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Latest revision as of 23:43, 25 June 2017
oneness
Subcategories Pages in category
This category has the following 9 subcategories, out of 9 total.
D
Q
S
Pages in category "Oneness"
The following 179 pages are in this category, out of 179 total.
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3
A
- A devotee knows that there is oneness in diversity
- A devotee should see the Supreme Personality of Godhead to be situated in everyone's heart and should also see every living entity as an eternal servant of the Lord. This vision is called ekatvam, oneness
- A perfection most desired by the jnanis and yogis (oneness with God) and for which they execute their different types of transcendental activities
- A pure devotee does not desire promotion to heavenly planets, nor does he seek oneness with the brahma-jyotir or salvation or liberation from material entanglement
- A pure devotee is not interested in yogic perfection, travel to higher planetary systems, or oneness with Brahman
- A simple philosophy propounded by Sacimata, even though she is a woman, can defeat the Mayavadi philosophers who speculate on oneness
- According to Bhagavad-gita 18.66, "Abandon all varieties of religion and just surrender unto Me." This is the advice of Lord Krsna. Our only aim should be to act in Krsna consciousness for the satisfaction of the Lord. This is oneness, or aprthag-dharma
- According to the acintya-bhedabheda philosophy of Sri Caitanya Mahaprabhu, there are varieties, but all of them constitute one unit. Such knowledge is knowledge of perfect oneness
- Actually, pure devotion is explained in the previous chapter: the mind of the Supreme Lord and the mind of the devotee should be dovetailed. A devotee should not wish anything but to execute the desire of the Supreme. That is oneness
- After hearing Bhagavad-gita from the Supreme Personality of Godhead, Arjuna dovetailed his mind with Krsna's desire. This is called oneness. This oneness, however, did not cause Arjuna and Krsna to lose their individualities
- All living entities are part and parcel of the Supreme Lord, and they are supposed to be always agreeable to the order of the Supreme person; that is perfect oneness
- All the living entities are part of Me
- Although brahmajyoti is not different from His (the Supreme Person) personal body, that sort of oneness (merging into the bodily luster of the Personality of Godhead) is not accepted by a pure devotee
- Although there is oneness, however, the Lord in His personal form still enjoys unlimitedly all the pleasures enjoyed minutely by the tiny part-and-parcel living entities
- Any living entity who has come in contact with matter, beginning from Brahma, down to a small ant, is changing its body; therefore they are all fallible. In the spiritual world, however, they are always liberated in oneness. BG 1972 purports
- As far as different faiths are concerned, religions may be of different types, but on the spiritual platform, everyone has an equal right to execute devotional service. That is the platform of oneness and the basis for a classless society
- As Ravana, with unlimited material enjoyment, he could not accept Lord Rama as the Personality of Godhead. Therefore even though he was killed by Rama, he did not attain sayujya, or oneness with the body of the Lord
- As soon as you get your eternal body, which is already there within this temporary body, then you also become blissful and full of knowledge. That is oneness, one in quality
- Atoms are the ultimate state of the manifest universe. When they stay in their own forms without forming different bodies, they are called the unlimited oneness
B
- Between the servitor and the served there is a feeling of oneness (mamata). This mamata begins with dasya-prema, service rendered to the master by the servant
- By intense ecstasy in loving service, the damsels of Vrajabhumi attained qualitative oneness with the Lord by dancing with Him on an equal level, embracing Him in nuptial love, smiling at Him in joke, and looking at Him with a loving attitude
D
- Desires are compared to being haunted by ghosts and witches, because while these aspirations for material enjoyment or spiritual oneness with the Supreme remain, no one can relish the actual transcendental taste of devotional service
- Devotees have no lusty desires for oneness; instead, their desire is to be freed from all material hankering. they are called niskama, desireless
- Devotees know that their position is to be eternally servants of the Supreme Lord and never to be one with Him. Therefore they are called sama-mati or jitatma. They detest oneness with the Supreme
- Devotees never agree with the monists' preaching of oneness
- Dhrtarastra will have to amalgamate his pure identity with intelligence and then merge into the Supreme Being with knowledge of his qualitative oneness, as a living entity, with the Supreme Brahman
E
- Ekam evadvitiyam brahma. This is the Vedic version (Chandogya Upanisad 6.2.1). There is oneness because everything emanates from the Supreme Brahman
- Ekatva is also liberation, but that sort of liberation is never accepted by any devotee, for qualitative oneness is immediately attained as soon as one is situated in devotional service
