The highest truth - God is a person

[bija]

 

Back to Godhead Magazine May-June 2008

Srila Prabhupada with reporters

New York J.F.K Airport 1975

 

Reporter: Swamiji, is there chance that all your followers can realize the highest truth?

 

Srila Prabhupada: They already have.

 

Reporter: They already have?

 

Srila Prabhupada: certainly, and I can deliver it to you, also, if you want. The highest truth is that God is a person, like you and me. Now, what is the difference between this one person and all the rest of us? It is this: He maintains all of us, and we are maintained by Him. But He is also a person, like you and me. Do you follow?

 

Reporter: Yes I do.

If God is a person interested in relationship with each of us, what consequences does that have for our internal spiritual growth and relationship with Him, and also one with another?

 

Such spirituality based on personality must be very sweet?

 

I was reading Gita today and the phrase 'Supreme Personality of Godhead' stood out. I thought, this is the perfection of religion, and this expression of God is the highest truth.

[cbrahma]

Before responding to whether God is a person, the issue of who is god and how many are there, must be settled. That is, the question of polytheism.

[eshwaar101]

 

Before responding to whether God is a person, the issue of who is god and how many are there, must be settled. That is, the question of polytheism.

i dont think that is an issue at all, i belive that gods forms are infinate and that god come to us in wichever way he see fit

[cbrahma]

 

i dont think that is an issue at all, i belive that gods forms are infinate and that god come to us in wichever way he see fit

So you've already settled that issue in your own mind. But deciding that 'god' whoever he/she may be is a person, presupposes that the polytheistic question you don't think is an issue, is settled.

[Bishadi]

 

If God is a person interested in relationship with each of us, what consequences does that have for our internal spiritual growth and relationship with Him, and also one with another?

 

Such spirituality based on personality must be very sweet?

 

I was reading Gita today and the phrase 'Supreme Personality of Godhead' stood out. I thought, this is the perfection of religion, and this expression of God is the highest truth.

 

Supreme Personality of Godhead is when truth exists withstanding any personal requisites.

 

Each person can be true to existence by choice by simply remaining true to existence over the self and what the environment of man imposes as real.

 

The first absolute truth to begin Peace is; mankind created all words.

 

Then that leads to the second prefect truth; knowledge evolves.

 

A true contributer to all existence keeps the precepts of never conveying a false representation or reflection of knowledge.

 

The godhead personality is the choice of contributing for the 'life' of tomorrow, to continue.

 

Maintain the core truths, at each choice:

 

Good: supports life

 

Bad: loss to the common

[bija]

 

Bhagavad gita (Hidden Treasure of the Sweet Absolute) By Shrila B.R. Sridhar Dev Goswami.

11) Unable to comprehend My superexcellent divine form of human features, ignorant men blaspheme Me the Supreme Lord of all beings by considering Me a mere human being.

 

29) I am equally disposed to all souls, therefore no one is My enemy or friend. Yet, for those who render devotional service unto Me with love, as they are bound by affection for Me, I am similarly bound by the tie of affection for them.

 

12) Those fools are full of vain hopes and dreams in their futile fruit-hunting schemes and fruitless knowledge-seeking. Bereft of all good sense, they acquire the ignorant and passionate nature of godless fiends, which is the source of the darkness of delusion.

 

13) But, O Partha, the great souls take refuge in the divine and godly nature. With unalloyed hearts, they render loving service exclusively unto Me Krsna, of human features knowing Me, in this eternal form, to be the primeval cause of all beings.

 

14) Disregarding the purity or impurity of time, place, and circumstances, those great souls are constantly absorbed in singing or narrating the glories of My holy name, form, qualities, pastimes, and paraphernalia. They are attentive to the irrevocable and conclusive definition of My nature, personality, and expansions, and they strictly follow the rules and regulations for taking the holy name and observing holy days such as Ekadasi. Following all the practices of devotion beginning with offering obeisances unto Me, the devotees, earnestly longing for their eternal relationship with Me in the future, worship Me by the path of engaging in My transcendental devotional service.

 

15) And of those who are worshipers on the path of knowledge, some are conscious of their own oneness with Me, others are conscious of the various demigods' oneness with Me, and still others are conscious of the oneness of My diverse universal opulence with Me. In so many ways they worhsip Me alone.

