Category:God and His Brahmajyoti
Pages in category "God and His Brahmajyoti"
The following 62 pages are in this category, out of 62 total.
A
- After surpassing the impersonal brahmajyoti and seeing the personal aspect of the Lord and His most auspicious eternal form, the devotee realizes the Absolute Truth in full
- Although brahmajyoti is not different from His (the Supreme Person) personal body, that sort of oneness (merging into the bodily luster of the Personality of Godhead) is not accepted by a pure devotee
- Although the impersonal effulgence, the brahma-jyotir, is the first realization, one must enter into it, as mentioned in the Isopanisad, to find the Supreme Person, and then one's knowledge is perfect
- As described in the previous mantras, the real or ultimate aspect of the Absolute is His feature as the Personality of Godhead, and His impersonal brahmajyoti feature is a dazzling covering over His face
- As the sun is ever increasingly unaffected by a spot of cloud, so also the unlimited Lord is unaffected by the spot of material energy manifested at times in the unlimited span of the Lord's rays of brahmajyoti
- As we have learned from previous mantras, the brahmajyoti emanating from the transcendental body of the Lord is full of spiritual sparks that are individual entities with the full sense of existence
B
- Becoming one with the brahmajyoti does not represent mature knowledge. Only by surrendering unto the Lord completely and developing one's sense of spiritual service does one reach the highest perfectional stage
- Brahman means spiritual. The Lord is spiritual, and the rays of His transcendental body are called brahmajyoti, His spiritual effulgence. BG 1972 purports
- By realizing the impersonal brahmajyoti, one experiences the auspicious aspect of the Supreme, and by realizing the Paramatma, or all-pervading feature of the Supreme, one experiences an even more auspicious enlightenment
I
- I create after the Lord's creation by His personal effulgence (known as the brahmajyoti), just as when the sun manifests its fire, the moon, the firmament, the influential planets and the twinkling stars also manifest their brightness
- If I remain as molecule in the brahmajyoti, that is also possible. The impersonalist wants that. Or if I enter into some spiritual planet and associate with the Supreme Personality of Godhead that is also another spiritual existence
- If you have got power, then you'll reach the sun planet, you'll see the sun-god, because the original source of the sunshine is the sun-god. Similarly, brahmajyoti, the origin of brahmajyoti is Krsna, brahmano hi pratisthaham
- Impersonalists and monists like Astavakra have tried to establish the impersonal effulgence (brahmajyoti) as the Supreme
- In spite of his strenuous efforts to attain perfect knowledge, the impersonalist attains merging into the impersonal oneness of the brahmajyoti of the Lord, which is also attained by the enemies of the Lord simply because of their being killed by Him
- In the effulgent rays of the spiritual sky there are innumerable planets floating. The brahma-jyotir emanates from the supreme abode, Krsnaloka, and the anandamaya-cinmaya planets, which are not material, float in those rays. BG 1972 Introduction
- In the eternal sky there is no need for the sun nor for the moon nor fire of any kind because the spiritual sky is already illuminated by the brahma-jyotir, the rays emanating from the Supreme Lord. BG 1972 Introduction
- In the final analysis, the Supreme Absolute Truth is a Person, & simultaneously He is the all-pervading Supersoul within the hearts of all living entities & within the core of all atoms, & He is the brahmajyoti or the effulgence of spiritual light as well
- In the material world that brahmajyoti the Lord's spiritual effulgence, is covered by the mahat-tattva, the material elements; therefore in this material world we require the assistance of sun, moon, electricity, etc., for light. BG 1972 purports
- In the material world, the light of the sun is also not independent, nor is that of the moon. The real source of light is the brahmajyoti, which diffuses light from the transcendental body of the Lord, and the same light is reflected in varieties of light
- In the Upanisads a devotee prays to the Lord to kindly put aside the effulgence, brahmajyoti, so that the devotee may see within the brahmajyoti the actual, eternal form of the Lord
- In this prayer, therefore, Sri Isopanisad petitions the Lord to remove the effulgent rays of the brahmajyoti so that the pure devotee can see His all-blissful transcendental form
J
- Just as sunshine is spread throughout the solar system. And just as the sun disc is covered by the glaring effulgence of the sunshine, the transcendental form of the Lord is covered by the glaring effulgence called brahmajyoti
- Just as the small seed of a banyan fruit has the potency to create a big banyan tree, the Lord disseminates all varieties of seeds by His potential brahmajyoti (sva-rocisa), and the seeds are made to develop by the watering process of persons like Brahma
O
- On the assertion of the Vedic aphorism sarvam khalv idam brahma, we can understand that the Lord, by the omnipresent rays of His effulgence, called brahmajyoti, is all-pervading inside or outside of everything
- One cannot be sure of entrance into the spiritual realm - in either the impersonal brahmajyoti effulgence of the Lord or the Vaikuntha planets within that Brahman effulgence - unless he is surrendered unto the lotus feet of the Supreme Lord
- One who is dazzled by the effulgence of the impersonal brahma-jyotir cannot know the personal transcendence; therefore in the Isopanisad it is prayed that the Lord shift His dazzling effulgence so that the devotee can see the real reality
S
- Simply by seeing the form of the Lord as He presents Himself by His own internal potency as Krsna or Rama or Kapila, one can directly see the brahmajyoti, because the brahmajyoti is no more than the effulgence of His bodily luster
- Since the Lord is very kind to everyone, the impersonalists, who accept bhakti as the means of merging in the existence of the Lord in His impersonal brahma-jyotir, are also awarded their desired destination
