God's Nature: Difference between revisions
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Latest revision as of 13:31, 11 June 2020
Subcategories Pages in category
This category has the following 7 subcategories, out of 7 total.
D
G
Pages in category "God's Nature"
The following 59 pages are in this category, out of 59 total.
A
- A person under the influence of the material energy cannot understand the nature and form of the Personality of the Absolute Truth
- Although Arjuna is a devotee of the Lord, he sometimes forgets the nature of the Lord, but by the divine grace a devotee can at once understand the infallible condition of the Lord. BG 1972 purports
- Anandamayo 'bhyasat: the Lord is by nature full of transcendental happiness
- Arjuna could understand that for a living entity it is not possible to understand the unlimited infinite. If the infinite reveals Himself, then it is possible to understand the nature of the infinite by the grace of the infinite. BG 1972 purports
- As it is stated in Bhagavad-gita, the Lord can be known in His real nature by dint of pure devotional service only
- As stated in Brahma-samhita (BS 5.38), the Supreme Lord in His original nature is very beautiful. Venum kvanantam aravinda-dalayataksam barhavatamsam asitambuda-sundarangam: the Supreme Personality of Godhead, although blackish, is very, very beautiful
B
- Because He (the Supreme Lord) is joyful by nature, He expands Himself in diverse ways, and the activities of these expansions are called His transcendental pastimes or His lila. These pastimes, however, are not blind and inert
- Bhagavad-gita, which is the science of God, is spoken by the Personality of Godhead Himself. This is perfect knowledge. Mental speculators or so-called philosophers who are researching what is actually God will never understand the nature of God
- By nature, the Lord is very compassionate; therefore the service of neophyte devotees is accepted by the Lord
G
- God can expand Himself in any number of forms. We cannot do that. That is the symptom of God. Akrti, prakrti. Prakrti is His nature, supreme nature. As soon as He likes anything to do, He'll do it. There is no impediment
- God is Absolute. God's name, God's form, God's pastimes - everything is God. That you have to understand, Absolute nature
- God is easily understandable for the pure devotee because God declares in the Bhagavad-gita that after surpassing the stage of knowledge, when one is able to be engaged in the devotional service, then only can one know the true nature of the Lord
H
- He (a devotee who is not completely purified) wants material gain, advancement in knowledge of the relationship between the Supreme Personality of Godhead and the living entity, or knowledge as to the real nature of the Supreme Lord
- He (the Lord) is by nature merciful toward us, despite our rebellious attitude. Even in our rebellious condition we get all our necessities from Him, such as food, air, light, water, warmth, and coolness
- Here (to God) the surrendering process is voluntary, and the Lord is worthy to accept the surrender. This surrender by the living entity occurs automatically as soon as he sees the beautiful youthful nature of the Lord
- His (Brahma's) acceptance of the sound was due to his pure vision of the absolute nature of the Lord. And due to his correct vision, he made no distinction between the Lord and the Lord's instruction
- Human society is so arranged that the people, the members of the human society, should be free from all anxiety. Therefore we require good citizens, good father and mother, good system of government, and pious, virtuous, cooperation between God and nature
I
- If one can see the Supreme Personality of Godhead as He appears in different incarnations and understand that He has not assumed a material body but is present in His own eternal, spiritual form, then one can understand the nature of the PG
- In the previous verse (CC Adi 1.53) the Absolute Truth and its nature have been explained. One must also understand the relative truth to actually know the Absolute
- In the Vedanta-sutra also the Supreme is called anandamayo 'bhyasat. The Supreme Personality of Godhead is by nature full of joy, and to enjoy His transcendental bliss, He expands into vijnanamaya, pranamaya, jnanamaya, and annamaya. BG 1972 purports
- In this verse (SB 4.30.26) the dress of the Supreme Personality of Godhead and His all-pervasive nature are described
O
- O son of Kunti, at the end of the millennium all the living entities merge into My nature, and again when the time of creation is ripe, I begin creation by the agency of My external energy
- One should try to understand the nature of the Supreme Personality of Godhead. From the sastras we understand that the nature of the Supreme Personality of Godhead is the sum total of eternity, bliss and knowledge
- Out of many kinds of nature of the Supreme Lord, they have divided the whole thing into three division. One is called external nature and the other is called internal nature. And there is another nature, which is called marginal nature
S
