

grammatical interpretations of Vedanta Vedanta Sutras can‘t help him at time of death. 8. SB 1.7.5 – ―Due – ―Due to this external energy, the living entity, although transcendental to the three modes of material nature, thinks of himself as a material product and thus undergoes the reactions of material miseries.‖ Purport - due to unholy contact with external energy, the living entity misunderstands him to be a material product. This means that the present perverted way of thinking, willing and feeling is not natural for him. But he has his normal way of thinking, willing and feeling. The living being in his original state is not without thinking, willing and feeling power. This is also confirmed in BG that the actual knowledge of the conditioned soul is now covered by nescience. Thus the theory that a living being is absolute impersonal Brahman is refuted herein. This cannot be, because the living entity has his own way of thinking in his original unconditioned state also. 9. SB1.7.4&5 clearly mentions external energy to be subordinate to Lord. It can work

















Supreme Being is fully cognizant. Had the Lord and the living being been the same, then Srila Sukadeva Goswami would not have taken trouble to describe the transcendental pastimes of the Lord, for they would would all be manifestation of illusory energy. energy. 10. Mayavadis say as all jives merge into Brahman as rivulets merge into ocean-but ocean water again evaporates and comes to rivulets again in form of rain water. (SP explains to a boy in Harvard-quoted from Lilamrta Lilamrta Volume Volume Seven-Chapter entitled ―A visit to Boston‖). 11. SG recommends meditating upon limbs of Visnu (SB 2.1.19) 12. SG describes each part of transcendental beauty of Parmatma (SB 2.2.8-11) 13. SG recommends meditating on the factual form of the Lord instead of meditating on something non-factual (SB 2.2.12-13) 14. The illusory energy of the Lord cannot take precedence, being ashamed of her position, but those who are bewildered by her always talk nonsense, being absorbed in

thoughts of ―It is I‖ and ―It is mine.‖(SB 2.5.13) 15. ―When Brahma came out of navel of Lord, He could see Mahavisnu only. He made everything using Lord‘s Lord‘s body. ―Earth worshipped by fruits and flowers that come from earth, Ganges worshipped by water from Ganges and similarly Lord is worshipped using ingredients coming from Lord. Devotee does it out of gratitude and devotee gets benefit of worshipping Lord. But, impersonalist wrongly concludes that since everything comes from Lord, there is no use in worshipping Him and he himself is God. Hence an impersonalist

can‘t get benefit of devotional service. (SB 2.6.23 text and purport) 16. ―Brahma got all ingredients of sacrifice from the body of Lord.‖ Personal form of Lord is source of all supplies, not Brahmajyoti SB 2.6.27-28 text and purport 17. Lord can‘t be known as He is (SB 2.6.38) -Since He can‘t be known completely, completely, there are basic differences between Him and other living entities (2.6.40-41P) 18. ―The Personality of Godhead is pure, being free from all contamination of material tinges.‖ SB 2.6.40 -41 19. The Personality of Godhead has every sentiment of a sentient being, like all other living beings, because He is the chief and original living entity, the supreme source of all other living beings. He is the nitya nitya,, or the chief eternal amongst all other eternals. He is the chief one, and all others are the dependent many. The many eternals are supported by the one eternal, and thus both the eternals are qualitatively one. Due to such oneness, both the eternals constitutionally have a complete complete r ange ange of sentiments, but the difference is that the sentiments of the chief eternal are different in quantity from the sentiments of the dependent eternals. eternals. When Rāmacandra was angry and showed His red -hot eyes, the whole ocean became heated heat ed with that energy, energy, so much so that the aquatics within the great ocean felt f elt the heat, and the personified ocean trembled in fear and offered the Lord an easy path for reaching the enemy‘s city. The impersonalists will see havoc in this red -hot sentiment of the

















