The All-Pervading Person part1
Sun, 08/31/2008 - 18:18 — admin
MICHAEL: If the word "Brahman" refers to the Supreme Personality of Godhead, why is Brahman more often than not described in the Upanishads as formless or without form?
TEACHER: The Upanishadic words "nirguna" and "arupam" do not mean that the Supreme Personality of Godhead has no form and has no qualities. Rather, they mean that He has no material form and no material qualities. The word "guna" refers to the modes of material nature. "Nir" means "without." To say that the Lord is nirguna is to say that He is not possessed of any material qualities or characteristics; it is to say that He is transcendental to the cosmic manifestation. The word "rupam" means "form." The prefix "a" means "without," so "arupam" means without form. In this context, it means that the Supreme Lord is without material form-that His form is not made of matter. The impersonalists place special emphasis on the words "arupam" and "nirguna," but they do not understand them in their correct context.
Similarly, when the Upanishads declare that the Supreme Lord has no arms or legs, it is meant to emphasize the fact that He has no material arms or legs. For example, in the Svetasvatara Upanishad there is a mantra declaring that the Supreme Person has no hands and legs-but this mantra also says that He can walk very fast and can accept everything which is offered to Him!5 So we should not take it to mean that the Supreme Lord is without any hands and legs, but that His hands and legs are not mundane; they are completely spiritual.
The conclusion of the Upanishads is that the transcendental form of the Supreme Personality of Godhead is not limited by mundane considerations. Mundane limitations may have jurisdiction over the forms and personalities in the material dimension, but not over the Supreme Personality of Godhead.
Narada is a perfect example of a bona fide disciple. Even though his guru, Lord Brahma, was immensely powerful, still Narada did not blindly accept him as the Supreme Lord Himself.When the Upanishads describe the all-pervading nature of the Absolute Truth, we should not mistakenly think that God has no form. This is not the message of the Upanishads. The fact is, God has form, and His form is superior to His impersonal feature. The Upanishads affirm this, as do Srimad Bhagavatam and Brahma-samhita.2 Throughout the Vedic literature this point is repeatedly made, and it is especially emphasized by Sri Krishna Chaitanya. What's more, he declares that even where impersonal descriptions of God are found, they ultimately serve to establish His personal existence.3 In this regard, Sri Krishna Chaitanya stated that when the word "Brahman" is found in the Upanishads, it refers to the complete Supreme Personality of Godhead, Sri Krishna.4 He stated that this is the verdict of all Vedic literature.
Science of Identity Foundation – Chris Butler Speaks
MICHAEL: If the word "Brahman" refers to the Supreme Personality of Godhead, why is Brahman more often than not described in the Upanishads as formless or without form?
TEACHER: The Upanishadic words "nirguna" and "arupam" do not mean that the Supreme Personality of Godhead has no form and has no qualities. Rather, they mean that He has no material form and no material qualities. The word "guna" refers to the modes of material nature. "Nir" means "without." To say that the Lord is nirguna is to say that He is not possessed of any material qualities or characteristics; it is to say that He is transcendental to the cosmic manifestation. The word "rupam" means "form." The prefix "a" means "without," so "arupam" means without form. In this context, it means that the Supreme Lord is without material form-that His form is not made of matter. The impersonalists place special emphasis on the words "arupam" and "nirguna," but they do not understand them in their correct context.
Similarly, when the Upanishads declare that the Supreme Lord has no arms or legs, it is meant to emphasize the fact that He has no material arms or legs. For example, in the Svetasvatara Upanishad there is a mantra declaring that the Supreme Person has no hands and legs-but this mantra also says that He can walk very fast and can accept everything which is offered to Him!5 So we should not take it to mean that the Supreme Lord is without any hands and legs, but that His hands and legs are not mundane; they are completely spiritual.
The conclusion of the Upanishads is that the transcendental form of the Supreme Personality of Godhead is not limited by mundane considerations. Mundane limitations may have jurisdiction over the forms and personalities in the material dimension, but not over the Supreme Personality of Godhead.