This translation of Gita verses is wonderful! I remember Prabhu's and Mataji's the first time I read this Hidden Treasure Gita translation, my attraction for Reality the Beautiful awakened! And by the grace of Srila BR Sridhara Dev Goswami, slowly began to realize what Brahman is, to some degree. Before reading the Hidden Treasure I did not see God, my realization was minimal, I could only see a mundane world. And a mundane me! I will never forget that day my eyes opened by his Divine Grace. This is a very special book for me. This happened in 2002 or 2003. In 2001 I met a catholic priest, I was suffering at the time. He said Neil, where is God? I replied, 'oh, in the temple, I dont know?' This indian catholic (he was influenced by sanatana dharma) priest replied, 'my son, christ is in all things'. I did not understand what he meant. I was so scared and insecure! In total separation!

 

 

On a personal level I see two things in conscious awareness presently (to simplify).

 

1/ The wonder of this world. The beauty of looking at the stars and heavens since a child, the diversity of nature, animals, rivers, trees, moons and suns, planets. And beginning to realize we are a part of something very grand and amazing. To see this painting of a master painter. In goodness to see societies, friendships, compassion....and to see the consequences of selfishness, isolation, and materialism. All the complexities of this vast manifestation. Bringing one to the point of awe.

 

2/I see in the Gita a God who is a friend. After showing Arjuna all things He again manifests as a friend and well-wisher. I see that this scope for intimacy is also unlimited and has the potential to influence our inner life's development, and dealings one with another, and the way we walk in this fragile world. I can also see the painful fruit of dealing with nature, our-self care, and others, when we forget this potential for intimant spiritual awareness.

 

In regards to these realizations I can say that the sadhana and bhajana of preceiving God in his highest form as a Person, and bhakti as the essence of all things, is beautiful. Grateful.

 

All glories to Sri Guru and Gauranga!

[bhaktajan]

Originally Posted by cbrahma

Before responding to whether God is a person, the issue of who is god and how many are there, must be settled. That is, the question of polytheism.

 

................................................................................................

 

WHAT does polytheism have to do with an almighty God?

 

It's the other way around: because there is a "persona", ergo, there are "personae". Weather Deva, King, boss, landlord, ant, night-cleaning staff or rikshaw-walla.

 

They are seperate entities [take note of the simular word: demagouge as used amongst materialist politicos].

 

The term 'The Supreme Personality of Godhead' is the very term that caused my instant surrender to Vaisnavism --because the intellectual concept that it describes, is supported by the collective conclusions of all world scritures, and I agreed with the term.

 

Absolute [vs. relative, temporary, subjective] is real and unchanging.

 

Just as "Zero" or the "the void" are absolute at it base state, so simularly the dual principle of "duality" allows for thee "Absolute God-head" at the opposite end of the same sectrum.

 

Study the nature of Absolute.

Study the nature of Absolute.

Study the nature of Absolute.

 

Absolute is the opposite(inverse) of material time and structure --so sastra has been witholding the concept of "what is absolute"

 

Krishna's pastimes are not relative --the pastimes as found in scritures all have benefits for multi-purposes affecting multitudes of people who are making mistaken choices that propell them away from the Supreme Person, who by definition is Godhead, who by definition is the one above all who possessess all opulences unlimitedly in full.

 

The number "1" amongst the countless combinations and formulas is the only one that forms the top peak of any pyramid of thought.

[bija]

Nityananda! Gauranga! Hare Krsna! Jan....

 

 

The term 'The Supreme Personality of Godhead' is the very term that caused my instant surrender to Vaisnavism --because the intellectual concept that it describes, is supported by the collective conclusions of all world scritures, and I agreed with the term. quote by bhaktajan

 

 

Thank you for sharing this realization. The choice of our spiritual lineage to use this term (Supreme Personality of Godhead) is appealing and interests me alot. It is a meditation in itself, that grows and grows, isnt it?

 

 

Madhurya Kadambini by Srila Visvanatha Cakravarti Thakura

 

First Shower of Nectar

 

 

Click here for Book.