world.(SB 2.7.25P) 20. In the Upanisads the description is more or less negation of the material conception of things, but this is not denial of transcendental senses of the Supreme Lord. (SB2.7.47P) 21. Lord asks to surrender. If living beings were not subordinate, what was the need for surrender? Had the living being been equal in all respects, then why was he put under the influence of maya? (SB 2.9.3P) 22. Can a living entity who claims to be as good as God control the material nature? Why in future, why is he under control of material nature now?(SB 2.9.3P) 23. Lord showed His eternal and transcendental form before Brahma. That is the objective goal for purifying the conditioned soul.(SB2.9.4) SG explains this verse with the aim of purifying the truth of both the Paramatma and the jivatma. Generally people have wrong conception of them. Wrong conception of jivatma is to identify the material body with pure soul and the wrong conception of Parmatama is being equal level with the living entity. entity. (SB2.9.4P) 24. Brahmaji didn‘t performed such severe penance just to see a form of material production. (SB2.9.4P) (SB2.9.4P) 25. Rope accepted as snake may be illusion to a particular person, but the rope is a fact, and the snake is also a fact. Illusion of water on the hot desert may be illusion for ignorant animal, but desert and water are actual facts.(SB2.9.10P). So, illusory energy is not false. 26. The impersonal interpretation is completely refuted in this verse because it is clearly stated here that the Supreme Lord has His qualities, form, pastimes and everything that a person has (SB2.9.32) 27. SB 2.9.33: The creator ―I‖ and the created ―I‖ Lord existed before the creation, when there was nothing else. Lord was present now before Brahma and after annihilation what remains will be Lord. 28. Impersonalists argue for oneness in the sense that Brahma, is equal with the ―I‖

principle because he is emanation from same ―I‖ and that there is thus nothing more than the principle of ―I‖. If we accept this argument Lord is the creator ―I‖ and Brahma is the created ―I‖ and hence there is still stil l difference. One is predominator ―I‖ and other is predominated ―I‖. Therefore there are still 2 ―I‘s‖. ―I‘s‖. (2.9.33P) 29. The 2 I‘s are accepted in Kathopanisad in the sense of quality -nityo nityanam......vidadhati kaman. Both I‘s are nityas and cetanas. But the singular ―I‖ is the creator and the created ―I‘s‖ are of plural no. (2.9.33P) 30. Father begets a son and the son also creates many other sons, and all of them may be one as human beings, but the same time from the father, the son and the grandson are

different. Son or grandson can‘t replace father. So they as relatives are one, but different individuals. So, they are one and different simultaneously. simultaneously. (2.9.33P)

















of Lord implies the existence of Vaikunthalokas, as the existence of a king implies the existence of a kingdom. kin gdom. (2.9.33P) 35. Impersonalists adduce no activity in the Supreme, but in this discussion the Lord is said to have activities also (this is mentioned in previous verse). Activities of demigods are to be understood as activities of Lord, just like activities of state officers are seen as acts of king. (2.9.33P) 36. Less intelligent people can‘t see the form of Lord and so they think Lord if formless.

If sun is not visible to a part of earth doesn‘t mean that the sun has no form. (2.9.33P) 37. Some of the Vedas say that in the beginning only the impersonal Brahman existed. But this verse points out that Brahman may be called the immediate cause, but cause of all causes is SPG. Impersonal feature exists because by material eyes Lord can’t be perceived. One has to spiritualize his eyes before he can expect to see Lord. He is eternally visible to residents of Vaikuntha . Hence He is materially impersonal, just as the executive head of state may be impersonal in the government office, although he is not impersonal in his house. (2.9.33P) 38. Example of sky within a pot and sky outside the pot – helpful helpful for realization of the all-pervading quality of the cosmic consciousness of the Absolute Truth. But it doesn‘t mean the parts and parcels become Supreme. (2.9.33P) 39. MP (SB2.8.10), (SB2.8.10), Vidura Vidura (3.7.37) and Brahma (SB2.7.50) ( SB2.7.50) accept the personal feature as Supreme. 40. The impersonalists want to make jivas and Lord sense-less. Curing the defect is the solution, plucking it out is not. When there is problem in eye, it is treated not plucked out. (SB2.9.39P) 41. Impersonalist may squeeze out any interpretation of these 4 slokas-catursloki Bhagvatam, but because they were spoken by the personality of Godhead, they have no chance of entering into them. Lord has never revealed Himself to one who is proud of his knowledge. (SB2.9.36P) 42. Earth, water, fire, air and ether all enter into the body of all manifested entities and at the same time such elements are differently situated. By His internal and external energy Lord is within everything in manifested cosmos and at the same time He is outside of everything, situated in the Vaikunthaloka.BS 5.37 and 5.35.Impersonalists see God everywhere and hence they conclude that God can‘t have a form. Herein lies the mystery of His transcendental knowledge-transcendental love of Godhead. One surcharged with it can see Personality of Godhead in every atom and at the same time in Goloka. This mystery is the most confidential part of knowledge of Supreme, unknown to mental speculators. (SB2.9.35P) 43. Superior energy can‘t be as good as the Lord although there is very little difference

















