God Is A Person - The Ultimate Realization of the Absolute Truth
The nature of the Absolute Truth is the central debate in spiritual philosophy. Śrīla Prabhupāda definitively establishes that while less intelligent speculators argue for an impersonal void, the highest Vedic conclusion—and the ultimate realization of transcendence—is that the Supreme Absolute Truth is a person, possessing an eternal, blissful, and fully cognizant form.
The Ultimate Word in Realization
Spiritual progress happens in stages, beginning with the perception of an all-pervading energy and culminating in a personal relationship. Śrīla Prabhupāda explains that while jñānīs and yogīs realize the impersonal and localized aspects of the Absolute Truth, the final and complete understanding is the realization of the Supreme Personality of Godhead.
- 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.
- In the final analysis, the Supreme Absolute Truth is a Person, and simultaneously He is the all-pervading Supersoul within the hearts of all living entities and within the core of all atoms, and He is the brahmajyoti or the effulgence of spiritual light as well.
- The Vedanta-sutra says, janmady asya yatah: (SB 1.1.1) "The Absolute Truth is that from which everything emanates." The Absolute Truth is described as adi-purusa. The Absolute Truth is therefore a person and is not impersonal.
- People with less intelligence consider the Supreme Truth to be impersonal, but He is a transcendental person, and this is confirmed in all Vedic literatures.
- The Supreme Personality of Godhead is the ultimate issue, and in this verse (SB 4.24.60) Lord Siva confirms that ultimately the Absolute Truth is a person. He clearly says: tat tvam brahma param jyotir akasam iva vistrtam.
The Logic of Personality
The existence of personality in the creation demands personality in the creator. Śrīla Prabhupāda points out the basic logic that if we, as the sons and fragmental parts of God, possess individuality, consciousness, and form, then our supreme father must inherently possess these qualities in full.
- God is an actual person, and the spiritual spark, being a fragmental part of Him, is also a person. If the father has personality and individuality, the son also has them; and if the son has them, we can conclude that the father has them.
- If God is not a person, then how His sons become persons?
- How God can be imperson? If God is the supreme father... If you are a person, then how your father can be imperson? So that is imperfect knowledge. When we speak of God as imperson, that is imperfect knowledge.
- We are also person, God is also person. Nityo nityanam cetanas cetananam. He is also living entity, we are also living entity. So what is the difference between God and ourself?
- Unless God has got form, two hands, two legs, like that, how man has got two hands, two legs? If we are imitation of God, then God must be person. This is natural conclusion.
A Transcendental, Non-Material Person
The primary stumbling block for impersonalists is equating the word "person" with a temporary material body. Śrīla Prabhupāda clarifies that while God is undoubtedly a person, He is completely transcendental; His form is sac-cid-ānanda-vigraha and has absolutely no connection to the modes of material nature.
- He (God) is a person, but He is not a person of this material world or this material creation, and He does not have a material body. This is to be understood.
- It is also concluded that although He (God's) is undoubtedly a person, He is not a purusa of this material world.
- The poor fund of knowledge held by the impersonalists cannot accommodate how the Supreme Absolute Truth can be a person, because whenever they think of a person they think of a person of this material world. That is their defect.
- There is no trace of a tinge of materiality in His person, and thus one who has the slightest tinge of material affection cannot approach Him.
- In the revealed scriptures the Supreme Lord is described as sac-cid-ananda-vigraha (Bs. 5.1). Sat means eternal, cit means fully cognizant, ananda means joyful, and vigraha means that He is a person.
Refuting the Impersonalists
The philosophy that strips the Absolute Truth of personality is born from envy and a poor fund of knowledge. Śrīla Prabhupāda emphasizes that true Vedic authority, including the later admissions of strict impersonalists like Śaṅkarācārya, confirms that the impersonal Brahman is merely the effulgence resting upon the eternal person of the Supreme Lord.
- Impersonal bigness, they think it is very important. Actually, it has no value. Background is person. Krsna says in the Bhagavad-gita that brahmano 'ham pratistha: "The impersonal Brahman, I am the cause. I am the source of impersonal Brahman."
- The impersonal brahmajyoti rests on the person of the Lord, and because everything rests on the brahmajyoti directly and indirectly, everything is generated from the Lord, everything rests on Him, and after annihilation, everything is merged in Him only.