 

 

 

The Supreme Personality of Godhead and Brahman

The sruti or Veda offers irrefutable evidence that establishes the Absolute Truth. The Taittiriya Upanishad states that Brahman is the support and mainstay (brahma-puccham pratistha) of He who is the embodiment of unlimited absolute bliss (the Supreme Godhead), His existence being dependent on Brahman. By this statement the sruti gives preeminence to Brahman, although in a later verse the Taittiriya Upanishad states that the Supreme Lord is the reservoir of rasa or ecstatic pleasure (raso vai sa), and on attaining this reservoir of ecstatic pleasure, who is the Supreme Godhead, even that one Brahman who embodies brahmananda becomes submerged in sublime joy (rasam-hy eva-ayam labdhanandi bhavati).

This statement clearly asserts that the Supreme Personality of Godhead is superior to everything, including Brahman. In this way, the One who has been defined as the reservoir of ecstatic pleasure, rasa svarupa, is described in that crestjewel. and essence of all revealed scriptures Shrimad-Bhagavatam as Krishna, son of Maharaja Nanda, the embodiment of rasa.

The Shrimad-Bhagavatam (10.43.17) states,

The wrestlers saw Lord Krishna as a thunderbolt, the men of Mathura [saw Krishna] as the best of males, the women [saw Krishna] as Cupid in person.

This statement clarifies that the gradual development of spiritual joy depends entirely on rasa and the degree of its intimacy. Therefore rasa is the singular support of spiritual happiness and bliss.

The Supreme Lord Himself declares in the Bhagavad-gita (14.27), “I am the basis of the impersonal Brahman....” The Supreme Lord describes Himself in this way to reveal His real position. Therefore the Vedic scriptures, both sruti and smriti, point out that Krishna, son of Maharaja Nanda, is the Supreme Lord, eternally situated in pure goodness. He is the primeval Supreme Godhead who manifests Himself through His name, form, qualities, and pastimes, independent of any causes or conditions. Krishna reveals Himself by His sweet will in such a way that the jivas can experience Him with their senses, mind and intelligence.

 

[bhaktajan]

Q. Why do Hare Krishna do the things they do?

A. Because they seek Krishna, submerged in sublime joy.

 

I thought recently, 'Well why does Krishna just simply appear before me or to the world?'

He hasn't appeared yet--so I wondered what do I have to fall back on?

Then your post forced me to admit that I do live fearlessly content and submerged in sublime joy --but I shall not advertise this again . . .

[bija]

 

Then your post forced me to admit that I do live fearlessly content and submerged in sublime joy --but I shall not advertise this again . . . posted by jan

lol... so are you letting the cat out of the bag Jan;)... Bhakti Devi lives in your heart too!!! Causeless mercy came on by oneday hey:)! Good fortune? read on....

 

The Lord and Suddha Bhakti—Self-manifest and Independent - click here

Just as the Supreme Lord appears by His independent will as Lord Krishna in the Yadu dynasty, or as Lord Ramacandra in the Raghu dynasty, so also by His sweet will He reveals Himself to the jivas, who perceive Him by their senses. (This fact then determines that it is by the Supreme Lord's will and grace that the jivas can attain God.) Like the Supreme Lord, the process of pure devotional service, belonging to the Lord's internal spiritual potency, also requires no cause or condition to manifest herself.

As the Supreme Lord independently appears to the jivas by His own sweet will, so Bhakti-devi is also self-manifest and fully independent, appearing in any place of her choice. (There is no difference between sakti, or energy, and the energetic principle; hence devotional service, or Bhakti is nondifferent from the Lord in all respects). Therefore Shrimad-Bhagavatam (1.2.6) states,

The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self.

Loving devotion is described here as being without any motive for personal gain. This establishes that bhakti is unfettered by causes or conditions, The use of the term ''uninterrupted" in this verse implies that nothing is more pleasing than bhakti Therefore Bhakti-devi cannot be hindered or interrupted; she is free to appear at will, and for the jivas to perceive her with their senses.