48.

If the activities of the Supreme Brahman were material activities activities, then Nārada would

not have advised Vyāsadeva to meditate upon them. (SB2.9.45P) 49. Meditation on the impersonal Brahman is a troublesome business for the meditator, as confirmed in the Bhagavad Bhagavad--gītā (12.5) 50. Lord has genitals (SB2.10.26) 51. Neither of the above forms for ms of the t he Lord, as just described unto you from the material angle of vision, is accepted by the pure devotees of the Lord who know Him well.(SB2.10.35) 52. He, the Personality of Godhead, manifests Himself in a transcendental form, being the subject of His transcendental name, quality, pastimes, entourage and transcendental variegatedness. Although Although He is unaffected by b y all such activities, He appears to be so engaged. (SB 2.10.36) 53. There is no direct engineering by the Lord for the creation and destruction of the material world. What is described in the Vedas about His direct interference is simply to counteract the idea that material nature is the creator. (SBZ2.10.45) The Vedic direction for the creation, maintenance and destruction of the material world is this: yato vā im āni bhū bhūttāni jāyante. yena jātāni j ī ī vanti. vanti. yat prayanty abhisa abhis aviśanti, i.e., everything is created by Brahman, Brahman, af af ter ter creation everything is maintained by Brahman, Bra hman, an and after annihilation everything is conserved conserved in in Brahman. Brahman. Gross materialists without any knowledge of Brahman, Paramātmā or Bhagavā n conclude material nature to be the ultimate cause of the material manifestation, and the modern scientist also shares this view that the material nature is the ultimate cause of all the manifest manifestations ations of the mater mater ial ial wor ld. This view is refuted by all me ntions that Brahman is the fount fountainhead of all Vedic literature. The Vedānta ph ilosophy men crea creation tion,, maintenance and destruction destruction, and Śrīmad Śrīmad-Bhāgavatam, Bhāgavatam, the natural commentation on

the Vedānta philosophy, says, janmādy asya yato ‗nvayād itarataś cārtheṣv abhijña svarā [SB 1.1.1], etc. (SB2.10.45P) 54. Even demons get impersonal liberation. The impersonalists, therefore, are no more favored than the enemies of the Lord; rather, they are both on the same level of spiritual salvation. (SB3.2.24P). 55. SB3.4.13 – At the beginning of the creation, I spoke to Brahma about My transcendental glories known as Srimad Bhagavatam. Purport: Lord said that the concise form of SB was meant to elucidate His personality. So the impersonal explanation of those 4 verses is nullified here. Sridhara Swami explains that the 4 verses concerned the pastimes of Lord Krsna and was never meant for impersonal indulgence. 56. O Lord, persons who, because of their serious attitude, attain the stage of enlightened

devotional service achieve the complete meaning of renunciation and knowledge and attain the Vaikuṇhaloka in the spiritual sky si mply by drinking the nectar of Your topics. Others,

















