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Latest revision as of 11:12, 25 June 2017
jnanis | jnani | jnani's |ajnani
Subcategories Pages in category
This category has the following 8 subcategories, out of 8 total.
D
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Pages in category "Jnani"
The following 405 pages are in this category, out of 405 total.
A
- A devotee does not give any importance to the ultimate goal of the karmis and jnanis
- A devotee does not think like yogis and jnanis, who want to refuse a material body and become one with the impersonal Brahman effulgence. A devotee does not like this idea
- A devotee is neither karmi nor jnani. Therefore bhakti means jnana-karmady-anavrtam. If one is involved in jnana and karma he cannot become bhakta
- A distressed man, when he is put into opulence, may forget God (Krsna), but a jnani, who knows the real position of God, will never forget Him
- A jnani knows, "So why shall I bother myself for these temporary designation?" That is jnani. He is jnani. He is man in knowledge
- A jnani may become detached from material attractions by prolonged discussions on subjects of knowledge and may in this way finally come to the brahma-bhuta stage, but a devotee does not have to undergo so much trouble
- A karmi or a jnani, regardless of his greatness, has no faith in Lord Visnu, His holy name or His devotional service
- A karmi, he is thinking that "I am poor man. If I become rich man, I will be happy." He is thinking in that way. Jnani is thinking that "Poor and rich doesn't matter. I am Brahman. I am spirit soul. If I merge into the Supreme Brahman I will be happy"
- A man is to be understood in knowledge when he is giving, I mean to say, importance to the spiritual side. He is called jnani. Otherwise they are fools
- A perfection most desired by the jnanis and yogis (oneness with God) and for which they execute their different types of transcendental activities
- A philosopher at least thinks that "Why shall I work so hard for this, only a glass of . . .?" So therefore he is a little better than these karmis. Karmi, jnani. And they are restless, because they are falsely thinking that they will get some benefit
- A pure devotee does not place much value in the destination of the karmis (the heavenly planets) or in the destination of the jnanis - merging into the Brahman effulgence
- A special distinction between devotees and the other transcendentalists, namely the jnanis and yogis, is that jnanis and yogis artificially try to become one with the Supreme, whereas devotees never aspire for such an impossible accomplishment
- A Vaisnava is in a higher position than a jnani, and therefore Advaita Acarya selected Haridasa Thakura to be the person to accept His charity
- Above the karmis are the jnanis, who are trying to become liberated from material entanglement. Yogis are still more advanced because they meditate on the lotus feet of the Supreme Personality of Godhead
- Above these two classes of men (karmis, or fruitive workers, and jnanis) is the transcendentalist known as satvata, or the devotee, who is busy neither with rampant material activity nor with material speculation
- Absolute Truth can be realized in the beginning as impersonal Brahman, which is the objective of the jnanis, and next, Paramatma, which is the objective of the yogis, and at last, the last word in the absolute understanding is person
- Acaryopasanam. That is required. But these yogis, jnanis, karmis, they have no acarya. They are self-made
- According to one's position, whether as a devotee, a karmi or a jnani, whatever one wants one can get if one fully engages in the service of the Lord
- According to the injunctions of the sastras, we cannot make compromises with these so-called jnanis, yogis, karmis and tapasvis
- Activities performed by the karmis and jnanis are subject to lamentation and illusion, but a self-realized liberated person acting only for the Supreme Personality of Godhead experiences none
- After self-realization, the jnanis who are actually mature in their knowledge must surrender unto the lotus feet of the Lord, as stated in BG (bahunam janmanam ante (BG 7.19)). Self-realization is not complete unless one comes to the devotional platform
- After self-realization, the material wisdom of the jnani leads him to the shelter of the lotus feet of the Lord. Then he is satisfied only in contemplating the lotus feet of the Lord constantly
- All of them (karmis, jnanis and yogis) are trying to be materially perfect, but a devotee very easily comes to the platform of nirguna in devotional service, and consequently for the devotee the results of karma, jnana and yoga become very insignificant
- All the activities of the karmis and jnanis, which have no touch of devotional service, are spoiled in due course of time
- All three types of jnanis are called moksakanksis, those desiring liberation. By associating with devotees, such people give up the mumuksu principle and render devotional service. The real cause for this change is the association of devotees
- Although a jnani may be liberated from the ignorance of the karmis, unless he comes to the platform of devotional service he is still considered to be in ignorance (avidya)
- Although karmis, jnanis and yogis fulfill their desires by performing various activities, they are never satisfied
- Although one may be accepted as a jnani, or one advanced in knowledge, his knowledge is considered impure because he has no information of devotional service and thus neglects the direct worship of the lotus feet of the Supreme Personality of Godhead
- Although their (jnanis' and yogis') destination is not so important in comparison to the destination of the devotees, the labor of the nondevotees is far greater than that of the bhaktas
- Although there are thousands of names of Lord Visnu, the karmis and jnanis intermingle the names of the Supreme Godhead with the names of demigods and human beings
- Although they (tapasvis, yogis, jnanis and others who have a bodily concept of life) may sometimes be called santa-bhaktas, real bhakti begins with dasya-rasa
- Anyone who is very much inquisitive and, at the same time, eager to understand his relationship with God, he is called a jnani, a man in knowledge, and he is very dear to Krsna
- Artah means those who are distressed; artharthi, those who are poor, need of money; jijnasuh, inquisitive; and jnani. So the artah and artharthi, they are lower than the jnani and the jijnasuh
- As confirmed in Bhagavad-gita, four classes of men receive an understanding of spiritual life and God - arta (the distressed), jijnasu (the inquisitive), artharthi (one who desires material gains) and jnani - one who is searching for knowledge
- As far as jnanis are concerned, generally they fall down without taking shelter of the lotus feet of the Lord. The impersonalists or the voidists can simply avoid the positive material association
- As far as jnanis are concerned, they are interested in jnana-yoga, but even if one elevates oneself, after a great performance of austerity, to the Brahman effulgence, there is a chance of falling down again to the material world
- As for jnanis, they cannot be peaceful because they are too busy trying to attain liberation or merge into the existence of the Supreme. Similarly, yogis are also restless to get mystic power
- As soon as he gives up the body, or after death, the jnani merges into the spiritual effulgence of the Supreme Lord, the yogi transfers himself to the various higher planets, and the devotee goes to the planet of the Supreme Lord, Goloka Vrndavana
- Aside from devotees, there are many others, nondevotees, known as karmis, jnanis or yogis, philanthropists, altruists, politicians, impersonalists and voidists
B
- Bahunam janmanam ante: (BG 7.19) after many, many births, the jnani who has matured in transcendental knowledge surrenders unto the Supreme Personality of Godhead. Kardama Muni repeats the same statement
- Because they (karmis, jnanis) cannot understand the actual name of the Supreme Personality of Godhead, they take for granted that any name can be accepted
- Because this is very difficult, the nondevotees - the jnanis and yogis - cannot stop the waves of sense gratification, although they try to do so. Therefore you are advised to engage in the devotional service of Krsna, the son of Vasudeva
- Before becoming a Vaisnava, Sarvabhauma Bhattacarya was a mental speculator (jnani), and being such, he always cut jokes with Vaisnavas. A Vaisnava never agrees with the speculative system of the jnanis
- Bhagavad-gita (7.16) mentions four kinds of pious men who begin devotional service to the Lord - one who is distressed (arta), one in need of money (artharthi), one who is inquisitive (jijnasu) and one who is searching for the Absolute Truth (jnani)
- Bhaktas are different from karmis and jnanis. Jnana-karmady-anavrtam (CC Madhya 19.167). They are not influenced by the tenets of jnana and karma. They are influenced by activities which can satisfy Krsna
- Bhaktas are not ajnani
- Both karmis and jnanis are unfit for receiving the mercy of the Lord and becoming devotees
- Both the jnanis and karmis depend on direct sense perception for their imperfect knowledge. The karmis never agree to accept anything not directly perceived, and the jnanis put forth only hypotheses
- Both the karma-nisthas and the jnanis are interested in personal benefit. The karmis are directly interested in personal benefit within the material world, and the jnanis are interested in merging into the existence of the Supreme
- Budha means one who is aware of everything, jnani. Budha bhava-samanvitah (BG 10.8). Such budha, intelligent person, will not accept these base qualities - of SB 5.6.5
- By executing devotional service one automatically becomes an expert jnani and an expert yogi. In other words, jnana and yoga are different preliminary stages of devotional service