- Samadhi involves concentrating the mind upon the supreme cause of all, even if one is unaware of whether His actual nature is personal, impersonal or localized. Concentration of the mind on the Supreme is certainly a form of devotional service
- Since the identity of the living entity is very minute, he is prone to be subjected to material nature, but when he is freed from this material body, which is false, he attains the same, spiritual nature as the Supreme Lord
T
- The Acarya continued, "If one receives but a tiny bit of the Lord's favor by dint of devotional service, he can understand the nature of the Supreme Personality of Godhead"
- The Brahma-samhita says, andantara-stha-paramanu-cayantara-stham: (BS 5.35) by virtue of His all-pervasive nature, the Supreme Lord is within the universe as well as within all elements of the universe
- The entire process of cosmic arrangement is intended just to give a chance to the conditioned souls to enter the kingdom of God, and there is an adequate arrangement for their maintenance by the nature of the Lord
- The laws of God's nature are neither blind nor accidental, as men with a poor fund of knowledge conclude
- The Lord is by nature very merciful, and when He sees that His servant is working without desires for material profit, naturally He is conquered
- The Lord is described in all scriptures as lila-purusottama, or the Personality of Godhead, who is by His own nature always engaged in transcendental pastimes. In the Vedanta-sutra He is also described as anandamayo 'bhyasat - Vedanta-sutra 1.1.12
- The Lord is known as ajita (unconquerable). No one can conquer the Supreme Personality of Godhead, but the Lord consents to be conquered by His devotees. That is His nature
- The Lord says that His nature is eternal, blissful and full of knowledge, and the living entities are part and parcel of the Supreme, as gold particles are part of a gold mine. BG 1972 purports
- The nature of the Lord's gigantic body is also explained in this verse (in SB 3.33.2). That body is transcendental, untouched by matter. Since the material manifestation has come from His body, His body therefore existed before the material creation
- The nondevotee class cannot understand the dynamic nature of His knowledge because they are satisfied to reach up to His eternal form of knowledge
- The only condition for successfully executing such spiritual activities is that they must be conducted under the guidance of a pure devotee who's completely free from all mundane desires, fruitive activities & dry speculations about the nature of the Lord
- The original source of everything is God. So when we study our self minutely, that "what is our position?" Or by studying ourself we can study the nature of God
- The spirit soul and the Supreme Lord is by nature joyful. Whenever there is question of joyfulness there must be varieties. So there is no variety. So without variety he cannot remain there for very long
- The Supreme Lord Personality of Godhead is one without a second, but He manifests Himself by different energies because He is by nature blissful
- The Supreme Personality of Godhead is by nature joyful. His enjoyments, or pastimes, are completely transcendental
- The ultimate goal of cultivating the human spirit is God realization and surrender unto God with a full sense of His all-pervasive nature
- The Vedanta-sutra (1.1.12) states, ananda-mayo 'bhyasat: "By nature the Lord is always joyful." This joyfulness of the Lord is due to His pleasure potency
- There is no one greater than Him (God) or on an equal level with Him, and everything is completely done by His energy, as if by nature
- They (mental speculators) are in fact in ignorance because they equalize the transcendental name and form of the Lord with mundane names and form. With such a poor fund of knowledge, there is no access to the real nature of the Supreme Being
- This is clearly mentioned in the Seventh Chapter, fifth verse of Bhagavad-gita: This prakrti is My lower nature. And beyond this there is another prakrti: jiva-bhutam, the living entity. BG 1972 Introduction
- Those who are not in devotional service go on speculating for many, many thousands of years, but they are still unable to understand the nature of the Absolute Truth
- To speak for the Supreme Lord means to glorify the Lord by means of propagating the knowledge of the Lord as it is, broadcasting the factual nature of the Lord and the factual position of all other parts of the whole body
- Try to understand the difference between God and dog. A dog forgets. A dog comes to your place to eat something. You give it a slap. He goes away, again comes. He forgets that slapping. You see? That is the dog's nature. And God's nature is different
W
- We should always know that God is ever kind to us. Despite our gross disobedience to the laws of God's nature, the Lord is kind enough to look after our maintenance
- What is the nature of the original source from whom everything has come, in whom everything exists, and within whom everything will enter
- When one is actually liberated from the spell of the external energy, he can understand the constitutional nature of the Supreme Lord