his knowledge to maya. This conception has no meaning. (SB3.7.10P) 59. Vidura inquires that who remains to serve the Lord after the dissolution. So, the

impersonalist‘s impersonalist‘s explanation of the word aham in the t he 4 verse of original Bhagavatam is refuted here. The Lord and His eternal associates remain after the t he dissolution. Vidura‘ Vidura‘s inquiry about such persons is a clear indication of the existence of all paraphernalia of the Lord. This is also confirmed in Kasi-khanda, - na cyavante hi yad- bhakta, mahatyam pralayapadi, ato ‗cyuto ‗khile loke, sa ekah sarva -go ‗vyayah – The devotees of the Lord never annihilate their individual existences after the dissolution of the entire cosmic manifestation. Lord and devotees are both eternal, in both the material and spiritual world. (SB3.7.37P). 60. Lord‘s forms are all auspicious. Those who are destined to be dispatched to the path of hell neglect Your Your personal form because of speculating on material topics. (SB3.9.4) 61. Krishna is directly mentioned in the Atharva Vedas as the dispenser of Vedic wisdom to Lord Brahma at the beginning of this universe:

yo brahmāṇa vidadhāti pūrva yo vai vedāś ca gāpayati sma kṛṣṇah ―It was Krishna who in the beginning instructed Brahmā in Vedic knowledge and who disseminated Vedic knowledge in the past.‖ Therefore according to the authority of the Atharva Veda, Krishna‘s teachings are accepted as Vedic truth and thus naturally Bhagavad-gita being the words of Krishna is also accepted as Vedic truth. 62. Even great sages, if they are against Your transcendental topics, must rotate in this world. SB3.9.10 63. Persons who are falsely under the impression of being liberated, without devotional service to the Lord, may reach the goal of the brahmajyoti, but because of their impure consciousness and for want of shelter in the Vaikunthalokas, such so-called liberated persons again fall down into material existence SB 10.2.32 64. Lord is the prime root of the tree of the planetary systems. It has grown by penetrating the material nature in 3 trunks – Brahma, Siva and Almighty Visnu – from creation, maintenance and dissolution. (SB3.9.16) Impersonalists do not believe in the personal management of things as they are. But in this verse, it is clearly explained that everything is

personal. Impersonalists‘ theory that Brahman is void of all variegatedness variegatedness is false because the shadow-tree described in BG can‘t exi st without being the reflection of a real tree. (SB3.9.16P)Here the word gunamayam is significant because it indicated the Lord‘s possessing the transcendental qualities. (SB3.9.39P) 65. This cosmic manifestation is as it is now, it was the same in the past, and it will



















unless there is variegatedness in the spiritual world, how can there be temporary variegatedness variegatedness in the material world? (SB3.15.23P) 68. Impersonalists may argue that the form of Narayana is so nicely decorated, He is therefore no the Absolute Truth. But here it is confirmed that all the variegatedness of the absolute platform is constituted of sudda-sattva. (SB3.15.47P) 69. Kumaras, who were impersonalists in the beginning of their spiritual lives, felt completely satisfied by seeing the form of the Lord. (SB3.15.50P) 70. Lord assumed the form of boar by His own potency (SB 3.20.8). 71. There was no point for Kardama to see an imagined form of Lord after practicing yoga for 10,000 years. (SB3.21.1 (SB3.21.11P) 1P) 72. 2 points here refute mayavada theory that everything is God. (1) Kardama says ―O