- By penances, austerities, & meditations they (the jnanis & yogis) can rise up to the platform of the Supreme Absolute, but as has been explained, they again fall down to the material world, because they have not taken Krsna's personal features seriously
- By virtue of his devotional service he (the devotee) attains the brahma-bhuta (SB 4.30.20) stage without a doubt. The yogis & jnanis are always doubtful about their constitutional position; they mistakenly think of becoming one with the Supreme
D
- Despite the fact that all these (Krsna's) names, activities and pastimes are mentioned in the sastras and understood by the devotees, the karmis (fruitive laborers) cannot understand them. Nor can the jnanis (mental speculators) understand them
- Durvasa Muni, a great yogi, harassed Maharaja Ambarisa because the latter was a great devotee of the Lord. And the great karmi and jnani Hiranyakasipu even harassed his own Vaisnava son, Prahlada Maharaja
E
- Even a neophyte devotee is superior to the karmis and jnanis because he has full faith in chanting the holy name of the Lord
- Even after achieving so-called perfection, many karmis, jnanis and yogis become attached to material activities again
- Even that satisfaction (the liberation from the anxieties of material existence) is not the ultimate satisfaction. The jnanis and the karmis have desires, as do the yogis, but devotees have no desires
- Even those who are so-called advanced in knowledge, karmi, jnani, yogi, they are also after sense gratification. Karmi is openly after sense gratification and jnani is subtly
- Everyone, regardless of whether he is a karmi, jnani, yogi or bhakta, should invariably take shelter of the lotus feet of Vasudeva and render transcendental loving service unto Him so that all his desires will be duly fulfilled
- Everyone-whether akama (a devotee), sarva-kama (a karmi) or moksa-kama (a jnani or yogi) - is encouraged to worship the SP of Godhead by the direct method of devotional service. In this way one can get both material and spiritual profit simultaneously
F
- False egoism carries one from one species of life into another perpetually, and there is no rest in any species of life. The jnani understands this fact and therefore ceases to work and takes to karma-sannyasa
- Foolish people say that bhakti is meant for ajnanis, unintelligent people, but this is not the case. In Bhagavad-gita Krsna indicates that after many births, the jnani, the man in knowledge, surrenders unto Him
- Foolish people think of Krsna as one of them. Not understanding His spiritual potency, they simply decry the personal form of the Absolute Truth, foolishly thinking of themselves as jnanis cognizant of the complete truth
- For a Krsna conscious person who is cultivating Krsna consciousness favorably, the happiness conceived by the karmis, jnanis and yogis is treated as less than a fig
- For the benefit of all human society, not only does the Lord assume the form of Manu as an incarnation to rule the universe properly, but He also assumes the forms of a teacher, yogi, jnani and so on, for the benefit of human society
- For the jnanis, the atheist Kapila, Vasistha, Durvasa, Dattatreya and other impersonalist philosophers are mahajanas. For the demons, Hiranyaksa, Hiranyakasipu, Ravana, Ravana's son Meghanada, Jarasandha and others are accepted as mahajanas
- Four kinds of men - arta (one who is distressed), artharthi (one in need of money), jijnasu (one who is inquisitive) and jnani (a person in knowledge) - try to understand devotional service
- From the results achieved by the karmis and devotees, one can understand the presence of the Supreme Personality of Godhead, who acts differently for the karmis and jnanis than for the devotees
- Furthermore, in order to be successful in devotional service one must give up the association of undesirable people. This includes karmis, jnanis, yogis and other nondevotees
G
- Generally, in the material world two things are going on. The karmis are busy try to earn money for their sense gratification, and the jnanis, they've given up the world as mithya
- Genuine jnanis know how everything is connected to Brahman, the Absolute Truth. They are humble, unassuming, clean, brahminical, and reverent toward the guru, and they possess many other good qualities
H
- He (a visayi) acts as a karmi, jnani, yogi or something else, according to his desire, but he does not know that the activities of karma, jnana and yoga simply bind one to the cycle of birth and death
- He (the jnani) also knows that there are three aspects that complicate all material gain - one wants profit from his work, one wants adoration from others because of his riches, and one wants fame because of his wealth
- He (the jnani) knows that all of these (riches and wealth) apply but to the body and that when the body is finished, they also go. When the body dies, one is no longer a rich man but a spirit soul, and according to his work, he has to enter another body
- He (who is conversant with the science of Krsna knows perfectly that he is not the body) is not concerned with the modes of goodness, passion or ignorance, but with Krsna. One who understands this is a jnani, a wise man, and he is very much dear to Krsna
- Here is a very good example concerning spiritual understanding. Foolish rascals, including so-called jnanis, philosophers and scientists, cannot understand the existence of the soul within the body because they are lacking in spiritual knowledge
- Here the jnanis have got a very nice body, brahminical body, pure, cleansed and beautiful, knowledge. The higher development, they can go still up, Maharloka, Janaloka, Tapoloka, Satyaloka, Siddhaloka, Brahmaloka
- His activities are enacted to attract all kinds of men - karmis, jnanis and bhaktas. Because He is transcendental to all laws of karma
I
- If a karmi, jnani or yogi somehow contacts a devotee and renders devotional service, Krsna immediately awards him love of God and gives him shelter at His lotus feet, although he may have no idea how to develop love of Krsna
- If a person does not come to the conclusion that he has nothing to do with any kind of material happiness, he cannot come to the platform of understanding the Absolute Truth, or tattva jnana. Karmis, jnanis and yogis are after some material elevation
- If he (a jnani) persists to understand what is the Absolute Truth by his jnana method, by his speculative method, then still he will have to change many, many births
- If one gives up the research work just after making a few steps' advance, oh, that will not help. One has to go on, go on with it with steadiness, that "What is God? I shall see." That is called jnani, jijnasu, philosopher, inquisitive
- If one has no connection with Nitai, Balarama, then even though one is a very learned scholar or jnani or has taken birth in a very respectable family, these assets will not help him
- If one participates in a discussion of devotees, he is both materially and spiritually benefited. The speaker and the audience are both benefited, and the karmis and jnanis are benefited
- If you are a jnani, a philosopher, speculating what is the truth, ultimate truth is Krsna
- If you hear from the right source of Krsna - not from the professional or from jnanis, karmis or politicians. Pure devotee. In pure devotional service, in pure devotional mood. Then the potency will act and you will . . . we shall become pure devotee
- In bhakti, one can immediately . . . because real process is to surrender to God. That is the real process. But these jnanis, yogis and karmis, they are not prepared to surrender to God
- In sastra there are many injunctions for karmis and jnanis, especially for karmis, by which they can become pious and happy even in material life
- In spite of their (empiric philosophers and yogis) strict adherence to the principles of yama, niyama, asana, dhyana, dharana and pranayama, the great yogis and jnanis are unable to enter into the internal potency of the Lord
- In Srimad-Bhagavatam (SB 10.2.32) it is said that due to their poor fund of knowledge, the jnanis are not actually liberated. They simply think that they are liberated
- In such a transcendental state there is no need of artificial control of the mind, mental speculation or meditation, as performed by the jnanis and yogis. One gives up such processes, as the heavenly King, Indra, forgoes the trouble to dig a well
- In the Bhagavad-gita (6.46-47) there is a comparative analysis of the three types of transcendentalists - the worshipers of the impersonal Brahman (jnanis), the worshipers of the Paramatma feature (yogis) and the devotees of Lord Sri Krsna (bhaktas)
- In the case of the transcendentalist, be he a jnani, a yogi or a devotee, because of the material body he cannot actually enjoy spiritual achievement
- In these two verses (SB 4.29.45-46) both the karmis and jnanis are described as unfit to understand Him - God
- In this material world there are jnanis and karmis. The karmis are fools who unnecessarily work very hard
- In this verse (SB 4.20.1) the word atmanam is very significant. It is a custom among yogis and jnanis to address one another (or even an ordinary man) as one's self, for a transcendentalist never accepts a living being to be the body
- It doesn't matter whether one is a karmi, jnani, yogi, philanthropist, politician or whatever; if one has no love for the lotus feet of the Lord, one falls down. That is the verdict given by Lord Brahma in this verse - SB 10.2.32
- It is recommended that the devotees (akama), the karmis (sarva-kama) and the jnanis, who desire to be liberated (moksa-kama), should all worship the Supreme Personality of Godhead to acquire their desired goals of life
- It is said in the Srimad Bhagavatam, that substance called truth, tattva, those who are jnanis they think it is formless, and the yogis understand it as Paramatma, and the devotees understand the truth to be Bhagavan
