Category:God Is Eternal
"God is eternal"|"God is eternally"|"God eternally"|"God is also eternal"|"God is existing eternally"|"God, is nitya, eternal"|"God is sat, eternal"|"God has His eternal"|"He is eternal"|"God is also eternally"|"God, is the supreme eternal"|"God is the chief eternal"|"God is also nitya, eternal"|"God is singular, nitya, eternal"|"God, or Krsna is eternal"|"God is one, and eternal"|"God, He's also nitya, eternal"|"He is also eternal"|"God, sac-cid-änanda, eternal"|"God has got His eternal"|"God, or KRISHNA is eternal"
Subcategories Pages in category
This category has the following 13 subcategories, out of 13 total.
G
Pages in category "God Is Eternal"
The following 140 pages are in this category, out of 140 total.
1
A
- A devotee does not desire anything in this material world. A devotee desires only to serve the Supreme Personality of Godhead. This servitude exists eternally; the Lord exists eternally, His servitor exists eternally, and the service exists eternally
- According to the Koran, the Lord has a supreme, blissful, transcendental body. He is the Absolute Truth, the all-pervading, omniscient and eternal being. He is the origin of everything
- All the forms of that Supreme Person are eternal. (Maha-varaha Purana) The Supreme Person has a form, with hands and legs and other personal features, but His hands and legs are not material
- All the forms of the Lord are eternal. It is the devotee's inclination to worship a particular form, and he engages in devotional service to that form
- All the material manifestations of the universes are therefore situated in His powerful material energies, which He accepts self-sufficiently, although He is eternally without affinity for the material modes
- As far as the omkara pranava is concerned, it is considered to be the sound incarnation of the Supreme Personality of Godhead. As such, omkara is eternal, unlimited, transcendental, supreme and indestructible
- As long as one is not completely free from the cause of birth and death, one cannot enter the sanatana-dhama or the eternal pastimes of the Lord
- As stated in Bhagavad-gita (BG 8.19), bhutva bhutva praliyate: the living entities in the material world must be repeatedly born and destroyed. The Supreme Personality of Godhead is neither bhutva nor praliyate; He is eternal
- As stated in the Vedas: The one Supreme Personality of Godhead is eternally engaged in many, many transcendental forms in relationships with His unalloyed devotees
B
- Because you have accepted this material body, you are foolishly thinking that you are not eternal. Otherwise, as God is eternal, you are also eternal
- Being an incarnation of the Supreme Personality of Godhead, Lord Rsabhadeva was fully independent because His form was spiritual, eternal and full of transcendental bliss
- Being fixed, one must render service unto the Supersoul situated in one's own heart by His omnipotency. Because He is the Almighty Personality of Godhead, eternal and unlimited, He is the ultimate goal of life
- Both the Lord and the living entities are eternal and sentient, but the difference is that the Lord is unlimited whereas the living entities are limited
- By the grace of a bona fide spiritual master like Sukadeva Gosvami, it is quite possible to know everything of the superior energy of the Lord by which the Lord manifests His eternal name, quality, pastimes, paraphernalia and variegatedness
D
- Devotional service rendered to the Personality of Godhead never goes in vain. Since the Personality of Godhead is eternal, intelligence applied in His service or anything done in His relation is also permanent
- Dreams, illusions and mental creations are temporary. Similarly, all material creation is temporary, but Vasudeva, the Supreme Personality of Godhead, is the eternal Absolute Truth
E
- Eternal, blissful, all-knowing forms of the Lord are usually understood by the best Vedic scholars, but they are always manifest to pure, unalloyed devotees. BG 1972 purports
- Every living entity is eternal, sanatana. God is also eternal, and we can live with God in His sanatana-dhama, His eternal abode. This reciprocation is called sanatana-dharma, the eternal nature and duty of the living being
- Everything connected with the Supreme Lord is eternal, blissful and full of knowledge
G
- God does not fall down. He is eternal. We are also eternal, but because we are very small fragment, sometimes we fall down. Therefore God's another name is Acyuta - "Never falls down." We cyuta, we fall down sometimes
- God is eternal, and His instruction is also eternal. And the followers are also eternal. There is nothing new
- God is eternal, and His instructions and followers are also eternal. In Bhagavad-gita (4.1) Krsna tells Arjuna that millions of years ago He spoke Bhagavad-gita to the sun-god
- God is eternal, and we are also eternal, but the difference is that we are always changing our bodies. At death we forget the events of our lifetime; death means forgetfulness, that's all