Lord, You are alone, but You have various energies.‖ (2) When the cobweb is manufactured by the saliva of the spider, spider, the spider doesn‘t doesn‘t become impersonal. (SB 3.21.20P) 3.21.20P) 73. Lord manifests the 3 modes of material nature, but is beyond those 3 modes. (SB3.24.43) – in in other words, although the material energy is an emanation of the Supreme Lord, He is not affected, as we are, by the modes of mat erial nature. 74. SB 3.25.34 - A pure devotee, who is attached to the activities of devotional service and who always engages in the service of My lotus feet, never desires to become one with Me. Such a devotee, who is unflinchingly engaged, always glorifies My pastimes and activities. 75. SB3.26.3PSB3.26.3P-Māyāvādī philosophers philosophers cannot understand underst and that beyond be yond this material world there can be a person; therefore they are impersonalists. But it is explained very nicely here that the Personality of Godhead is beyond material existence. 76. SB3.26.7-8PSB3.26.7-8P-Māyāvādī s says that the conditional existence of the living entity is his līlā. But the word ―pastime‖ implies employment in the a ctivities of the Lord. They misuse the word & say that even if the living entity has become a stool-eating hog, he is also

enjoying his pastimes. The word ―pastime‖ implies voluntary acceptance for enjoyment. Therefore this interpretation is most misleading. Actually the Supreme Lord is the leader and



















he cannot stay in the spiritual world. So persons who think they are equal to Lord even though entering transcendental body of Maha-Visnu again fall down. (SB3.32.12-15P) 81. Brahma-darsanam: realize the Transcendence. If Brahman is impersonal, what is the question of darsanam: face to face. (SB3.32.23P) 82. Those who are averse to the Transcendence realize the Supreme Absolute Truth differently through speculative sense perception, and therefore, because of mistaken speculation, everything appears to them to be relative. (SB3.32.28) 83. Everything is sustain ed by Lord, but that doesn‘t mean everything is Lord. Mayavadi philosophers declare diversity diversit y of sense perception to be false, but Vaisnavas Vaisnavas accept them as a display of His diverse energies. Brahma satya jagat mithya is not acceptable – all that glitters is is not gold doesn’t mean that the glittering object doesn’t exist. E.g. oyster shell appears golden due to sense perception of eyes, but that doesn’t mean oyster has not existence. Similarly, Lord Krishna’s form can’t be understood as He is, but that doesn’ t mean that He is false. To know about Lord‘s form one has to understand from authorized scriptures like Brahma Samhita and BG. Mental speculation leads to illusion that Lord is formless. (SB3.32.28P) 84. There are some philosophers, called nondualists, who because of their impersonal conception think that varieties are false. In this verse it is specifically stated, yo mayaya viracitam. This indicates that the varieties are a manifestation of the energy of the SPG. Thus because the energy is non-different from the Godhead, the varieties are also factual. The material varieties may ma y be temporary, temporary, but they are not false. (SB4.1.56P) 85. Daksa began with great pleasure to offer respectful prayers unto Him: You are transcendental to all speculative positions. You are completely spiritual, devoid of all fear, and You You are always al ways in control of the material ma terial energy. Even though You You appear in the material mate rial energy, You are situated transcendentally. You are always free from material contamination because You You are self-sufficient. (SB4.7.25-26) 86. We offer our respectful obeisances unto the Supreme, who has created varieties of



















the impersonalistic view, view, but actually the Lord is the reservoir of all good good qualities. (SB 4.20.27P) 91. Text 38: SPG manifests Himself as one with the cause and effect within this body, but one who has transcended the illusory energy by deliberate consideration, which clears the misconception of a snake for a rope, can understand that the Paramātmā is eternally transcendental to the material creation and situated in pure internal energy. Thus the Lord is transcendental to all material contamination. Unto Him only must one surrender. (SB 4.22.38) 92. This verse is specifically stated to defy the Māyāvāda. The individual soul, when surrendered, can understand that the SPG, although situated within the heart of the individual soul, is superior to the individual soul. The material energy is a manifestation of His external potency, potency, and since the potency is identical with the potent, it appears that the Lord and individual soul are one; but actually the individual soul is under the influence of material energy, and the Lord is always transcendental to it. Unless the Lord is superior to the individual soul, there is no question of prapadye, or prapadye, or surrender unto Him. devotional service is stressed as more important than deliberation or mental speculation to understand the Absolute Truth. (SB 4.22.38P) 93. In BG (2.12), all living entities assembled in the battlefield, as well as Kṛṣṇa Himself, were