- It is said, vaisnavera kriya mudra vijneha na bujhaya: even the most learned person cannot understand the value of a Vaisnava. There is always a possibility for so-called jnanis and yogis to be mistaken when studying the character of a Vaisnava
- It so happened that when this very cobbler came to his former house, his former sons and grandsons beat him with shoes. Unless the karmis and jnanis become interested in KC, they will simply continue to waste their life in fruitless activities
J
- Jijnasuh, jnani, they do not want anything "Give me," but jijnasuh: "Actually, what is God? What is the Absolute Truth?" That is the difference
- Jnani is nitya-yukta. He is not a jnani, or man in knowledge, who is not eternally engaged in the service of Krsna
- Jnani means they are finding out solution by mental speculation. And yogi means they are trying to find out spiritual salvation by bodily exercises. They are all, in strict sense, they are all materialist
- Jnani wants to merge, and karmi wants higher level, higher standard of life. That is karmi's business. Karmis give in charity just to acquire pious result out of it, so that after death he can be elevated to the Svargaloka, heavenly planet
- Jnani, when he makes searching after God, there is no question of being put into distressed condition or in need of money. They are searching after God for God's sake, what is the nature of God
- Jnani, who understands the futility of engaged, simply being engaged for the bodily comfort . . . he understands, "After all, the body will not stay. So why, why I am wasting by this way, if there is another business?" That is jnani
- Jnanis and hatha-yogis can only gradually ascend to the spiritual platform by nullifying their material discrimination on the platform of psychology and nullifying the false ego, by which one thinks, "I am this body, a product of matter"
- Jnanis and yogis without devotion may think themselves liberated, but actually their intelligence is not as pure as that of a devotee. The jnanis and yogis cannot become factually liberated unless they become elevated to the position of devotees
- Jnanis are always aspiring after liberation and trying to become one with the Supreme
- Jnanis are engaged in philosophical speculation in order to gain release from the clutches of material nature. In these ways everyone is engaged in performing very difficult tasks simply for the gratification of the senses
- Jnanis are not as sinful as karmis, but they do not try to reclaim others back to Godhead. They perform austerities for their own liberation. Yogis are also engaged in self-aggrandizement by trying to attain mystic powers
- Jnanis at least know what is sinful and what is pious, and they very cautiously act according to the injunctions of the sastras
- Jnanis can discriminate between matter and spirit, but the yogis, the best of whom are the bhakti-yogis, want to return home, back to Godhead
- Jnanis concentrate on the virat-rupa, the gigantic universal form of the Lord. This is a good system in the beginning for those who are extremely materialistic, but there is no need to think continuously of the virat-rupa
- Jnanis means the wise men or persons who are very much aware of everything. So they can understand the impersonal feature of the Absolute Truth
- Jnanis recommend that one adopt naiskarmya by not doing anything but simply meditating and thinking of Brahman, but this is impossible unless one realizes Parabrahman, Krsna
- Jnanis reject this world, and foolish persons accept this world as reality, and in this way they are both misguided. Although the body is not as important as the soul, we cannot say that it is false
- Jnanis try to get out of entanglement by philosophical speculation, but they have no standing in the liberated position. Because they do not take shelter under the lotus feet of the Lord, they fall down from the exalted position of Brahman realization
- Jnanis want to become one with the Brahman effulgence, yogis want to realize Paramatma, and devotees want to develop Krsna consciousness and transcendental loving service to the Lord. That loving service is the perfect stage of sense control
- Jnanis want to become one with the Supreme or liberation, so it should be uncovered by the result of jnana and karma and fully devoid of any other desire. That is bhakti. So those who are bhaktas and desiring after liberation, they are not pure bhakta
- Jnanis, karmis and materialistic planmakers generally attract the attention of conditioned souls, but when the materialists cannot fulfill their plans and when their devices are frustrated, they become angry
- Jnanis, they also want. They, being fed up of this material way of life, they want to merge into the existence of Brahman. That is jnani
- Jnanis, they are trying to make it variety-less, and the Buddhists, they are trying to make it zero. Our philosophy is substance. This is difference: substance, reality. Vastava-vastu, real reality, not the false thing
- Jnanis, they say brahma satyam jagan mithya: "This world is false. There is no enjoyment. Actual enjoyment, to merge into the existence of Brahman." So that is also a subtle sense enjoyment
- Jnanis, yogis and karmis devoid of devotional service are called offenders
- Just as jnanis think that merging into the existence of the Lord is the highest truth, these seven exalted personalities (the seven great sages) accept devotional service as the perfection of life
K
- Karmi is trying to go to the Svargaloka; jnanis want to go to the brahma-jyoti. The yogis also, they desire like that, because they do not feel very comfortable within this material world
- Karmis certainly take on one body after another. As far as jnanis are concerned, unless they are promoted to the topmost understanding, they must return to the material world
- Karmis desire material happiness, and jnanis desire liberation, but a devotee does not desire anything; he is simply satisfied by rendering transcendental loving service at the lotus feet of the Lord and glorifying Him everywhere by preaching
- Karmis work day and night to improve their economic condition, jnanis undergo severe austerities in order to get liberation, and yogis also undergo severe austerities by practicing the yoga system for attainment of wonderful mystic powers
- Karmis, jnanis and yogis all hanker to possess some material or spiritual assets. Karmis want material possessions, jnanis and yogis want spiritual possessions, but devotees do not want any material or spiritual assets
- Karmis, jnanis and yogis are full of anxiety because they want something, but a devotee does not want anything; he is simply satisfied in the service of the Lord, who is fully blissful
- Karmis, jnanis and yogis cannot be bound in devotional service. Karmis fully engage in the activities of the body. Their aim of life is to give comfort to the body only
- Karmis, jnanis, yogis, tapasvis and students of Vedic literature who do not have Krsna consciousness simply beat around the bush and do not get any final profit because they have no clear knowledge of the Supreme Personality of Godhead
- Karmis, marriage is necessary, because without sex life they cannot work. And for jnanis, yogis, bhaktas, sex life prohibited
- Koti-karmanistha-madhye eka 'jnani' srestha: one jnani, or impersonalist, is better than many thousands of fruitive actors
- Krsna Consciousness Movement is meant for defying both classes of men; namely the karmis and the jnanis or yogis. That is our mission. Now among our students those who are advanced should take up this matter more seriously
- Krsna-bhakta-niskama, ataeva 'santa.' (CC Madhya 19.149) Only a Krsna conscious person, who knows the aim and object of life, is peaceful. All others, whether karmis, jnanis or yogis, are restless and cannot enjoy real peace
L
- Less intelligent persons are known as karmis, or fruitive workers, and jnanis, or dry mental speculators
- Let us study the laws of God." So jnani, karmi . . . and yogi, they are also of the same view. So karmi, jnani, yogi, and the last is bhakta
- Liberation begins with merging into the Brahman effulgence of the Supreme Lord. This conception is held by the jnani-sampradaya, philosophical speculators, but realization of the Supreme Personality of Godhead is higher
- Lord Vasudeva, or Sri Krsna, the son of Vasudeva, is the Supreme Personality of Godhead. He is manifest within the hearts of yogis in His Paramatma feature, and He is worshiped as impersonal Brahman by jnanis
M
- Materially speaking, every living entity dies; death is inevitable. But those who are karmis, jnanis and yogis return to this material world after death, whereas bhaktas do not
- Maya means this maya, illusion, can be rejected by advancement of knowledge. That is jnani. Jnani means this is real knowledge, to understand his real position
- Mayavadi philosophers, yogis and jnanis try to give up this material world simply by saying, brahma satyam jagan mithya: "This world is false. There is no use of it. Let us take to Brahman." Such theoretical knowledge will not help us
- Mukunda, Lord Caitanya Mahaprabhu's class friend and devotee, so he was attending many jnani, karmi, yogi . . . he was going everywhere. Caitanya Mahaprabhu became very much displeased, just to show example that we should not be hodgepodge
N
- Neither karmis nor jnanis are purified. In the words of Srila Bhaktisiddhanta Thakura, they are kukarmis and kujnanis - bad fruitive actors and bad speculators
- No one can imagine the form of God, for God is so great. One may imagine some form, but that is a concoction; it is not the real form. There are those who imagine the form of God, and there are those who deny the form of God. Neither is a jnani
- None of the devotees of the Lord ever deviated from the path of devotional service by taking to other methods as adopted by the jnanis or yogis
- None of them (karmis, jnanis, yogis) are situated in a transcendental position. Only devotees who belong to none of the groups, are transcendental
O
