• Hey Mr. travis,time and again so many devotees are trying to help you which obviously you don't realize.

                    I guess you want to spoil your golden opportunity of human birth by wasting your time and energy in useless speculation.I sincerely hope you don't do that but take up the sublime process of devotional service.

                  • It was not only sp but even the Russian scientists who said that the men didnot land on the moon with evidences. The question arises who first said it. i think u should first do more research on sp and then really think if he was just any other layman. Adi shankaracharya said bhaja govindamy. Chant holy names of govinda and krishna says in bg amongst sacrifices i am chanting of holy names. Do more research beyond impersonal as explained by sp and quoted by me in my previous post 

  • Dear traves troy I don' mean to offend u but bg chapter 9 sloka 11 krishna says "only fools deride me when i descend in human form they donot know my transcendental nature and my supreme dominion over all . So that's krishnaa reply to ur assumptions on krishna that hes god of flesh etc etc....the impersonal feature is only the first step of realisation. One needs to progess further to know parmatma features and finally bhagwaan. Ur not taught PhD in school so don' consider that upanishad verse as full and final. Prabhupada has given the example of sun. U have only studied it' rays. U need to study it' disc and finally the inner matter

  • MonotHeism has a specific meaning, it means The HeadGod Has a body. He is an individual. Further Krishna is quite capable of speaking with out a need for translator. He says exactly what He means 100% of the time. And when He says anything He means (exactly) that. Just imagine the obbroreus calamity that was at hand when He delivered the perfection of analitical understanding the orragins conditions, yogas, natuers & potentials of these created beings, without a hint of distractions or chronological disorders? Perfect Knowledge deliverd perfectly, under/in an atmis would have been unbearably distracting & intimidating/all while imbarising a level of stress & daress impossible for any other being to accomplish from any realm! Am (impossible-feat) for any one elce in any creation to perform.
    Devotees recegnize* /interpret to we interpret such un-comparable activities preformed by Krishna to be overt and obveus conformations thay indeed Krishna is The-One who is withOut a second! ? The Orriginal God, the head of all Gods the formoust & most impressive feature within all the multiple creations. If He proclaimed that all things immanate from He HimSelf and only exist at all by taking exclusive shelter within Him personaly. You can comfortably rest assured that, that is exactly what He ment. Only a fool would interpret' their speck-like knowledge of something as unknowable* as Krishna's external immanence and or potancys to be beyound Krishna's absolute understanding, athoraty or comprehinsabale abilitys of explanation. Travus Troy it's time you stoped your speculations Because Daddy's Home to stay.
    Saveyours of this filthy rag of an gosh offel filthy-rag of a world Ah'nunti'coti'vishnahvas
    Key jiiiii
    • Now those are some sweet words comin' outta your mouth. You call yourself a devotee and yet couldn't discard anger from your life. So sad. lol

      • Volunteer

        Hare Krishna

        @ Travis Troy, "But hardly anywhere in the big scriptures (Vedas , Upanishads or Puranas) the name Krishna is mentioned as the original form of God, from which everything emanated. NO."

        Srimad Bhagavata Puran 1.3.28


        ete cāṁśa-kalāḥ puṁsaḥ
        kṛṣṇas tu bhagavān svayam
        indrāri-vyākulaṁ lokaṁ
        mṛḍayanti yuge yuge

        ete—all these; ca—and; aṁśa—plenary portions; kalāḥ—portions of the plenary portions; puṁsaḥ—of the Supreme; kṛṣṇaḥ—Lord Kṛṣṇa; tu—but; bhagavān—the Personality of Godhead; svayam—in person; indra-ari—the enemies of Indra; vyākulam—disturbed; lokam—all the planets; mṛḍayanti—gives protection; yuge yuge—in different ages.


        All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Śrī Kṛṣṇa is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.




        Srimad Bhagavata Puran 1.3.28


        vadanti tat tattva-vidas
        tattvaṁ yaj jñānam advayam
        brahmeti paramātmeti
        bhagavān iti śabdyate

        vadanti—they say; tat—that; tattva-vidaḥ—the learned souls; tattvam—the Absolute Truth; yat—which; jñānam—knowledge; advayam—nondual; brahma iti—known as Brahman; paramātmā iti—known as Paramātmā; bhagavān iti—known as Bhagavān; śabdyate—it so sounded.


        Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān.

        "Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān." The Absolute Truth appears to neophytes as impersonal Brahman and to advanced mystic yogīs as Paramātmā, the Supersoul, but devotees, who are further advanced, understand the Absolute Truth as the Supreme Lord, Viṣṇu.


        • Volunteer

          * vadanti tat tattva-vidas

          Srimad Bhagavata Puran - 1.2.11

  • @ Bharat, when Krishna says in verse 14.27 that He is the abode of Brahman ... HE didn't mean his personal feature is the source of his nirguna feature. It means here that his saguna form IS the nirguna form. HE is situated (prathistitha) in the formless Brahman. HE is the coin, that has two sides. One side has form. The other is void of it. 

    Too bad your guru translator couldn't understand this simple truth. 