- Such special favors are bestowed upon His pure devotees only. Sri Isopanisad thus points to the favor of the Lord, which is beyond the purview of the brahmajyoti
- Svayam-jyotih: He (God) is light Himself. We have experience in the material world of one light's being a reflection of another, just as moonlight is a reflection of the sunlight. Sunlight is also the reflection of the brahma-jyotir
T
- The brahmajyoti is actually the effulgence of the Supreme Personality of Godhead. As stated in Brahma-samhita (BS 5.38) yasya prabha
- The brahmajyoti is not separate from the Lord, as the glowing sun ray is not independent of the sun disc. Therefore one who desires to merge into the supreme impersonal brahmajyoti must also worship the Lord by bhakti-yoga
- The demons and impersonalists are awarded the facility of merging in the brahmajyoti effulgence of the Lord, whereas the devotees are admitted into the spiritual planets
- The devotee of the Lord worships the transcendental form of the Lord, whereas the impersonalist meditates upon the glaring effulgence, or the bodily rays of the Lord, known as the brahma-jyotir
- The eternal, blissful, cognizant form of the Supreme Lord is to be found within the glaring effulgence of the brahmajyoti, which emanates from the body of the Supreme Lord
- The facilities of devotional service are denied the impersonalists because they are attached to the brahmajyoti feature of the Lord. As suggested in the previous mantras, they cannot penetrate the brahma-jyoti because they do not believe in the SPG
- The full potency of the Absolute Truth is not realized in the brahmajyoti; therefore Brahman realization is only partial realization of the Personality of Godhead
- The impersonalist philosophers are in one sense like the enemies of the Lord because the out-and-out enemies of the Lord and the impersonalists are both allowed to enter only into the impersonal effulgence of the brahma-jyoti
- The impersonalist tries to explain that the impersonal effulgence of the Supreme Lord (brahmajyoti) is beyond these material modes of nature, but at the same time he tries to establish that the Supreme PG is contaminated by the modes of material nature
- The impersonalist, who gives more importance to the transcendental rays of the Lord as brahma-jyotir & who concludes that the Absolute Truth is ultimately impersonal & only manifests a form at a time of necessity, is less intelligent than the personalist
- The impersonalists do not merge into the existence of the Supreme Person but into His personal bodily luster, which is called the brahma-jyotir
- The Isopanisad mantra is a simple prayer to the Lord to remove the brahmajyoti so that one can see His real face. This brahmajyoti effulgence is described in detail in several mantras of the Mundaka Upanisad
- The liberation they (the impersonalists and the yogis) achieve-merging into the impersonal brahmajyoti of the Lord-is only partial, and there is the risk of returning again to this material world. BG 1972 purports
- The Lord can be known only by those whom He favors, and not by anyone else. Such special favors are bestowed upon His pure devotees only. Sri Isopanisad thus points to the favor of the Lord, which is beyond the purview of the brahma-jyotir
- The Lord, by the omnipresent rays of His effulgence, called brahma-jyotir, is all-pervading inside or outside of everything, like the omnipresent material sky, and thus He is also omniscient
- The lotus is described here as effulgent as the glare of a thousand suns. This indicates that the living entities, as parts and parcels of the Supreme Lord, are also of the same quality, since the Lord also diffuses His bodily glare, known as brahmajyoti
- The original primeval cause is vigraha, the personal, and the impersonal spiritual effulgence, brahmajyoti, is also an effect of the Supreme Brahman (brahmano hi pratisthaham (BG 14.27)), Lord Krsna
- The rays of the transcendental body of the Lord, the unlimited brahmajyoti, are undeterred by the influence of material energy
- The sunshine is the imitation of the brahmajyoti that is coming out of the body of the Supreme Lord
- The Vaikuntha planets and the Goloka Vrndavana planet are all self-illuminating, and the rays scattered by those sva-dhama of the Lord constitute the existence of the brahma-jyotir
- The Vedas said, "My dear Lord, yogis meditate upon Your localized features, and thus they achieve the spiritual perfection of being merged in the impersonal brahma-jyoti. Persons who treat You as an enemy achieve the same perfection without meditating"
- The worship of the pure devotee never stops, whereas the worship of the impersonalist stops after his attainment of salvation, when he merges in the impersonal form of the Lord known as the brahmajyoti
- Those who are not purely sanctified may be attracted by different features of the Lord, like the impersonal brahmajyoti and localized Paramatma, but a pure devotee directly takes to the service of the Supreme Lord. BG 1972 purports
W
- We are also jyoti, effulgent, like God, but God is brahma-jyoti, all-pervading and infinite. According to the Mayavada theory, we are the same as that brahma-jyotir. Mayavadis give the example of a pot and the sky
- We can understand from Brahma-samhita that the brahma-jyotir, or the Brahman effulgence, emanates from the body of the Supreme Lord. And from the Brahman effulgence, all creation takes place
- We can understand from Brahma-samhita that the brahmajyoti, or the Brahman effulgence, emanates from the body of the Supreme Lord. And from the Brahman effulgence, all creation takes place
- We can understand that the Lord, by the omnipresent rays of His effulgence, called brahma-jyotir, is all-pervading inside or outside of everything, like the omnipresent material sky, and thus He is also omniscient
- Within the sun itself resides the sun-god, and similarly within the supreme spiritual planet, Goloka Vrndavana, from which the brahmajyoti effulgence is emanating, the Lord enjoys His eternal pastimes, as verified in the Brahma-samhita