- Of course the jnani's position is better than that of the karmi but that position is also insufficient. The jnani must actually become liberated, and after liberation he may be situated in devotional service BG 18.54, mad-bhaktim labhate param
- Of the different classes of men-karmis, jnanis and yogis - the karmis are those who are engaged in the activities of sense gratification
- On this platform (of the causal ocean), a living entity is completely free from material entanglement. For the jnanis who want to merge into the Brahman effulgence, there is Brahma-loka
- Once these mind-clouding doubts disperse, one enters the doors of pure devotional service. Karmis and jnanis are also tainted by material desires - the desire to enjoy their senses and the desire for liberation, respectively
- One can find many great souls amongst yogis and jnanis, but a truly great soul, a pure devotee of the Lord, who is fully surrendered to the Lord, is very rarely found
- One has to take center completely of Krsna. Then one can become much greater than great jnanis and yogis. BG 1972 purports
- One is going to God for asking something, and jijnasuh, jnani, is eulogized because they do not ask anything. To ask anything from God is not higher standard of bhakti
- One may become famous as a brahma-jnani, an impersonalist scholar, or one may become a materially opulent person. In either case, such reputations are inferior to the reputation of Krsna’s devotee
- One may progress from one stage to another, coming from the stage of karmi or fruitive laborer, to the stage of jnani or philosopher, to the stage of yogi or meditator, but in any case one finally has to come to the platform of bhakti, or DS
- One should hear such (about God) discourses from a person Bhagavatam and not from the professional man, or from the karmi, jnani or yogi. That is the secret of learning the science
- One who engages in mundane activity - be he a so-called jnani, yogi, karmi, philanthropist, nationalist, or whatever - cannot attain the higher stage of mahatma. He remains a duratma, or cripple-minded person
- One who is actually intelligent, although he may be a devotee free from material desires, a karmi desiring all kinds of material facilities, or a jnani desiring liberation, should seriously engage in bhakti-yoga for the satisfaction of the S P of God
- One who thinks of the Supreme Lord always is the greatest yogi, the supermost jnani, and the greatest devotee at the same time. BG 1972 Introduction
- One who thinks of the Supreme Lord always, he's the greatest yogi, he is the supermost jnani, and he is also the greatest devotee at the same time
- Only because of the darkness of ignorance do the yogis and jnanis deny the senses of the Lord and thus artificially try to control the activities of the diseased senses
- Only by worshiping Vasudeva can one become free from the desires of fruitive activities. Outside of worshiping Vasudeva, the yogis and jnanis cannot attain freedom from such desires
- Only the devotee is on the platform of tattva jnana, not the others - karmis, jnanis and yogis
- Only those who are on the spiritual platform are able to understand the activities of Sri Caitanya Mahaprabhu. Materialistic persons cannot understand these activities and are generally known as karmis or jnanis
- Only we, the Vaisnavas, we are trying to become servant. The karmis and jnanis, they do not like to become servant. They criticize us that - You Vaisnavas, you have got slave mentality
- Ordinary karmis are busy acquiring money for sense gratification, and ordinary jnanis are socially aloof when they speculate on liberation, but actual devotees and saintly persons are always anxious to see how the people can be made happy
- Our knowledge is fully perfect due to being handed from master to disciple. A Vaisnava is always engaged in the transcendental loving service of the Lord, and thus neither karmis nor jnanis can understand the activities of a Vaisnava
- Our Krsna consciousness movement is directed with this understanding (to preach only devotional service, not encouraging karmis, jnanis and yogis), and therefore the asuras always try to suppress it
- Our position is transcendental, above. Karmis, they are on the material field. They are trying to enjoy on the material platform. Jnanis, they're trying to make it variety-less, & the Buddhists, they're trying to make it zero. Our philosophy is substance
- Out of hundreds of thousands of karmis, only a few may feel tired of material engagement and desire to get out of the labyrinth. Such intelligent persons are called jnanis. The Vedanta-sutra is directed to such jnanis
- Out of many attached to fruitive activity, one may be a jnani - that is, one philosophically inclined and superior to the karmis
- Out of many jnanis, one may be liberated from material bondage, and out of many millions of liberated jnanis, one may become a devotee of Krsna
- Out of many millions of persons engaged in ritualistic ceremony, one becomes advanced in knowledge. They are called jnani, or speculative philosopher. Not karmis, but jnani
- Out of many millions of such worshipers (of demigods), some may actually engage in the process of understanding the Supreme, the Absolute Truth. They are called jnanis
- Out of many such persons who engage in righteous activities for sense gratification, only a few come to know about the Absolute Truth. These are called jnanis, empiric philosophers
- Out of many thousands of karmis, one becomes jnani, jnani, in true knowledge. They are called jnani
- Out of millions of karma-nisthas there may be one who is wise. Those who try to avoid fruitive activity and who become silent in order to merge into the spiritual existence of the Absolute Truth are generally known as jnanis, wise men
- Out of these four classes of men (karmi, jnani, yogi and bhakta), the three classes - means karmi, jnani and yogi - they are restless, because they actually did not find out what is the solution
- Out of three kinds of men - the karmis, jnanis and bhaktas - the bhakta is described herein (SB 4.24.57) as the most exalted. Srila Prabodhananda Sarasvati has sung: kaivalyam narakayate tridasa-pur akasa-puspayate (Caitanya-candramrta)
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- Param brahma, the Supreme Lord, and param dhama, the supreme repose, is Krsna. Therefore anyone who desires anything - whether he be a karmi, a jnani or a yogi - should try to perceive the SPG very seriously, and all of his desires will be fulfilled
- People should give up the company of so-called yogis, jnanis, karmis and philanthropists because their association can benefit no one
- Perfect knowledge means one who has perfect vision of the perfect - not theoretical, but actual vision of the spiritual subject matter. He is called jnani. Jnaninas tattva-darsinah. Tattva, tattva means the Absolute Truth
- Perfection for a jnani lies in attaining the stage of brahma-bhuta, or self-realization. Only after self-realization is attained does the stage of understanding devotional service begin
- Philosophers, scientists, yogis, jnanis and transcendentalists are all trying to find out the ultimate source of everything. This source is given in Brahma-samhita, sarva-karana-karanam: (Bs. 5.1) Krsna is the cause of all causes
- Prthu Maharaja expressed that he was interested neither in the benediction desired by the karmis nor that desired by the jnanis and yogis
S
- Simply jnana, theoretical knowledge, is not good. It must be practical. Jnana, the result of jnana is to become liberated, mukti. Simply I am very jnani and I am doing all nonsense, this is not jnani. He must be liberated from material attachment
- Simply jnani, simply A-B-C-D knowledge, academic education, will not help. You must be jnani, at the same time, tattva-darsi. That tattva-darsana cannot be possible by mental speculation
- Since they have no material conception of life, why should they aspire for liberation? The gopis do not want that liberation desired by yogis and jnanis, for they are already liberated from the ocean of material existence
- Sisupala was neither a jnani nor a bhakta, yet simply by envy of the Lord he attained an exalted position by merging into the Lord's body. Certainly this was astonishing
- Sisupala, however, was neither a jnani nor a bhakta, yet simply by envy of the Lord he attained an exalted position by merging into the Lord's body. Certainly this was astonishing
- So generally, in the material world two things are going on. The karmis are busy to acquire money for his sense gratification, and the jnanis, they've given up the world as mithya. Brahma satyam jagan mithya: Brahman is truth, and this is all mithya
- So one has to be vipascit, learned, to understand the interest of life, self-interest. Everyone is working, especially the karmis, the jnanis, the yogis, and mixed devotees, they are working for self-interest
- So-called jnanis, they do not have the entrance into the ananda platform, they come to this material ananda, material pleasure. Therefore they take to this hospitality or opening a school or philanthropic work - another type of this material pleasure
- Sometimes yogis and jnanis in the beginning take to the chanting of the Hare Krsna maha-mantra as a way to begin their various practices
- Sometimes yogis and jnanis voluntarily give up all material opulences to practice their system of liberation and taste spiritual bliss. However, they frequently fall down because artificial renunciation of material opulences cannot endure
- Such a person actually has nothing to do with his material body or the material world. Those who are not in Krsna consciousness are called karmis and jnanis, and they hover on the bodily and mental platforms and thus are not liberated
- Such unfortunate creatures (yogis and jnanis) are never favored by the Supreme Personality of Godhead, for they do not know what devotional service is