- Everyone should come to the platform of Krsna consciousness and thus feel oneness as a servant of the Lord. Although there are 8,400,000 species of life, a Vaisnava feels this oneness
- Everything in the Absolute is inconceivable in relative existence. Therefore in relative cognizance it is very difficult to assimilate this truth of the oneness between the potent and the potency
I
- If God were gold, the living entity would also be gold. That is oneness in quality
- If He likes He can tightly embrace Me and make Me feel oneness with Him, or by not giving Me His audience, He may corrode My mind and body. Nevertheless, it is He who is the Lord of My life
- If homogeneous oneness is accepted, then by the liberation of one individual soul, all other individual souls would have been liberated immediately. But the fact is that every individual soul is differently enjoying and suffering in the material world
- If we really come to the platform of spiritual consciousness, or Krsna consciousness, then we become immediately one. Oneness
- If we simply agree to abide by the orders of Krsna and have no disagreement with Him, we are situated in actual oneness
- If whatever we do, whatever we eat, whatever we think and whatever we plan is for the advancement of the Krsna consciousness movement, this is oneness
- Impersonalists, they do not know what is love. Because he's one. Their philosophy is oneness. So how there can be love, one? Is it possible? Have you got any such experience, love means one? No. Love means two. There must be two: the lover & the beloved
- In liberated stage, oneness with Supreme Lord means that one has no realization other than happiness. But the individual still exists, otherwise this word upalabdha, indicating individual realization of transcendental happiness, would not have been used
- In spite of his strenuous efforts to attain perfect knowledge, the impersonalist attains merging into the impersonal oneness of the brahmajyoti of the Lord, which is also attained by the enemies of the Lord simply because of their being killed by Him
- In the spiritual world the body does not change; there is no old age, there is no birth, there is no death. There all exists in oneness. BG 1972 purports
- In the spiritual world, if the servant cannot serve under certain conditions, the master is still pleased. And if the master does not pay, the servant is also pleased. That is called oneness, absolute
- In the transcendental world, the servant and master are one. That is the absolute platform. Although the relationship is servant and master, both the servant and the served stand on the same platform. That is oneness
- In the Vaikuntha world all the living entities are in oneness with the Supreme Godhead because they never defy His orders. Here in the material world, however, they are not sammata, agreeable, but always asammata, disagreeable
- In the Visistadvaita philosophy, God's energies, expansions and incarnations are considered to be oneness in diversity. In other words, God is not separate from all of these: everything together is God - CC Intro
- In this verse (SB 6.16.9) the philosophy of acintya-bhedabheda - simultaneous oneness and difference - is described
- In visistadvaita philosophy, God's energies, expansions and incarnations are considered to be oneness in diversity. In other words, God is not separate from all these; everything together is God
- It is clearly stated here (in SB 3.29.13) that a pure devotee does not desire ekatva, oneness with the Supreme Lord, as desired by the impersonalists, the mental speculators and the meditators
- It is very difficult to assimilate this truth of the oneness between the potent and the potency. The philosophy of inconceivable oneness and difference propounded by Lord Caitanya is the only source of understanding
- It was seen by everyone in the assembly that a light flashed out of the body of the King of Cedi and merged into the body of Lord Krsna. This means that Cediraja achieved the salvation of attaining oneness with the Supreme
K
- Kaivalya means
- Kaivalya, oneness in the effulgence of Brahman, appears hellish to the devotee. The heavenly planets, the abodes of the demigods, appear to a devotee like phantasmagorias
- Kapiladeva said: "My devotees do not accept salokya, sarsti, sarupya, samipya or oneness with Me - even if I offer these liberations - in preference to serving Me"
- Knowledge of the simultaneous oneness and difference found in the Absolute Truth is imparted for the well-being of everyone
M
- Mayavadi philosophers cannot imagine how this oneness (with paraphernalia of Visnuloka) can be achieved even in different varieties. Their idea of oneness is that there is no variety. Therefore they have become impersonalists
- Mental speculators mislead people by establishing the energy of the Lord as absolute, but when the truth of simultaneous oneness and difference is understood, the imperfect concepts of monism and dualism cease to satisfy
- My devotees do not accept salokya, sarsti, sarupya, samipya or oneness with Me - even if I offer these liberations - in preference to serving Me
N