also present in the past as individuals and would continue to be present in the future as individuals also. Therefore the two puruṣas, the living ent ity and the SPG, never lose their respective identities. (SB4.23.9P) 94. Prthu and Arci went to Vaikuntha in 2 different planes, indicating even after liberation they were 2 different individuals. They did not become 0 or merge into brahman. (SB4.23.26P) 95. The place where the Pracetās arrived was the abode of Lord Śiva. Impersonalists are generally worshipers of Lord Śiva, but Lord Śiva is never without variety in his abode. (SB4.24.23P) 96. Śiva wanted to remain a fixed devotee of the SPG, Vāsudeva . As explained in the following verses, Śiva never desires to merge into the existence of the Lord like the impersonalists. Rather, he thinks that it would be good fortune for him to continue to be fixed in the



















position of possessing the same status or the same form as that of the Lord. This definitely proves that the Supreme Personality of Godhead is always a person. In His impersonal feature, He is the rays of His transcendental body. When a living entity attains spiritual perfection, he also attains the same type of body, body, known as sac-cidananda-vigraha. 104. A king is always accompanied by his ministers, secretaries and commanders, and Lord Visnu Visnu is also accompanied by His followers — the the demigods, great sages, saintly persons and so on. He is never alone. Consequently there is no question of the Lord's being impersonal. He is always Himself, the Supreme Personality of Godhead, and His associates are also persons. SB4.30.6 105. The seven great sages [Marīci, Vasiṣ ha, Atri and so on] reside on planets beneath Dhruvaloka. Well aware of the influence of the water of the Ganges, to this day they keep Ganges water on the tufts of hair on their heads. They have concluded that this is the ultimate wealth, the perfection of all austerities, and the best means of prosecuting transcendental life. Having obtained uninterrupted devotional service to the Supreme Personality of Godhead, they neglect all other beneficial processes like religion, economic development, sense

gratification and even merging into the Supreme. Just as jñānīs think that merging into the existence of the Lord is the highest truth, these seven exalted personalities accept devotional service as the perfection of life.SB5.17.3 l ife.SB5.17.3 106. We cannot control the force of our anger. anger. Therefore when we look at material things, we cannot avoid feeling attraction or repulsion for them. But the Supreme Lord is never affected in this way. Although He glances over the material world for the purpose of creating, maintaining and destroying it, He is not affected, even to the slightest degree. Therefore, one who desires to conquer the force of the senses must take shelter of the lotus feet of the Lord. Then he will be victorious. SB 5.17.19 107. O Lord, although You are completely completely detached from the creation, maintenance and annihilation of this material world and are not directly affected by these activities, they are all attributed to You. We do not wonder at this, for Your inconceivable energies perfectly qualify You to be the cause of all causes. You are the active



















simply the fire’s energy. Heat and light are the formless energ ies of fire, and in that sense they



are unreal. Only the fire has form, and therefore it is the real form of the heat and light. the impersonal conception of the Lord is like the expansion of heat and light from a fire. The entire material creation is rest ing ing on Kṛṣṇa’s energy, either material, spiritual or marginal, but because His form is absent from the expansion of His energy, He is not personally present. This inconceivable expansion of the Supreme Lord’s energy is called acintya-śakti. Therefore no one can understand the real form of the Lord without becoming His devotee.

110. SB 5.18.32 — My dear Lord, You manifest Your different energies in countless forms: as living entities born from wombs, from eggs and from perspiration; as plants and trees that grow out of the earth; as all living entities, both moving and standing, including the demigods, the learned sages and the pit ās; as outer space, as the higher planetary system containing the heavenly planets, and as the planet earth with its hills, rivers, seas, oceans and islands. Indeed, all the stars and planets are simply manifestations of Your different energies, but originally You are one without a second. Therefore there is nothing beyond You. This entire cosmic manifestation is therefore not false but is simply a temporary manifestation of Your inconceivable energy. 