- Superficial knowledge is useless for understanding the SPG, but when one's knowledge becomes extremely intense and deep, one understands Vasudeva (vasudevah sarvam iti sa mahatma sudurlabhah (BG 7.19)). A jnani attains this stage after many, many births
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- Tapasvi, jnani, yogi, they are trying to come to the liberated position, but thinking that "I shall become God." The same disease. Up to the end, the same disease. God means "enjoyer" This disease can be cured only by surrender. That is the only medicine
- That is there, a class of men, jijnasu. Catur-vidha bhajante mam sukrtinah (BG 7.16). They are pious. "Actually what is the truth?" Jijnasu. And jnani
- That understanding (Understanding of a Devotee of God) alone is real because although jnanis, mental speculators, can realize only the effulgence, or the bodily luster, of the Supreme Personality of Godhead
- The Absolute Truth is easier to understand for a devotee than for jnanis who simply speculate to understand Vasudeva. Lord Siva confirms this statement
- The associates of Visnu reminded him that not only his forefathers but everyone else before him was unable to attain Visnuloka, the planet where Lord Visnu resides. This is because everyone within this material world is either a karmi, a jnani or a yogi
- The astanga-yogis try to control the senses. The devotees, however, try to engage the senses in the service of the Lord. Therefore it appears that the activities of the bhaktas, devotees, are better than those of the jnanis and yogis
- The bhakta, is beyond the karmi and the jnani. The karmi has many desires, and the jnani tries to get rid of all desires, but desirelessness can be possible only when we desire to serve Krsna. Otherwise it is not possible to get rid of desires
- The bhaktas know that the Supreme Person has no material form, whereas the jnanis simply deny the material form. One should therefore take shelter of the bhakti-marga, the path of devotion; then everything will be clear
- The conclusion is that a devotee, by the grace of the Lord, is liberated in both this life and the next, whereas karmis, jnanis and yogis are never liberated, either in this life or in the next
- The devotee can see the Supreme Lord face to face, but the jnani, the empiric philosopher or yogi cannot. They cannot be elevated to the positions of associates of the Lord
- The devotee of Lord Krsna has no desire other than serving Krsna. Even so-called liberated people are full of desires. Fruitive actors desire better living accommodations, and jnanis want to be one with the Supreme
- The devotees are above the yogis and the jnanis because pure devotees do not deny the senses of the Lord; they want to satisfy the senses of the Lord
- The devotees cannot tolerate even the pricking of the Lord's lotus feet by a thorn. This tribulation in the heart of a devotee cannot be understood by karmis, jnanis or yogis
- The devotees, the jnanis, who are known as moksa-kama, and the karmis, who are known as sarva-kama, are all aspiring to worship the Supreme Personality of Godhead, Visnu
- The devotees, they work for Super - self-interest. There is self, but it is Super - self-interest. And the karmis, jnanis, yogis, they work for individual self-interest. Self-interest there must be
- The enlightened jnani, when free from all material contaminations, namely the gross and subtle bodies together with the senses of the material modes of nature, is placed in the Supreme and is thus liberated from material bondage
- The entire world is active, and this includes the karmis, the jnanis, the yogis and the bhaktas. However, all activities except those of the bhaktas, the devotees, end in bafflement and a waste of time and energy
- The first liberation, as the jnanis or the speculators want, it is another side of voidism, to merge into the existence of the Absolute. They don't want varieties
- The highest achievement attained by the jnanis, or impersonalists, is becoming one with the Supreme, generally known as moksa, liberation
- The jnani and yogis may rise to the highest position, Brahman realization, but because of their lack of devotion unto the lotus feet of the Lord, they again fall down into material nature
- The jnani division of spiritualists go on speculating only to distinguish the soul from matter, but they have no information of the activities of the soul after being liberated by knowledge
- The jnani knows that fruitive activities will bind him to material existence and cause him to transmigrate from one kind of body to another
- The jnani knows that he is not the body, and out of many millions of jnanis, one may be actually liberated
- The jnani wants to extinguish the distinction between knowledge, the knower and the aim of knowledge. This philosophy is called monism, or oneness, and is characterized by spiritual silence
- The jnani, he does not touch anyone's property. That is very good. Then the karmi, because karmi takes other's property and utilizes it for his own purpose. But bhakta is neither karmi nor jnani
- The jnani, the wise man, knows that material things are flickering
- The jnanis & the yogis, by their endeavor, they are trying to get out of this entanglement, but the devotees, simply by engaging himself in the vasudeva-bhakti, vasudeva-parayana, simply by bhakti they come out of the entanglement without any difficulty
- The jnanis and the devotees are actually in agreement up to the point of liberation from material contamination. But the jnanis remain pacified on the platform of simple understanding, the devotees develop further spiritual advancement in loving service
- The jnanis and yogis are generally impersonalists, and although they attain the temporary form of liberation by merging into the impersonal effulgence, the spiritual sky, according to Srimad-Bhagavatam their knowledge is not considered pure
- The jnanis and yogis, although trying to be free from the desires of material activities, actually become more and more entangled in false philosophical speculation or strenuous attempts to stop the activities of the senses
- The jnanis and yogis, who are not attached to the lotus feet of the Lord, simply struggle against the waves of desire. They are described in this verse (SB 4.22.39) as rikta-matayah, which means "devoid of devotional service
- The jnanis are a little more advanced than the dull-headed karmis, who are simply interested in sense gratification
- The jnanis are also engaged in sense gratification, for they are simply interested in becoming one with the Supreme. Thus the aim of all these activities is sense gratification to a higher or a lower degree
- The jnanis are mental speculators who simply try to understand what is spirit and what is matter. Their process is neti neti: "This is not spirit, this is not Brahman"
- The jnanis are those who, when a little elevated, think, "Why work so hard? So many things are not required. Why accumulate so much money and food and so much false prestige?" The jnani thinks in this way
- The jnanis are trying to merge into the effulgence of isvara, or the yogis are trying to find out the isvara, the supreme controller
- The jnanis cannot be desireless because their intelligence is unsound. They want to merge into the Brahman effulgence, but even though they may be raised to that platform, they cannot be satisfied there
- The jnanis maintain that fruitive activity is imperfect. For them, perfection is the cessation of work and the merging into the supreme existence. That is their goal in life
- The jnanis or philosophers are also trying (to diminish the miserable condition), but they have become disgusted & so proclaim, "This world is false." Thinking this, they try to merge into the existence of the Supreme and in this way extinguish the fire
- The jnanis they are also second-class rascal. Even a big scholar like Dr. Radhakrishnan, he is how, I mean to say, deforming the meaning of Bhagavad-gita
- The jnanis try to detach their sensual activities from material engagement. The jnana-yogi thinks that matter is false and that Brahman is truth; he tries, therefore, by cultivation of knowledge, to detach the senses from material enjoyment
- The jnanis want to see Him to become one with Him, and the yogis want to see Him partially represented within their heart as Paramatma, but the bhaktas, or the devotees, want to see Him in His complete perfection
- The jnanis' idea of the highest position is merging into the effulgence of the Lord. But a devotee's highest position is in preaching all over the world the glories of the Supreme Personality of Godhead
- The jnanis, by culture of brahma-vidya, spiritual knowledge, struggle very hard to get out of the clutches of material nature, but a devotee, by dint of his advancement in devotional service, automatically becomes detached from his material body
- The jnanis, or monistic philosophers, because of their impersonal conception of the Lord, cannot enter the Vaikuṇṭha planets, but they also cannot stay eternally in the brahma-jyotir. Thus after some time they fall again to this material world
- The jnanis, the impersonalists, who are attached to the Brahman effulgence, try to understand the Absolute Truth by dint of their knowledge, but they do not know that their knowledge is imperfect and limited whereas Krsna, the Absolute Truth, is unlimited
- The jnanis, the salvationists, who have become frustrated in enjoying the material resources, want to become one with the Supreme Personality of Godhead or merge into the impersonal effulgence
- The jnanis, the yogis, or the karmis, they do not want this no attachment. They want more and more attachment
- The jnanis, they are simply trying to get out of the material world, but their attempt will be failure because they do not catch up the real spiritual work. Real spiritual work is Krsna
- The jnanis, they are very much proud that they are advanced in knowledge and renouncing, but if somebody asks, "Sir, what you are renouncing?" "This world." "All right. When this world became your property that you are renouncing?"