- Sankaracarya, although he is impersonalist, he says, narayanah parah avyaktat: "Narayana is beyond this cosmic manifestation. He's transcendental." That means he says He's person. Narayana, as soon as Narayana, the Personality of Godhead.
- Actually the sum and substance is those who are impersonalist, they are envious. Impersonalists are on the spiritual platform, but because they are envious of the Person, they fall down to the material world.
- Impersonalists who depend upon the strength of their poor fund of knowledge and morbid speculative habits cannot penetrate to the mysterious region of transcendence where the Supreme Truth is a transcendental person.
The Activities of the Supreme Person
Because God is a person, He engages in dynamic, loving activities and pastimes. Śrīla Prabhupāda describes how the Lord descends by His own will, supplying the necessities of all living entities and reciprocating intimately with His pure devotees.
- God is person and He speaks. If He speaks, then He hears, He smells, He eats - everything. All the activities are there. If He cannot hear, then our prayer to Him, "O God, give us our daily bread," is useless.
- Eko bahunam yo vidadhati kaman: one person, the Supreme Lord, is supplying the necessities of life for all other living entities.
- God comes as Krsna or Kapiladeva and says, "Here I am. See My features. I am a person. I play the flute and enjoy Myself in Vrndavana. Why can't you see Me?" Thus God comes, explains Himself and leaves behind His instruction, Bhagavad-gita.
- In Bhagavad-gita it is said that when the Lord descends to this material world, He comes as a person by His own energy, atma-maya. He is not forced by any superior energy. He comes by His own will, and this can be called His pastime, or lila.
- Because the devotee's service is accepted by the Lord in full reciprocation, the Lord is also a person in His complete spiritual embodiment.
Religion Means Loving the Person
Understanding the personal nature of God is the foundation of all genuine spiritual practice. Śrīla Prabhupāda concludes that true religion means developing a voluntary, loving relationship with Kṛṣṇa, an exchange that is entirely impossible with an impersonal energy.
- The conclusion is, religion means to love God, and that means you must know who God is. There is no alternative. You must know the person who is God. Then you can have loving exchanges with Him. That we are teaching.
- We are persons, and Krishna is a Person, and our relationship with Krishna He leaves open as a voluntary agreement always.
- There is no difference between the person God and His holy name. This is the absolute position of the Supreme Personality of Godhead. Therefore one who distinguishes between the Lord and His name is called a pasandi, or nonbeliever, an atheistic demon.
- When we think of coming to Krsna, we should not think that we will be standing before a void or an impersonal bright light. Krsna, God, is a person, just as we are persons.
- Without submission and service in the forms of hearing, chanting and the others mentioned above (in CC Adi 1.52), impersonalists cannot penetrate to the mysterious region of transcendence where the Supreme Truth is a transcendental person.
Conclusion
In conclusion, Śrīla Prabhupāda masterfully dismantles the impersonalist misconception by establishing the supreme Vedic truth: God is a person. The progression of spiritual realization begins with the impersonal Brahman and moves to the localized Paramātmā, but it achieves absolute perfection only in the understanding of Bhagavān, the Supreme Personality of Godhead. The logic is flawless: if the myriad living entities possess individuality and personality, their supreme father and source must inherently possess these qualities in full. The defect of the Māyāvādī philosophers is their poor fund of knowledge; they mistakenly assume that to be a person, God must possess a temporary material body. However, the Vedic scriptures overwhelmingly confirm that the Lord's form is sac-cid-ānanda-vigraha—completely spiritual and eternally free from the modes of material nature. Even the great impersonalist Śaṅkarācārya eventually admitted that Nārāyaṇa exists beyond the cosmic manifestation as a transcendental person. Recognizing God as a person is not a mere theological detail; it is the very bedrock of actual religion. Because religion ultimately means to love God, it requires dynamic, voluntary, and loving exchanges—something impossible to achieve with a void or a formless light. By submitting to the process of hearing and chanting, the sincere soul is freed from envious speculation, pierces the mystery of transcendence, and successfully reestablishes an eternal, joyful relationship with the Supreme Person, Lord Kṛṣṇa.
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