    • Srila Prabhupad Bhakti Siddhanta used to give the analogy of the bee: honey is in a bottle, the cork is in place, and the bee has taken his seat on the glass. He tries to taste the honey by licking the bottle. But, just as the bee cannot taste the honey by licking the outside of the glass bottle, the intellect cannot approach the world of spirit. We may think that we have attained it, but that is not possible: a barrier is there, like the glass. Intellectual achievement is not real achievement of higher knowledge. Only through faith, sincerity, and dedication can we approach that higher realm and become a member. We can enter that higher plane only if they grant us a visa and admit us. Then we can enter that land of divine living.

      what have I taken in the prison house of my mind through my scholarship? God is not a finite thing. He is infinite. And as much as in the cell of my brain I have imprisoned Him, shall I stick only to that? What is this? Is my realisation a living thing, or is it dead? Is there any growth? Have I reached the infinite standard where I can progress no further?
      If someone says that he has reached that standard, and that there is nothing further to be realised, then we offer our obeisances to him from far away. We are not worshippers of that. One should always think of himself as a bona fide student. We have come to realise the infinite, not a finite thing. So, this fight between finite and infinite knowledge will continue always.
      Should we think, "What I have understood is absolute"? No! We have not finished with knowledge. Still, we must know. Brahma himself says, "I am fully deceived by Your power, Master. I am nowhere." Anyone who has come in connection with the infinite cannot but say this: "I am nothing." That should be the salient point.

      should we think we have attained everything, devoured everything? It is not such an easy thing. We have only a slight connection with the infinite, and we have to progress with that capital. To think that we have attained everything is rather the opposite feeling. One who is approaching towards the infinite will see, more and more, that he is nowhere. The symptoms will be the opposite.

      This is the nature of the infinite. One who is going to deal with the infinite must always be conscious of his weakness. Then only will he be able to draw light from the infinite. To understand the words of Gurudev is not very easy. Gurudev is infinite. In his words, he also deals with the infinite. We can't put it under limitation, thinking that we have finished what he wanted to give us. We are students, and we shall remain students forever.
    • Sri Guru gauranga jayatu

      To err is human. To err is inevitable for all, being not perfect. Still, no one wants to remain imperfect. There is an element within all that is animate that tends towards perfection. If it were not so, we would feel no want at all. Our tendency towards perfection is certainly very weak and limited; otherwise we could attain the goal at once. Our limited capacity and tendency for perfection makes room for the guide or Guru.

      The imperfect is not so if it is not in need of help, and that also from beyond itself. The perfect is not perfect if He cannot assert Himself or help others, and that too, of His own accord. So the guidance to perfection or Absolute Truth is necessarily a function of the Absolute Himself, and the divine agent through whom this function manifests is Sri Guru or the divine guide.
      For a seeker of the Absolute Truth, submission to the Guru is unavoidable. A class of thinkers believe, however, that when scientific research is possible, why cannot higher spiritual knowledge also be evolved from within? Such people are ignorant of the most essential nature of Absolute Knowledge, that He alone is the Absolute Subject and all else including ourselves constitutionally stand only as an object to His omniscient vision. It is impossible for the eye to see the mind; it can have some connection with the mind only when the latter cares to mind it. In a similar way, our connection with absolute knowledge depends mainly on His sweet will. We must solely depend on His agent, or the Spiritual Master, through whom He likes to distribute Himself.

      Our human society with its finest culture forms but an infinitesimal part of the dynamic Absolute. How, except by the direct and positive method of revelation, dare we hope to comprehend or evolve any conception of the supernatural knowledge of the unconditioned Infinite? All intellectual giants prove themselves but pygmies before the absolute omniscient omnipotence who reserves the right to give Himself away through His own agents alone.

      how can we hope to know the infinite spiritual world of Vaikuntha? With what attitude should we approach that realm which is transcendental, beyond the realm of the senses and mind, adhoksaja?

      That direction has been given by Krishna in the Bhagavad-gita (4.34):
      tad viddhi pranipatena pariprasnena sevaya
      upadeksyanti te jnanamj naninas tattva-darsinah
      "To understand transcendental knowledge, you must approach a self-realised soul, accept him as your Spiritual Master, and take initiation from him. Enquire submissively and render service unto him. Self-realised souls can impart knowledge unto you, for they have seen the Truth."

      The standard to measure truth or untruth must come not from a vitiated, vulnerable plane, but from a real plane. And to realise that, we must have these three qualifications: pranipat, pariprasna, and seva. Pranipat means we must surrender to this knowledge, for it is not an ordinary class of knowledge which as a subject we can make our object; it is supersubjective. We may be the subjects in this mundane world, but we will have to become objects to be handled by the superknowledge of that plane.
      With the mood of service we shall dedicate ourselves to Him; not that He will dedicate Himself to satisfy our lower animal purpose. So, with this attitude we shall seek the plane of real knowledge and receive the standard understanding. And then we can know what is what and have a proper estimation of our environment.
      This is Vedic culture. Absolute knowledge has always been imparted by this process alone and never by the intellectual approach.
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