- Nityo nityanam cetanas cetananam (Katha Upanisad 2.2.13). This is the perfect conception of oneness in relation to the Supersoul and the soul
- Nivrttya means that the living entity keeps his individuality; oneness means that he realizes happiness in the happiness of the Supreme Lord. In the Supreme Lord there is nothing but happiness
- Now I am (Prahlada Maharaja) rightly thinking that everyone is an eternal servant of God and that our duty is to serve the supreme master, for then we shall stand on the platform of oneness as servants
O
- On this platform (of loving devotional service) there is nothing but the service of the Lord. When a person has no ulterior motive, there is certainly oneness and agreement of principles
- One can reestablish the transcendental loving relationship with the Supreme Lord in so many ways, and that feeling is true oneness
- One culture means politically, one flag; religiously, one God, Krsna; and to understand Krsna, one scripture, Bhagavad-gita; and one work, one work, simply to satisfy Krsna. So this is oneness
- One who is engaged in pure devotional service to the Supreme Lord is already in a state of liberation, called brahma-bhuta, oneness with the Absolute. BG 1972 purports
- Oneness does not mean that they have no individuality, but that there is no disunity
- Oneness means that I agree with God
- Oneness with the impersonal brahmajyoti is not ultimate liberation; superior to that is the sublime association of the Personality of Godhead in one of the innumerable spiritual planets in the Vaikuntha sky
- Oneness, the philosophy of monism or pantheism, is imperfect. When that oneness comes in understanding Krsna, that is perfection. If Krsna is the Supreme Absolute Truth from whom everything is emanating, then everything is Krsna
- Our philosophy is also the same, kaivalya. But we depend on Krsna. We do not become one with, one with Krsna. That is oneness. If we simply agree to abide by the order of Krsna, there is no disagreement, that is oneness
- Our philosophy of Krsna consciousness is the same, but instead of becoming one with Krsna, we depend on Krsna. That is actual oneness
- Our philosophy of oneness in religious consciousness
- Out of the five kinds of salvation, advandva is the most abominable for a devotee. A pure devotee denounces such oneness with the Lord as worse than going to hell
R
- Radha & Krsna are one. This oneness may be perceived by advanced devotees through the grace of Sri Caitanya Mahaprabhu. This was the case with Ramananda Raya. One may aspire to attain such a position, but one should not try to imitate the maha-bhagavata
- Radha and Krsna are one. This oneness may be perceived by advanced devotees through the grace of Sri Caitanya Mahaprabhu
- Recently we had talks with Christian leaders in Australia, including the Catholic Bishop of Melbourne, and everyone there was pleased with our philosophy of oneness in religious consciousness
S
- Sankaracarya has taken many clear statements from the Vedic literature and twisted them to try to prove that if the Lord, or the Absolute Truth, were transformed, His oneness would be disturbed. Thus he has accused Srila Vyasadeva of being mistaken
- Since everyone has a different body and mind, different types of religions are needed. But when one is situated on the spiritual platform, there are no bodily and mental differences. Consequently on the absolute platform there is oneness in religion
- Sisupala achieved oneness with the Lord (Krsna) by merging in the impersonal glare of His body, called the brahmajyoti
- Sisupala's achievement of oneness with the Supreme Lord was different because Jaya and Vijaya, from the very beginning of their material existence, were ordained to treat the Supreme Lord as an enemy for three lives and then return home, back to Godhead
- So that cultural unity we are seeing, that we are one spirit soul, aham brahmasmi, the Vedic language is called, when we understand that "I am not this body; I am spirit soul."Aham brahmasmi. This is called purification
- Sometimes a rascal, following the philosophy of monism, or oneness, very irresponsibly takes advantage of this rasa-lila to imitate the behavior of Krsna with the gopis, entice many innocent women and mislead them in the name of spiritual realization
- Sometimes, upon seeing the SPG, Prahlada would loudly call in full anxiety. He sometimes lost his shyness in jubilation & began dancing in ecstasy & sometimes, being fully absorbed in thoughts of Krsna, he felt oneness & imitated the pastimes of the Lord
- Sri Caitanya Mahaprabhu preached the philosophy of inconceivable, simultaneous oneness with the Lord and difference from Him
- Sri Caitanya Mahaprabhu's philosophy is called acintya-bhedabheda - simultaneous oneness and difference
- Sri Prabodhananda Sarasvati, a great devotee of Lord Caitanya, said, kaivalyam narakayate: "The happiness of becoming one with the Supreme Lord, which is aspired for by the Mayavadis, is considered hellish." That oneness is not for pure devotees
- Sri Svarupa Damodara Gosvami has said, caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam: Radha and Krsna assumed oneness in the form of Sri Caitanya Mahaprabhu