This verse completely rejects the theory of brahma satyaṁ jagan mithyā. One thing may be permanent and another temporary, but both the permanent and the temporary are facts. For example, if someone becomes angry for a certain period, no one can say that his anger is false. It is simply temporary.



No one will accept the argument that since a person’s material body is false, murder has no repercussions.

111.

The Lord, whose pure form [sac-cid- ānanda -vigraha] is uncontaminated by the modes

of material nature, can be perceived by pure consciousness. In the Vedānta Vedānta He is described as being one without a second. Because of His spiritual potency, potency, He is untouched by the





















transcendental to the illusory energy and the physical categories it produces. He possesses the potency for unfailing knowledge and supreme willpower, and He is the controller of the living entities and the illusory energy. The conditioned souls who have accepted this material manifestation as everything cannot see Him, for He is above the evidence of experimental knowledge. Self-evident and self-sufficient, He is not caused by any superior cause. Let me offer my respectful obeisances unto Him. 115. SD: The Lord has has all knowledge and the jiva has limited knowledge. This is expressed in verses 24 and 25. It has also been shown in verses 26 and 27 that the one Lord has a personal and impersonal form which can be realized as such according to one’s preference. It has also been stated in verse 28-30 28 -30 that though the material forms are also the Lord, they do not arise from His svarupa. Verse 31 and 32 show that the statements of bhakti and jnana shastra are not contradictory. Now Daksa shows that those who claim that the difference between the jiva and the Lord is illusory and not real are not following the path of real jnana. He then prays for fulfillment of his desire. (Sarartha Darsini 6.4.34 purport). 116. The example example given given in this connection connection is that when when an earthen pot is broken, the small portion of the sky within the pot is united with the large sky outside the pot. Māyāvād ī philosophers misunderstand this description of Ś r ī mad adrī m ī Rāmānuja Svām ī , in his book Ved ānta-tattva-sāra, has Bhāgavatam. Therefore Śr



















annihilate it, yet You remain the same, without deterioration. I therefore offer my respectful obeisances unto You. 121.

SB 7.10.49 — The impersonal Brahman is Kṛṣṇa Himself because K ṛṣṇa is the

source of the impersonal Brahman. He is the origin of the transcendental bliss sought by great saintly persons, yet He, the Supreme Person, is your most dear friend and constant well-wisher and is intimately related to you as the son of your maternal uncle. Indeed, He is always like your body and soul. He is worshipable, yet He acts as your servant and sometimes as your spiritual master. 122.

The reflection reflection of the sun from a mirror is nothing nothing but light light within within darkness. Thus although although

it is not exactly sunlight, without the sunlight the reflection would be impossible. Similarly, the varieties of this world would be impossible unless there were a real prototype in the spiritual world. The Mayavadi philosopher cannot understand this, but a real philosopher must be



















Brahma and the members of his disciplic succession want to see the Lord in His personal form. Without a personal form there can be no question of a smiling face. 125.

Māyāvādī philosophers think that since the Supreme Personality of Godhead, the Absolute

Truth, has become everything, He has no separate existence. Their philosophy is called advaitav āda. Actually, da. Actually, however, their philosophy is not correct. Here, Bali Mah ārāja was the seer of the Personality of Godhead’s universal body, and that body was that which was seen. Thus there is dvaita-v āda; there da; there are always two entities — the seer and the seen. The seer is a part of the whole, but he is not equal to the whole. The part of the whole, the seer, is also one with the whole, but since he is but a part, he cannot be the complete whole at any time. This acintyabhed ābheda — simultaneous oneness and difference — is the perfect philosophy propounded by Lord Śrī Caitanya Mahāprabhu. SB8.20.22 purport.

126.

SB 9.8.24 — O completely peaceful Lord, although material nature, fruitive activities



















130.