- The jnanis, those who have cultivated Vedic knowledge, are better than ordinary fruitive workers, that the yogis are still greater than the jnanis, and that among all yogis, those who constantly serve the Lord with all their energies are the topmost
- The jnanis, who try to become one with the Supreme by mental speculation, are called mukti-kami, or those who desire liberation from material existence
- The jnanis, yogis and karmis are not particularly dear, for the karmis simply want to see the Supreme Personality of Godhead as their order supplier
- The jnanis, yogis and karmis cannot expect this direct cooperation of the Lord. They are not able to satisfy the Lord by transcendental loving service, nor do they believe in such service to the Lord
- The karmi thinks of this world as "mine," and the jnani thinks "I am" everything. The whole material conception of politics, sociology, philanthropy, altruism, etc., conceived by the conditioned souls is on the basis of this misconceived "I" and "mine"
- The karmi, jnani or yogi - in fact, everyone - worships Lord Visnu if he is actually expert in knowledge of the Vedas and Tantras
- The karmis and jnanis are generally devotees of Lord Siva, but they do not properly understand his real purpose in life. Sometimes so-called devotees of Lord Siva imitate him in using poisonous intoxicants
- The karmis are completely in illusion, the jnanis are neither in illusion nor in positive knowledge, but the yogis, especially the bhakti-yogis, are completely on the spiritual platform
- The karmis are fond of the conception of "mine," the jnanis are fond of the conception of "I," and both of them are unqualified to be free from the bondage of the illusory energy
- The karmis are fully under the bodily conception of life, and the jnanis, although theoretically understanding that they are not the body, also have no information about the lotus feet of the Lord because they overly stress impersonalism
- The karmis are generally engaged in fruitive activities for material bodily comforts. The jnanis, however, are disgusted with searching after material comforts. They understand that they have nothing to do with this material world, being spirit souls
- The karmis are very much attached to material enjoyment, the jnanis are very anxious to become freed from material clutches, and the yogis are very fond of attaining the eight kinds of mystic perfection
- The karmis who desire sense gratification, the jnanis who aspire for the liberation of merging into the existence of the Supreme, and the yogis who seek material success in mystic power are all restless, and ultimately they are baffled
- The karmis work hard day and night for some bodily comfort, and the jnanis simply speculate about how to get out of the entanglement of karma and merge into the Brahman effulgence
- The karmis, however, or jnanis or yogis endeavor always for their own personal happiness
- The karmis, jnanis and yogis have their particular mentalities in the modes of nature, and therefore they are called itara or nondevotees. These itaras, including even the yogis, sometimes harass the devotees of the Lord
- The karmis, jnanis, and yogis, as well as the common politicians and anyone else who is working hard to make a comfortable and peaceful situation in this material world, must clearly realize that the world is transitory and full of misery
- The karmis, jnanis, yogis - everyone is in want. They cannot be happy. And when you come to the position, "My Lord, I do not want anything. Simply I want to serve You. Give me this opportunity," that is perfection
- The karmis, jnanis, yogis, they are in want. The karmis, they simply want material happiness. "I want this, I want this, I want this, I want this." The whole world is rolling. Modern material civilization means to create wants. That is karmi
- The karmis, or fruitive workers, can elevate themselves to the Svargaloka planets, which include the sun and the moon. Jnanis and yogis can attain still higher planets, such as Maharloka, Tapoloka and Brahmaloka
- The karmis, the gross fruitive workers, do not understand the distinction between the body and the soul. Out of many millions of karmis, there may be one jnani, one wise man who can understand
- The karmis, under the direction of Vedic instructions, try to elevate themselves to higher planetary systems. The jnanis try to merge into the existence of Brahman, the impersonal feature of the Lord
- The Lord is famous as bhakta-vatsala, which means that He is always favorably inclined to the devotees, whereas He is never addressed anywhere in the Vedic literature as jnani-vatsala
- The Lord says in BG 4.11: Everyone follows My path in all respects, O son of Prtha. One may be a karmi, a jnani, a yogi and then a bhakta or prema-bhakta. But the ultimate stage of realization is prema-bhakti, as actually demonstrated by mother Yasoda
- The lower stratum of those who strive for perfection are the karmis, or fruitive workers, who look to gratify their senses. Above them are the jnanis, or seekers of knowledge
- The lowest stage is the karmis. Karmis means those who are working very hard for sense gratification. They are called karmis. And the next stage is the jnani. Wiser than the karmis, they try to realize the value of life, what is the value of life
- The man in knowledge is called jnani - one who has understood his constitutional position
- The material success of the karmis is destined to be destroyed; similarly, the impersonal realization attained by the jnanis is also destroyed in the course of time
- The mellows of Lord Krsna's pastimes, which are full of bliss, attract the jnani from the pleasure of Brahman realization and conquer him
- The mystic yogis simply try to control the senses by practicing the eight divisions of yoga-yama, niyama, asana, pranayama, pratyahara, etc. - and the jnanis try by mental reasoning to understand that sense enjoyment is false
- The other class of jnanis, whose jnana is mixed with bhakti, are also of two kinds - those who are devoted to the so-called false form of the SPG and those who understand the SPG as sac-cid-ananda-vigraha (Bs. 5.1), the actual spiritual form
- The people of the world are very much harassed by so-called religious-principled svamis, yogis, karmis and jnanis, but none of these can show the right way to become elevated to the spiritual platform
- The personified Vedas continued, "For such persons (the so-called yogis and jnanis), both this life and the next life are sources of tribulation"
- The personified Vedas said that if the yogis and the jnanis do not free themselves from sinful desires, then their particular process of self-realization will never be successful
- The philosophy of the Buddha, the argumentative presentations of the jnanis, the yoga systems of Patanjali and Gautama, and the systems of philosophers like Kanada, Kapila and Dattatreya are dangerous creatures in the ocean of nescience
- The progress of culturing knowledge by the jnanis or the bodily gymnastics by the yogis are ultimately given up by the respective performers, but a devotee of the Lord cannot give up the service of the Lord, for he is ordered by his spiritual master
- The rascal means the Mayavadi, karmi, jnani, yogi, all they are rascals. It is our open declaration. So we have to give up the company of these rascals
- The result (of being capitalist) is that there is always a distressful situation. In contrast to these men are those influenced by the mode of goodness - the karmis and jnanis
- The results of such activities are temporary. As Krsna Himself proclaims in Bhagavad-gita (BG 7.23): "The fruits (of those who worship the demigods) are limited and temporary." The fruits of the activities of the yogis, karmis and jnanis are ephemeral
- The Sankhyites, or jnanis, deny the material form, and the devotees also know very well that the Absolute Truth, Bhagavan, has no material form
- The sastra says: "No other method will be successful." Kalau nasty eva nasty eva nasty eva gatir anyatha (CC Adi 17.21). Karma, jnana, yoga. So therefore three times stressed, nasty eva. "By karma you will not be successful." Time is different
- The secret of success for the devotee is not understood by the karmis and jnanis. Karmis therefore try to be happy by material adjustment, and jnanis want to be happy by becoming one with the Supreme. The devotee has no such interest
- The sense of intimacy by which one thinks of Krsna as one’s only shelter and friend is absent in santa-rasa because one accepts Krsna as impersonal Parambrahma or localized Paramatma. This understanding is based on the speculative knowledge of the jnani
- The so-called jnanis and yogis cannot compare to a devotee
- The so-called learned scholars and philanthropists are actually karmis and jnanis, and some are actually misers engaged in sinful activity. All are condemned because they are not devotees of Lord Krsna
- The so-called yogis, jnanis, karmis, or followers of religious, ritualistic ceremonies, they think, - How it is possible that these Hare Krsna people have become so quickly self-realized simply by chanting Hare Krsna
- The speculators, the jnanis, go on speculating about the Supreme Personality of Godhead for many, many hundreds of thousands of years, but unless one is favored by the Supreme Personality of Godhead, one cannot understand His supreme glories
