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There is nothing that is not Kṛṣṇa and personal.
Sometimes people misunderstand
that Brahman and Brahmajyoti,
it only appears to be impersonal from a distance.
[Everything is Personal]
As you look with greater scrutiny and close-up,
then you see that everything is personal.
Sometimes when Guru Mahārāj
would push this to an extreme degree,
Jajavar Mahārāj would become a little flustered, he’d be like,
“You mean this table is a person?”
Guru Mahārāj: “Yes.”
Because he’s saying, if an object
is a cluster of subjective concepts floating in consciousness,
then ultimately this is floating in consciousness, and consciousness
can never ultimately be divorced of personality.
That’s why ṛṣis address the inanimate in personal ways—
what appears to be inanimate.
So the ocean; the river; Jamuna.
Jala brahma: spiritual water.
Dāru brahma: spiritual wood.
Śabda brahma: spiritual sound.
Guru Mahārāj said one of the flaws of Islam is
they can understand the sound divine, but not the form divine.
Name of God is … that’s sound, divine sound,
but why not divine form?
You can rightfully say, decry, or,
what’s the word? Um …
Another word …
Your own part, “I’m not qualified.”
That is all okay,
but don’t say “He’s unqualified.”
Never say that: “He’s unqualified.”
We’re unqualified, correct.
He’s never unqualified.
Nirguṇa doesn’t mean He’s unqualified.
So, apāṇi-pādo javano-grahītāḥ (Su: 3.19),
He has no hands or legs
but He can receive offerings,
and follow—you know— be Sākṣi Gopāl. How?
Divine form—divya-rūpām.