āṅga-ramyay ā are significant. The words nṛ loka lokaṁ ramay ām āsa mūrty ā sarv āṅ

Kṛṣṇa is the original form. Bhagavān, the Supreme Personality of Godhead, is therefore described here by the word mūrty ā. The word mūrti means rti means ―form.‖ Kṛṣṇa, or God, is never impersonal; the impersonal feature is but a manifestation of His transcendental body (yasya (yasya prabhā prabhavato jagad-aṇḍ a-ko a-koṭ i i). ) . SB9.24.63-64 purport 131.

Here also we find the words utpādya teṣu puruṣaḥ. Therefore it is to be concluded

that the Absolute Truth is puruṣa, a person. The impersonal feature is but one of the features of His personality. Ultimately, He is a person; He is not impersonal. And not

īl l ā -puruṣottama, the best of all persons.SB only is He puru He puruṣa, a person, but He is the l ī 9.24.66 purport



















136.

If God were ever entrapped by

māyā, māyā would be more powerful than God. Such men

say that God is all-powerful, but they do not consider that if He is all-powerful there is no possibility of His being overpowered overpowered by

māyā. Iso, Purport, Mantra 9

Arguments against bogus incarnations 1. All incarnations of Lord are mentioned in the revealed scriptures. There is no scope for an imposter to become an incarnation, for an incarnation must be mentioned in the sastras. sastras .

An incarnation doesn‘t disclose Him to be so, but great sages agree by the symptoms mentioned in the sastras.

Arguments against caste caste Brahmanas 1. The Kumaras went underwent severe type of disciplinary action as bachelors to become qualified Brahmanas and then for realization of absolute. 2. Krsna says catur varnam maya srstam, gunah karma vibhagasah-one must be





















the position of brahmanas. brahmanas. The other eighty-one sons became highly qualified brahmanas. These are some practical examples of how one can become fit for a certain type of activity by qualification, not by birth. All the sons of Maharaja Rsabhadeva were ksatriyas by ksatriyas by birth, but by quality some of them became ksatriyas, ksatriyas, and some became brahmanas. brahmanas. Nine became preachers of Srimad-Bhagavatam (bhagavata-dharma-darsanah bhagavata-dharma-darsanah), ), which means that they were above the categories of ksatriya and ksatriya and brahmana. SB5.4.13 brahmana. SB5.4.13 10. Sometimes brahmanas protest against our Krsna consciousness movement for creating brahmanas from Europeans, or, in other words, from mlecchas and yavanas. This



















of br āhmaṇas.

17. NOI Text 6 Text and Purport 18.

Symptoms of devotee 1. 2.

They are not only free from envy but well wishers of everyone. He is free from vices of illicit sex, meat eating, intoxication, gambling.



















2. Varaha Purana state that by performance of sacrifice at this place, the strength of demoniac people is curtailed.

Guru disciple relationship The sincere disciple of the pure devotee considers the spiritual master equal to the Lord, but always considers himself to be a humble servant of the servant of the Lord. The spiritual master must know everything about God (SB2.4.6)



















If a man who does not factually possess the attributes of a great personality engages his followers in praising him with the expectation that such attributes will develop in the future, that sort of praise is actually an insult. (SB4.15.23P) SB 4.20.13P  One has to execute the order of Lord Visnu, whether receiving it directly from Him or from a bona fide spiritual master.  Here Prthu is being directly instructed by Lord.  VCT-one should not care very much whether he is going to be liberated or not, but he should



















o

which Kṛṣṇa accepts from a candidate who wants to be successful in going back home, back to Godhead.

o

This makes it easier for the candidate to reach the ultimate destination.

o

The ācārya’s duty, therefore, is to find the means by which devotees may render service according to references from śāstra. 

Rūpa Gosvāmī, for example, in order to help subsequent devotees, published







































This can be understood by this example – The The prison there are prisoners & managers of prison. Both



















SB 4.12.51: Those who out of transcendental kindness take on the responsibility of becoming



















maintained only in association of devotees serving orders of acaryas. Spiritual master is best



















transcendental position, but essentially He is everything, and nothing is apart from Him.



































































































































































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