- The Supreme Lord is perfectly realized only by the devotees because they are above all pretensions. Those who are on the path of self-realization are generally classified as karmis, jnanis, yogis, or devotees of the Lord
- The Supreme Personality of Godhead is known as bhakta-vatsala. He is never described as jnani-vatsala or yogi-vatsala
- The transcendental bliss derived from devotional service, cannot be compared to the happiness derived by karmis by elevating themselves to the heavenly planets or by jnanis or yogis, who enjoy oneness with the supreme impersonal Brahman
- The transcendental forms and pastimes of the Lord, as described in Bhagavad-gita, are difficult subject matters for those who are not devotees to understand. The Lord never reveals Himself to persons like the jnanis and yogis
- The transcendental planet known as Visnuloka is especially meant for devotees, not for karmis, jnanis or yogis
- The ultimate goal of the karmis is promotion to the heavenly kingdom, and the ultimate goal of the jnanis is merging into the Brahman effulgence. Of course, the jnanis are superior to the karmis, as confirmed by Lord Caitanya
- The unconditioned living beings enjoy life in full freedom with the Lord, whereas the impersonalist jnanis and yogis enter into the impersonal glowing effulgence of the Vaikuntha planets
- The Vedas said, "As such, the so-called yogis and jnanis who are simply wasting their time in different types of sense gratification, either by mental speculation or by exhibition of limited mystic powers, will never be liberated from conditioned life"
- The water was so clear that it seemed like the mind of some great soul. There may be many great souls - jnanis, yogis and bhaktas, or pure devotees, are also called great souls - but they are very rarely found
- The wise man, the jnani, actually understands the science of God
- The word apare (others) is very significant in this connection. "Others" refers to the jnanis and the yogis, whose only hope is to merge into the existence of the impersonal brahmajyoti
- The word atma-jyotih is significant. The brahma-jyotir, which is greatly appreciated by jnanis, or monistic philosophers who desire to enter it for liberation, is nothing but the rays of the Lord's body
- The word baddha-sauhrdah - "bound in friendship" - is particularly used here. Karmis, jnanis and yogis cannot be bound in devotional service. Karmis fully engage in the activities of the body. Their aim of life is to give comfort to the body only
- The word santaya indicates that Lord Vasudeva is situated in everyone's heart but does not act with the living entity. Impersonalist jnanis realize Vasudeva when they are fully mature in knowledge - vasudevah sarvam iti sa mahatma sudurlabhah
- The word satam refers to transcendentalists. There are three kinds of transcendentalists: the jnani, yogi and bhakta. Out of these three, the bhakta is selected as the most suitable candidate to approach the Supreme Personality of Godhead
- The words bhave bhave are very significant here MM 3. They mean "birth after birth." Unlike the jnanis, who aspire to merge with the impersonal Absolute & thereby stop the process of repeatedly taking birth, a pure devotee is never afraid of this process
- The yogis and jnanis - that is, the mystic yogis and the impersonalists - can understand the Absolute Truth as impersonal or localized, but they cannot understand how the Supreme Absolute Truth can be a person
- The yogis and jnanis are confused in their attempts to understand Krsna, although the greatest of the impersonalists, Sripada Sankaracarya, has admitted in his Gita commentary that Krsna is the Supreme Personality of Godhead. BG 1972 purports
- Their (jnani's) dharma, or religion, consists of trying to make a peaceful atmosphere within this material world. The fools do not know that this has been tried for millions of years but has never happened and never will happen
- Their (jnani's) position is a little higher than that of the karmis because the karmis have taken this material world as everything
- There are different kinds of transcendentalists, namely the jnanis, or impersonalists, the mystic yogis and, of course, all the devotees of the Supreme Personality of Godhead. The Kumaras were both yogis and jnanis and finally bhaktas later on
- There are different methods how to get out of the suffering condition, karmi, jnani, yogi. But ultimate, very easy process is, if you become a devotee, if you become engaged in KC, then it is very easy. Then your prosperity, your auspicity, is guaranteed
- There are different types of satisfaction. Karmis are satisfied in their fruitive activities, jnanis are satisfied to merge into the effulgence of Brahman, and devotees are satisfied to engage in the Lord's service
- There are distinctions between an ordinary human being and the Supreme Lord. Karmis and jnanis who ignore these distinctions are offenders against the lotus feet of the Supreme Personality of Godhead
- There are four classes of men, namely karmis, jnanis, yogis and bhaktas. This statement pertains especially to karmis and jnanis
- There are four different types of human beings - the karmis, the jnanis, the yogis and the devotees. The karmis are materialistic, whereas the other three are transcendental
- There are many jnanis or sannyasis who, after taking sannyasa and giving up the world as false, return to the world to engage in politics or philanthropy or to open schools and hospitals. This means that they could not attain the real Brahman
- There are many karmis, yogis and jnanis who artificially try to compete with Krsna
- There are many kinds of mystics, such as the karma-yogi, jnana-yogi, dhyana-yogi and bhakti-yogi. The karmis particularly search after the favor of the demigods, the jnanis want to become one with the Supreme Absolute Truth
- There are many mahatmas, many yogis, jnanis, karmis. They're all good. But if they do not approach the ultimate goal of life - means approaching Vasudeva - then srama eva hi kevalam
- There are many philosophical speculators (jnanis) belonging to the Mayavada school who consider themselves liberated and call themselves Narayana. But their intelligence is not purified unless they engage in Krsna’s devotional service
- There are many so-called devotees, but actually they are only karmis and jnanis, for they are not directly devotees of Lord Krsna
- There are others, namely jnanis and yogis, who want the benediction of merging into the existence of the Lord. This is called kaivalya. The Lord is therefore addressed as kaivalya-pati, the master or Lord of the benediction known as kaivalya
- There are three classes of men. Akama, without kama, without any desire, that is devotees. And sarva-kama means the karmis, and moksa-kama - the jnanis. So whatever you may be, you can engage yourself in devotional service
- There are three classes of transcendentalists, namely the jnani, the yogi and the bhakta, or the impersonalist, the meditator and the devotee. BG 1972 Introduction
- There are three kinds of transcendentalists trying to overcome the influence of the modes of material nature - the jnanis, yogis and bhaktas. All of them attempt to overcome the influence of the senses, which is compared to the incessant waves of a river
- There are three kinds of yoga, namely bhakti-yoga, jnana-yoga and astanga-yoga. Devotees, jnanis and yogis all try to get out of the material entanglement
- There are two classes of men: iconoclast and iconographer. Those who imagine the form of God, they are not jnani, they are iconographer. And those who think that "I have killed God" or "I have finished God," they are iconoclast
- There are two classes of transcendentalists - the jnanis and the bhaktas. The bhaktas do not aspire to merge into the existence of the Lord, but the jnanis do
- There are two kinds of jnanis. One is inclined to devotional service and the other to impersonal realization
- There are two kinds of men in this world. One is karmi, and one is jnani. Karmis are trying to use up all the money of the world and utilize it for sense gratification. They are karmis, sarva-kamo
- There is a class of jnanis called impersonalists who say that because worshiping the impersonal is too difficult, a form of God has to be imagined. These are not real jnanis - they're fools
- There is no question of peace for them (the yogis and jnanis). The jnanis or speculators, wanting to get relief from the hard work of this material world, reject this material world - brahma satyam jagan-mithya
- These are some of the austerities executed by the jnanis and yogis, who cannot accept the process of bhakti-yoga. They must undergo such severe types of austerity in order to become purified from material contamination
- They (jnanis) are not interested in fruitive activity but in merging into the Supreme
- They (jnanis) have to come down to the material platform to engage in philanthropic activity. Thus they again cultivate desires, and when these desires are exhausted, they desire something different. Therefore the jnani cannot be niskama, desireless
- They (karmis and jnanis) believe that since the Absolute Truth is impersonal, they can call Him by any name. Otherwise, they maintain, He has no name. This is not a fact
- They (karmis, jnanis, yogis, tapasvis who do not have Krsna consciousness) have no faith in approaching Him (Krsna) by discharging devotional service, although everywhere such service is repeatedly emphasized, as it is in this verse from SB - 11.14.20