- Srimad-Bhagavatam begins with the surrender of the living entity unto the Absolute Person. This surrender is made with clear consciousness & awareness of the devotee's oneness with the Absolute & at the same time, of his eternal position of servitorship
T
- That oneness was exhibited by the wives of the brahmanas in their love for Krsna
- The concept of oneness with Krsna is incorrect because the part cannot be equal to the whole. BG 1972 purports
- The conception of oneness with the Supreme Personality of Godhead is inferior to that of eternal service to the Lord because Lord Krsna is more affectionate to devotees than to His personal self
- The conception of oneness, as overly stressed by the impersonalist, is also accepted by the personalist devotee of the Lord
- The conception of servitude to Sri Krsna generates such an ocean of joy in the soul that even the joy of oneness with the Absolute, if multiplied ten million times, could not compare to a drop of it
- The conception that the living entity is one with the Supreme is in the mode of ignorance. Oneness is actually based on oneness of interest
- The devotee who is highly elevated sees the relationship to Krsna in everything; he does not see anything as being independent of Krsna. That is his vision of oneness
- The fact is that there is nothing but God within and without. Everything is a manifestation of His different energies, like the heat and light emanating from a fire, and in this way there is a oneness among His diverse energies
- The four principles of the Vaisnava philosophic doctrine are suddha-advaita (purified oneness), dvaita-advaita (simultaneous oneness and difference), visista-advaita and dvaita
- The idea of moksa, or liberation, held by the monist in the matter of oneness of the living entity and the Lord by ultimate merging in one, is also the last stage of materialism or forgetfulness
- The ideals of spiritual communism, according to Srimad-Bhagavatam, are based more or less on the oneness of the entire human society, nay, of the entire energy of living beings. The need is felt by great thinkers to make this a successful ideology
- The impersonalist puts forth the theory of oneness in the sense that Brahma, also being the same principle of "I" because he is an emanation from the I, the Absolute Truth, is identical with the Lord, the principle of I
- The individuality of both the Lord and the wives remained, yet they felt oneness in existence. When a lover submits to his lover without any pinch of personal consideration, that is called oneness
- The intelligent man sees oneness not in the variety of the bodies but in the spiritual identity
- The jnani wants to extinguish the distinction between knowledge, the knower and the aim of knowledge. This philosophy is called monism, or oneness, and is characterized by spiritual silence
- The living entities are described as parts and parcels of the Lord because He is the life and soul of all living entities, being situated within their hearts as the antaryami, as enunciated by the philosophy of inconceivable oneness and difference
- The living entities have the same qualities as the Lord, just as a drop of sea water is composed of the same chemicals as the great sea itself. Thus there is oneness in quality but a difference in quantity
- The living entity is always a minute part. Therefore his oneness with the Lord is that he is interested in the one interest of the Lord. The Lord wants every living entity to always think about Him, to be His devotee and always worship Him
- The Lord says, My dear friend, you and I are not different. This nondifference refers to qualitative oneness, for it was not necessary for the Paramatma, the Supreme Personality, to remind the conditioned soul that he is not one in quantity
- The maha-bhagavata, the great devotee, sees oneness in the sense that he sees everything as the energy of the Supreme Lord. Since there is no difference between the energy and the energetic, there is the sense of oneness
- The mantras of the sastras do not support the monistic conclusions of the impersonalists, nor does Vaisnava philosophy accept impersonalism without variety. Brahman is the greatest, He who includes everything, and that is oneness
- The master and servant are different yet equal in opulence. This is the meaning of simultaneous difference from the Supreme Lord and oneness with Him
- The Mayavadi philosophers cannot understand this. They think that oneness necessitates loss of individuality. Actually, however, we find in Bhagavad-gita that individuality is not lost
- The Mayavadi philosophers' endeavor to see everyone as God is an artificial attempt at oneness, but a devotee of Narayana, sees every living entity as part & parcel of the Supreme Lord
- The Mayavadi theory of oneness of the spirit soul cannot be entertained on the ground that spirit soul cannot be cut into pieces as a fragmental portion. BG 1972 purports
- The Mayavadi theory of oneness of the spirit soul cannot be entertained, on the ground that the spirit soul cannot be cut into pieces as a fragmental portion
- The members of the impersonalist school explain their idea of oneness by the example of the mixing of river water with the seawater. But we should know that within the water of the sea there are living beings, who do not merge into the existence of water