- God is eternal, God is full of joy and bliss. The position of the Absolute Person, the Godhead, is that He is full of bliss, eternal, and full of knowledge
- God is eternally existing. That is the fact. We cannot understand that. Because we are in the material world, we have no experience of the eternity, what is eternity. We have no experience
- God is God eternally, and an ordinary living entity is eternally a part and parcel of God. God is one without a second, and the ordinary living entities are many without number. All such living entities are maintained by God Himself
- God is great; we are small. Otherwise, we the same. God is also living entity; you are also living entity. God is eternal; you are also eternal. God is full of bliss; you are also full of bliss. So quality, there is no difference
- God is the supreme nitya, eternal, and the Supreme Living Being. In the dictionary also it is said, "God means the Supreme Being." They (the scientists) could not understand - supreme Living Being
- God's existence is sac-cid-ananda vigrahah (Bs. 5.1): eternal, blissful, knowledge. So we are part and parcel. Our knowledge, our blissfulness, our eternity may be very small, but we possess the same quality
- Goloka eva nivasati: although He is perfectly and eternally present in Goloka Vrndavana in Vaikuntha, He is nevertheless all-pervading (akhilatma-bhutah). The all-pervading feature of the Lord is called the Supersoul
H
- He (God) is always engaged in His personal capacity, and He is eternally visible to the inhabitants of Vaikunthaloka, eye to eye
- He (God) is described there as sac-cid-ananda-vigraha, which means that He is the eternal form fully representing transcendental existence, knowledge and bliss. As such, He does not require a separate body or mind, as we do in material existence
- He (God) is nityah sasvatah - eternal, permanent. Everything passes through time's phases of present, past and future, yet the Lord is always the same
- He (God) is the nitya, or the chief eternal amongst all other eternals. He is the chief one, and all others are the dependent many. The many eternals are supported by the one eternal, and thus both the eternals are qualitatively one
- He (living entity) creates a condition of life in which he either enjoys or suffers. We should definitely know that both the Lord and the living entities are eternally cognizant
- He (the knower of the Absolute Truth) knows his real identity as part and parcel of the Supreme, who is eternal bliss and knowledge, and he realizes that somehow or other he is entrapped in the material conception of life. BG 1972 purports
- He (the Lord) likes every part and parcel of His different potencies to take part in the blissful rasa because participation with the Lord in His eternal rasa-lila is the highest living condition, perfect in spiritual bliss and eternal knowledge
- He (the Supreme Lord) is eternally joyful, and His transcendental pastimes are not different from Him
- He (the Supreme Lord) is just like the sun, eternally luminous, but He is far, far beyond the darkness of this material world. His knowledge is transcendental. BG 1972 purports
- He (who is surcharged with transcendental love of Godhead) can see the Personality of Godhead in His own abode, Goloka, enjoying eternal pastimes with His eternal associates, who are also expansions of His transcendental existence
- Here (in SB 3.21.19) the very prayer suggests that God is sentient and can hear the prayers and fulfill the desires of the devotee. Therefore, He is sac-cid-ananda-vigraha (BS 5.1), the form of bliss, knowledge and eternity
- Here (in SB 6.12.35) the word alokam means the transcendental world, Vaikunthaloka, where Sankarsana eternally resides
- His (God's) pastimes are eternal and are manifested in due course once in a day of Brahmaji, as the sun rises on the eastern horizon at the end of every twenty-four hours
I
- I meditate upon that eternally effulgent Lord, who is directly and indirectly conscious of all manifestations and yet is fully independent
- I pray to that Supreme Personality of Godhead, who is eternally existing, who is invisible, who is the Lord of all great personalities, such as Brahma, and who is available only by transcendental bhakti-yoga
- If I am eternal as God is eternal, then why I am subjected to birth and death? This is real question
- In the beginning of Srimad-Bhagavatam it is made clear that the Supreme Truth is eternally uncontaminated by material touch. There is no jugglery of words and activities in the transcendental kingdom of the Lord
- In the Brahma-samhita it is stated that the Lord is eternally situated in hundreds and thousands of forms, and the main forms are those like Rama, Nrsimha, Narayana, etc. BG 1972 purports
- Isvara (the Supreme Lord), jiva (the living entity),prakrti (nature), eternal time and karma (activity) are all explained in the Bhagavad-gita. Out of these five, the Lord, the living entities, material nature and time are eternal. BG 1972 Introduction