- They (the jnanis) say, "Here we shall be happy," and their dharma, or religion, consists of trying to make a peaceful atmosphere within this material world
- They (the jnanis) simply think of becoming free from the contamination of the material world, but because they do not take shelter at the lotus feet of Vasudeva their knowledge is impure. When they become pure they surrender to the lotus feet of Vasudeva
- They (yogis and jnanis who in the beginning take to the chanting of the Hare Krsna maha-mantra as a way to begin their various practices) do not consider that the ultimate goal is the form of the Lord or the name of the Lord
- They think, "Now I have realized that 'I am the same. I am same God. " So this process is called jnana system. So Caitanya says that these jnanis, they artificially think that "Now I have realized myself," but actually that is not self-realization
- This (achieving the highest perfection) is possible only by the association of a pure devotee, who can give a finishing touch to the transcendental activities of all jnanis, yogis, or karmis, in terms of prescribed duties defined in the scriptures
- This (SB 10.9.11) shows the position of a pure devotee, in contrast with others, like jnanis, yogis and the followers of Vedic ritualistic ceremonies, in regarding the transcendental nature of the Absolute Truth
- This (the jnanis are also trying to diminish the miseries, but they have become disgusted and so proclaim, "This world is false") is like the jackal who tries to pick some grapes from a vine, and when he fails, says - Oh, these grapes are sour anyway
- This perfectional stage is attained by a jnani after many, many births. The jnanis, or the empiric philosophers endeavoring for liberation, are thousands of times better than the fruitive workers & out of hundreds of thousands of jnanis one is liberated
- This verse (SB 6.4.34) is meant for fools, whose knowledge has been stolen by illusion (mayayapahrta jnanah (BG 7.15)). Visvanatha Cakravarti Thakura says that such persons, jnani-maninah, think themselves very advanced, but they are unintelligent
- Those who are above the karmis, that is, the jnanis, yogis and devotees, are strictly prohibited from sex indulgence
- Those who are engaged in fruitive activities (karmis) attain the higher planetary systems as a result of their past activities & the jnanis, who seek unification or a monistic merging with the effulgence of the Supreme Lord, also attain their desired end
- Those who are in need of money or material benefit; jijnasu, those who are inquisitive; and jnani - these four kinds. Out of these, jijnasu and jnani are better than the arta and artharthi, the distressed and need of money
- Those who are jnanis, very learned scholars, they cannot understand Krsna. Vedesu durlabham. It is not by academic education one can understand Krsna. Yatatam api siddhanam kascid vetti mam tattvatah - BG 7.3
- Those who are karmis, jnanis or yogis are not actually fit to discuss Srimad-Bhagavatam. Only Vaisnavas, or pure devotees, are fit to discuss that literature
- Those who are on the path of self-realization are generally classified as karmis, jnanis, yogis, or devotees of the Lord
- Those who are rejecting, they are jnanis. And those who are karmis, they want more material enjoyment, more money, more money, more assets. The two classes of men. But a devotee is neither this class or that class
- Those who are trying to enjoy the senses to the utmost are called karmis, above them are the jnanis, who try to conquer the urges of the senses, and above them are the yogis, who have already conquered the senses
- Thus a jnani is considered superior to a karmi because he at least refrains from the blind activities of sense enjoyment. This is the verdict of the Supreme Personality of Godhead
- To approach Krsna is not very easy job, Krsna says in the BG, manusyanam sahasresu kascid yatati siddhaye yatatam api siddhanam. Those who are muktas . . . to become mukta, that is also difficult job. Out of many millions of jnanis, one becomes mukta
- To say nothing of the karmis, the jnanis undergo severe austerities to attain the impersonal brahmajyoti, but because they do not find the lotus feet of the Lord, they fall down again into this material existence
- To try to stop desires is impossible. One has to desire the Supreme in order not to be entangled in inferior desires. Jnanis maintain a desire to become one with the Supreme, but such desire is also considered to be kama, lust
U
- Unless a wise jnanavan, jnani, does not reach to the platform of understanding the personality, the Supreme Personality of Godhead, his intelligence is still not very much purified
- Unless the karmis, jnanis and yogis come to the point of devotional service to Lord Krsna, their so-called austerities and yoga have no value
- Unless the so-called jnanis take shelter of Vasudeva, their speculative knowledge is imperfect
- Unless you approach a person who is representative of Krsna and tattva-darsi, who has seen the truth, jnani, and full of knowledge, from him you can understand what is Bhagavad-gita, what is Bhagavan. Otherwise you cannot understand
W
- We are imperfect. How we can speculate on Krsna? That is not . . . because there are certain persons, jnanis, they want to know. Just like theosophists, they want to know the Absolute Truth by speculation. But that is not possible
- We may advertise ourselves as very great jnanis, learned personalities, but we are actually fools. That is the sastric conclusion. If we are actually jnanis, we should surrender unto Krsna
- We should not try to understand Krsna by our small knowledge. Since we are imperfect, how can we speculate on Krsna? There are many people like jnanis and theosophists who try to understand the Absolute Truth by speculation, but this is not possible
- What Krsna means, to understand, it is not so easy job. And again He said, He explains that bhaktya mam abhijanati yavan yas casmi tattvatah (BG 18.55). Only the devotees can understand. It is not the business of the karmis, jnanis, yogis
- What to speak of great yogis or jnanis who conclude that the Absolute Truth, the Personality of Godhead, is impersonal
- When a jnani takes to devotional service, he rapidly becomes superior to an ordinary jnani. Such an advanced person is described as jnana-vimukta-bhakti-parama
- When Gandhi was leading his resistance movement, many Indians would go to the street and destroy the mailboxes and in this way think that they were destroying the government postal service. People of such mentality are not jnanis
- When one becomes inquisitive for the light activity, He's human being. He's called jnani. The karmis, they're in darkness. Their activity has no meaning
- When one comes to see the disadvantage of aggravating the sense activities, one is called a jnani, and when one tries to stop the activities of the senses by the practice of yogic principles, he is called a yogi
- When such a person (karmi) becomes a jnani, however, be aspires for liberation from material bondage
- When they (Jnanis & yogis) become still more qualified through devotional service they can enter into the spiritual nature either the illuminating cosmic atmosphere of the spiritual sky (Brahman) or the Vaikuntha planets, according to their qualification
- When they (so-called jnanis, yogis, karmis and tapasvis) say they are as good as we are, we must say that only we are good and that they are not good. This is not our obstinacy; it is the injunction of the sastras
- When they (yogis and jnanis who in the beginning take to the chanting of the Hare Krsna maha-mantra as a way to begin their various practices) falsely think that they have attained release from the bondage of material existence, they give up chanting
- Whenever Krsna played His flute, He conquered the minds of the gopis, and without seeing the gopis Krsna could not be happy. Other transcendentalists, such as jnanis and yogis, cannot conquer the SP of Godhead; only pure devotees can conquer Him
- Whether one is a karmi, jnani or yogi, if one wants a particular benediction fulfilled, even if it be material, one should approach the Supreme Lord and pray to Him, for then it will be fulfilled
- Who is jnani? Who has seen the truth. Not that supposing, "I supposedly like this." No. Whether you have seen. That is required
- Without being elevated to the position of a jnani, or wise man, no one can stick to the principle of worshiping the Supreme Personality of Godhead
Y
- Yogis and jnanis artificially try to get rid of Maya, but they are still in the Kingdom of Maya. The conclusion that God is impersonal or that everyone is God is the statement of a person who is in Maya
- Yogis and jnanis practice in many ways to conquer the senses, but the bhakta immediately attains the mercy of the Supreme Personality of Godhead through the mercy of the spiritual master
- Yogis meditate upon the localized Paramatma situated in the heart, jnanis worship the impersonal Brahman as the Supreme Absolute Truth, and devotees worship Vasudeva, the Supreme Personality of God, whose transcendental body is described in the sastras
- You have to approach a jnani who has seen the truth
- Your choice, make your choice, which way. Again death or deathlessness. Stop death from you. This is human life. The karmis, jnanis, yogis, they're trying for death. There will be death. But for the bhaktas, devotees, there is deathlessness