- The monists and impersonalists try with great difficulty to explain this sutra in diverse ways in order to support their imperfect theory of oneness and impersonality. However, the fact remains that ananda, pleasure, cannot be enjoyed alone
- The monists and impersonalists who think only in terms of the oneness of the living entities with the Supreme Lord cannot give satisfactory answers to such questions. Such an imperfect reply can hardly satisfy the heart of a living entity
- The monists and the great mystics know the Supreme Personality of Godhead as one. This oneness is not the misunderstanding that a living entity is equal in every respect to the Supreme Personality of Godhead
- The oneness of the Mayavadi philosophers and the oneness of Vaisnava philosophers are different. The Mayavadi and Vaisnava philosophers both want to merge into the Supreme, but the Vaisnavas do not lose their identities
- The oneness of the whole and the part is in their quality. The qualitative oneness of the small and large portions of the sky does not imply that the small sky becomes the big sky
- The oneness of understanding that the Supreme Lord is spiritual and that in full spiritual realization one can understand what He is - Supreme Personality of Godhead - is called kaivalya, or, in the language of Patanjali, realization of spiritual power
- The perfect conception of oneness helps the worshiper in being engaged in the Lord's loving service, whereas the impersonalist, being falsely puffed up, remains a nondevotee forever, without being recognized by the Lord
- The philosophy of inconceivable oneness and difference propounded by Lord Caitanya is the only source of understanding for such intricacies of transcendence
- The point is that in spite of educational advancement, in spite of economic development, in spite of historical oneness, why we are fighting with one another? That is the question. That answer is given in the Vedic literature. What is that?
- The real fact is that oneness does not mean merging into the Supreme and losing one's own individual existence
- The revealed scripture of the Muslims is the Koran. There is one Muslim sampradaya known as the Sufis. The Sufis accept impersonalism, believing in the oneness of the living entity with the Absolute Truth. Their supreme slogan is “analahak.”
- The spiritual oneness of the Supreme Lord and the living entities is never to be accepted as homogeneity. Each and every living entity is individual
- The Supreme Personality of Godhead is the friend of all living entities, and all living entities are eternal servants of the Supreme Lord. Oneness is possible through this understanding, not through artificially thinking that every one of us is God
- The Supreme Personality of Godhead, Krsna, is the bestower of many benedictions, including liberation (kaivalya), or oneness with the Brahman effulgence - SB 10.6.39-40
- The transcendental bliss derived from devotional service, cannot be compared to the happiness derived by karmis by elevating themselves to the heavenly planets or by jnanis or yogis, who enjoy oneness with the supreme impersonal Brahman
- The true conclusion of advaita-siddhanta, expressed at the very beginning of the Caitanya-caritamrta (CC Adi 1.3), is not the same as the philosophy of the monists. Here advaita-siddhanta means advaya-jnana, or oneness in variety
- The union of the impersonalists and the union of the devotees are not on a par. The impersonalists try to fully stop their individuality by attaining sayujya-mukti, or unification by merging into oneness
- The yogis are satisfied simply by partial vision of the Supreme Personality of Godhead, Paramatma, and ultimately by oneness with Him
- There are two parties of philosophers, generally known as the monists and the dualists. The monist believes in the oneness of the AT and the living entity, but the dualist believes in the separate identities of the living being and the Absolute Truth
- There is an acceptance of transcendental pleasure in the Patanjali system, but the monists do not accept this transcendental pleasure out of fear of jeopardizing the theory of oneness. BG 1972 purports
- There is an unlimited oneness of interest between the Lord and His devotee
- There is every possibility of oneness all over the world, without any communal differences
- There is no difference between chanting for Krsna consciousness and working for Krsna consciousness. On the transcendental platform, they are one. But we must be guided by the spiritual master about this oneness; we should not manufacture our own oneness
- There is oneness, but God is great whereas the living entities are extremely small. Anor aniyan mahato mahiyan - Katha Upanisad 1.2.20
- There is oneness. God is one, and the living entities there, they are all followers, obedient of God. There is no influence of time, no influence of ignorance, no influence of passion. That is spiritual kingdom, the description of spiritual world
- These voidists and impersonalists take to different types of austerities, either to attain the stage of nirvana, which means finishing the material conditions of life, or to attain oneness by merging into the body of the Lord