How the Lord Bestows His Mercy and Pure Bhakti

In the Shrimad-Bhagavatam (11.20.8) it is stated:

yadricchaya mat-kathadau jata-sraddhas tu yah puman

na nirvinno nati-sakto bhakti-yogo 'sya siddhi-dah

bhakti has been described by the word yadricchaya, or “own volition.” Again, in Shridhara Svami's commentary on this verse, he writes that bhakti is free to act at will. The dictionary meaning of the word yadricchaya is “spontaneous and independent”. Some persons interpret the meaning of yadrcchaya as “a sort of luck or fortune”. But when explained in this way there are bound to be apparent fallacies. For example, is this fortune because of pious activities? or misfortune because of impious acts? or simply a lack of good actions? If we accept that good fortune as a result of pious activities creates bhakti then it makes bhakti dependent upon, and subservient to, pious activities. In other words, this explanation infringes upon the principle of bhakti's free will.

If we agree to the other suggestion that lack of good fortune gives birth to bhakti then we admit that such fortunes are capricious, unpredictable, and therefore imperfect. How can the imperfect produce anything that is perfect? And if one says that the Supreme Lord' mercy is the ultimate cause of bhakti then one has to again undergo tedious research to pinpoint the cause of His mercy. It is certain that after much probing and speculation a single irrefutable cause will not be established. In following this line of thought, confusion reigns. On the other hand, if we agree that bhakti impregnates the devotee's heart as a result of Krishna's causeless mercy, then understanding this become easier. Yet one may raise the question as to why the Lord's mercy often seen to be unequally dispensed. Is the Supreme Lord guilty partiality? If the Lord's grace is causeless then He must shower it everywhere without consideration, but it is seen that His mercy is not freely given to all. Should we blame Krishna for being biased, or even unfair? The open discrimination the Lord practices against the demons by killing them, and the favor he shows towards His devotee does not tarnish the Lord's reputation, but rather becomes an embellishment in His character. Krishna's quality of bhakta-vatsalya; His protective affection towards the devotees, surpasses His other transcendental excellences. (The Eighth Chapter will deal with this point in detail.)

It is frequently pointed out that the pure devotee's mercy is also the cause of devotion. just as the Lord's mercy is known to be causeless, so His devotees who possess the same qualities as the Lord also shower their causeless mercy. Hence, when we declare that the devotee's causeless mercy is the reason which inspires bhakti but that bhakti is not being equally distributed, naturally this will be criticized as partiality. Though it is wrong to say that the causeless mercy of both the Lord and the pure devotee is prejudiced, we read in the Shrimad-Bhagavatam (11.2.46),

The madhyam adhikari offers his love to the Supreme Personality of Godhead, is a sincere friend to all the devotees of the Lord, shows mercy to ignorant people who are innocent and disregards those who are envious of the Supreme Personality of Godhead.

These characteristics clearly indicate that the madhyam adhikari devotee does not distribute his mercy equally to everyone. The truth is that the Supreme Lord is subservient to His devotee's wishes; therefore He emulates His devotee in disbursing mercy. Based on this fact it is easy to see that if the madhyam devotee is merciful to someone the Lord automatically showers His mercy on that recipient This conclusion is sound in all respects.

The single cause that attracts the mercy of the Lord is the bhakti that permanently resides in the pure devotee's heart. In other words, Krishna's mercy will not be invoked without that bhakti within the heart of His devotee which attracts His mercy to appear in the first place. Therefore, because bhakti is completely independent, even from previous piety and good fortune, it is undisputedly confirmed that bhakti is self-manifest. As mentioned earlier, devotion is the only cause of devotion; Bhakti-devi does not require any cause or reason to appear other than her own sweet will.

The Supreme Lord Is Subservient to His Pure Devotee

The word ati-bhagya (extreme good fortune) in the verse “yah kenapyati-bhagyena jatasraddho'sya sevane" wherein it describes “one who engages in devotional service with firm faith due to some extreme good fortune", takes on a new and deeper meaning. It no longer means extreme good fortune as a result of previous pious activities, but extreme good fortune received owing to the pure devotee's compassion.

Here, one may present a counter argument saying that devotees are always under the Lord's control, therefore how can the devotee's mercy appear first, independently, and not as a successor to the Lord's causeless compassion? Krishna Himself provides the solution to this problem by openly declaring that He is voluntarily subservient to His pure devotees. The Lord empowers His devotees to distribute mercy as they like, and in this way He broadcasts their superexcellent position.