M
- Material bodies cannot perform the wonderful acts described in previous verses (of BG 9.11). His (God's) body is eternal, blissful and full of knowledge. BG 1972 purports
- My Lord, You are the Supreme Brahman, complete in everything. Being completely spiritual, You are eternal, free from the material modes of nature, and full of transcendental bliss. Indeed, for You there is no question of lamentation
N
- Narayana exists eternally and breathes eternally, and therefore dharma, the injunctions of Narayana, also exist eternally
- Nor is the arca form fashioned according to the whims of the worshiper. This form is eternally existent with all paraphernalia. This can be actually felt by a sincere devotee, but not by an atheist
O
- O Lord, O supreme eternal, by expanding Your plenary portion You have created the subtle bodies of the living entities through the agency of Your external energy, which is agitated by time
- O my Lord, I am Your unmotivated servant, and You are my eternal master. There is no need of our being anything other than master and servant. You are naturally my master, and I am naturally Your servant. We have no other relationship
- O my lord, Your Lordship is eternally awake, seeing everything that happens. As eternal time, you reduce the duration of life for all living entities through your different parts, such as moments, seconds, minutes and hours
- Old age and disease. But the real science is that "I am the soul. I am the part and parcel of the Supreme Lord. So Supreme Lord, God, is eternal. I am also eternal."
- Only those who realize God as the eternal Supreme Personality can become immortal
- Out of the five subjects, the Supreme Lord, the living entity, nature, and time and space are eternal, but the living entity, nature and time are under the direction of the Supreme Lord, who is absolute and completely independent of any other control
S
- Sanatana-dharma does not refer to any sectarian process of religion. It is the eternal function of the eternal living entities in relationship with the eternal Supreme Lord. BG 1972 Introduction
- Since God is sac-cid-ananda-vigraha He likes every part & parcel of His different potencies to take part in the blissful rasa: participation with God in His eternal rasa-lila is the highest living condition perfect in spiritual bliss & eternal knowledge
- Such a person (jnanavan) can see the Personality of Godhead, and therefore he surrenders unto the Lord. The Lord's being symptomized by a face, nose, ears and so on is eternal. Without such a form, no one can be blissful
T
- The activities of the Lord are eternal, and they are manifestations of His atma-maya, or internal potency
- The body of the ordinary living being is made of material elements and is therefore subject to birth and death. But the Lord's body, being all spiritual and thus eternal, neither takes birth nor dies
- The essence of all advice is that one should utilize one's full time - twenty-four hours a day - in nicely chanting & remembering the Lord's divine name, transcendental form, qualities & eternal pastimes, thereby gradually engaging one's tongue & mind
- The eternal God is unlimited, and since His activities are also unlimited, He has unlimited names. of which Krsna is the chief. Then why is Arjuna addressing Him as Krsna (Madhusudana) when, being Krsna's friend, he could address Him directly as Krsna
- The eternal, blissful, cognizant form of the Supreme Lord is to be found within the glaring effulgence of the brahmajyoti, which emanates from the body of the Supreme Lord
- The form of the Supreme Personality of Godhead is described to be transcendental, very subtle, eternal, all-pervading, inconceivable and therefore nonmanifested to the material senses of a conditioned living creature
- The form of the unlimited eternal is sometimes conceived as the universal form, and in the Vedic literatures like the Upanisads the form of the limited eternal is vividly described
- The God is also eternal, and we are also eternal. We are part and parcels of God. Just like gold and fragments of gold; both of them are gold. Although I am fragment, a particle of gold or the spirit, still, I am spirit
- The holy name is as perfect as the Lord Himself in fullness, purity and eternity. The holy name is not a material sound vibration, nor has it any material contamination
- The living entity is eternal (nitya) like the Supreme Personality of Godhead, but the difference is that the Supreme Lord is the greatest, no one being equal to or greater than Him, whereas the living entity is suksma, or extremely small
- The living spirit is eternal, the Lord is eternal, and their exchange of feelings, or loving feelings, that is also eternal
- The Lord (Caitanya) said to his mother: Everything in relationship with Visnu is to be considered an expansion of Visnu’s energy. Visnu, the Supersoul, is eternal and uncontaminated. How then may these pots be considered pure or impure?