- They say ultimately the knower, knowable and the known becomes one. That is their philosophy. Monists. There is no more knower, no knowable, the knower... Simply knowledge. They say simply knowledge. Oneness
- This "oneness with the Supreme" is called kaivalyam by the monist. But according to Patanjali, this kaivalyam is an internal, or transcendental, potency by which the living entity becomes aware of his constitutional position
- This experience (of Brahman realization) is called advaita-vada, or realization of the oneness of the Absolute. The impersonal glowing effulgence of Brahman consists only of the personal bodily rays of the Supreme Godhead, Sri Krsna
- This is oneness. I keep my individuality, but I am so surrendered that I have nothing to disagree with Krsna
- This is the philosophy of Sri Caitanya Mahaprabhu, which is called acintya-bhedabheda-tattva. Everything is one, the Supreme Lord, yet everything is separate from the Lord. This is the understanding of oneness and difference
- This is the stage of oneness, or merging into the existence of the Supreme Personality of Godhead. This means that the individual soul, while keeping his individuality, no longer has separate interests
- This material world is the world of duality, in contrast with the oneness of the absolute realm. The world of duality is composed of matter and spirit, whereas the absolute world is complete spirit without any tinge of the material qualities
- This perfect conception of oneness helps the worshiper in being engaged in His (God's) loving service, whereas the impersonalist, being falsely puffed up, remains a nondevotee forever, without being recognized by the Lord
- This philosophy of acintya-bhedabheda, inconceivable oneness and difference, is the perfect philosophy enunciated by the Vaisnavas. Everything is an emanation from Krsna, but it is not that everything must therefore be worshiped
- This verse (SB 4.22.38) is specifically stated to defy the Mayavada conclusion of oneness without differentiation between the individual soul and the Supersoul
- Those who are in oneness with the Supreme Personality of Godhead, are called infallible. Oneness does not mean that they have no individuality, but that there is no disunity. They are all agreeable to the purpose of the creation. BG 1972 purports
- Those who are personal devotees of the Lord take everything to be the property of the Supreme Lord. Everything, whatever we see, is the manifestation of the Supreme Lord; therefore, everything should be engaged in the service of the Lord. This is oneness
- Those who imitate an uttama-adhikari by flaunting a sense of oneness or fellowship but who behave on the bodily platform are actually false philanthropists
- True oneness is not equivalent to the conception of the Mayavadis. The true understanding is that the differences are manifested by the energy of the Supreme Personality of Godhead
W
- We are all meant to join Him (God) and enjoy life with one transcendental interest and without any clash. That is the highest platform of spiritual interest, and as soon as one realizes this perfect form of oneness, there can be no question of illusion
- We are fighting due to different consciousness. But if we really come to the platform of spiritual consciousness, or Krsna consciousness, then you will become immediately one. Oneness
- Whatever the cause may be, Radharani said, that affection between You and Me has mixed Us in oneness. Now that it is the time of separation, I cannot see the history of the evolution of this love
- Whatever we see or do, the Supersoul of all acts of seeing or doing is the Lord. This theory of simultaneous oneness & difference between the individual soul and the Supersoul is propounded by Lord Caitanya as the philosophy of acintya-bhedabheda-tattva
- When one understands that result and cause are one and that duality is ultimately unreal, like the idea that the threads of a cloth are different from the cloth itself, one reaches the conception of oneness called bhavadvaita
- When that ecstatic state of being is enriched with love of Krsna and the transcendental experience, one gradually attains to the mature oneness of spiritual life
- When the living entity now covered by the modes of material nature is freed from ignorance, passion, and so-called goodness, he becomes one with the Absolute Truth. Such oneness is called mukti, or freedom from the miseries of material life
- When we transcend the material plane, there is oneness. At that time, all the divisions fall apart. The question is therefore how to transcend the modes of material nature, and that transcendence is the very process of Krsna consciousness
- When we transcend this material plane, then there is oneness. There is no more division. Then how to transcend? That transcendental nature is Krsna consciousness
- Where it has been stated that the Lord's enemies and devotees attain the same destination, this refers to the ultimate oneness of Brahman and Lord Krsna
- While these aspirations for material enjoyment or spiritual oneness with the Supreme remain, no one can relish the actual transcendental taste of devotional service