- The Lord and the living entities are essentially all spiritual. Therefore both of them are eternal, and neither of them has birth and death. The difference is that the so-called births and disappearances of the Lord are unlike those of the living beings
- The Lord existed before the creation, and consequently He is eternal and unchanging. Therefore how can any human being, however great a scientist or philosopher he may be, understand the ways of the Supreme Personality of Godhead?
- The Lord in His eternal blissful body of knowledge is fully aware of all that happened in the past, that which is going on at the present and also what will happen in the future
- The Lord is a person, He wears a garland of flowers, and He is eternally manifest with four hands, which hold (beginning from the lower left hand) a conchshell, wheel, club and lotus flower
- The Lord is eternal, and those who want the favor of the Supreme Lord perpetually are also eternal
- The Lord is eternal, the Lord's servitor is eternal, and the Lord's abode is also eternal. They are all described here as sanatana, or eternal
- The Lord is eternal; therefore any relationship in which we accept Him is also eternal
- The Lord is eternally existing as Krsna, the SP of Godhead, in Goloka Vrndavana. He has also simultaneously expanded Himself in innumerable forms, beginning with Lord Rama, Lord Nrsimha, Lord Varaha & all the incarnations coming directly from Sankarsana
- The Lord is eternally joyful and cognizant in the taste derived from such transcendental bliss - of the internal potency
- The Lord is eternally liberated. Whenever He appears, even within this material world, He is never entangled by the three modes of material nature. He is known, therefore, as try-adhisa, the master of the three modes of material nature
- The Lord is eternally the biggest of the big and the smallest of the small. The living beings, who are His parts and parcels, are the smallest of the small, and He is the biggest of the big as the Absolute Truth, the Supreme Personality of Godhead
- The Lord is eternally the maintainer of the individual living entities both in their conditioned as well as in their liberated situations. BG 1972 purports
- The Lord is eternally the symbol of full and perfect knowledge. This is His speciality: perpetual freedom from all material contaminations
- The Lord is omnipotent and omniscient, and similarly, His name, form, qualities, paraphernalia and everything pertaining to Him are complete, pure, eternal and free from material contamination
- The Lord is the transcendental form of eternity, cognition and beauty. And thus the creation of the energy of the Lord appears to be partially eternal, full of knowledge and beautiful also
- 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 Lord's body, being all spiritual and thus eternal, neither takes birth nor dies. Nor can the Lord be forced to take birth in some particular family due to His past deeds, as an ordinary living being is
- The Lord, or the Supreme Godhead, who is one without a second, is a fully cognizant and eternally joyful personality with a full sense of His identity. No one is equal to Him or greater than Him. This is a concise description of the Supreme Lord
- The Maha-varaha Purana declares: All the varied expansions of the Personality of Godhead are transcendental and eternal, and all of them repeatedly descend to all the different universes of the material creation
- The material world in potency is always there. But it has got a manifestation beginning, and again end. It begins from God, and again it ends in God. But God is eternal
- The nitya-mukta living entity knows that he is an expansion of the supreme nitya, or the eternal Supreme Personality of Godhead. Being in such a position, he sees the material world with a different vision
- The personified Vedas continued, "Both the Lord and the living entities are called nitya, eternal, and so are qualitatively one, yet the singular nitya, or the Supreme Lord, is the controller, whereas the plural nityas are controlled"
- The personified Vedas therefore concluded, "O Lord, You are the unlimited eternal (dhruva), and the living entities are the limited eternals"
- The real problem of life, that we are eternal, as eternal as God, but we are subjected to birth and death
- The reason the Lord uses these words param avyayam is that although He permeates everything by means of His transcendental energies, He remains eternally unchanged and the complete whole
- The so-called material advancement is not the solution because God is eternal, we are eternal, and in the material condition we are changing our body
- The soul is eternal and blissful because part and parcel of Krsna, God, sac-cid-ananda, eternal, full of bliss, full of knowledge
- The Supersoul is eternally the friend of the living entity and always remains with him
- The Supreme Lord gives these instructions because He is the eternal friend of the living entities. His instructions are important because by them the living entity can obtain liberation from bodily engagement
- The Supreme Lord is eternal, and we are also eternal. But the Supreme Lord is one, and we are many
- The Supreme Lord is unborn, there is no cessation to His appearance in different forms as incarnations like Lord Krsna and Lord Rama. Since His incarnations are eternal, the various activities performed by these incarnations are also eternal
- The Supreme Personality of Godhead is eternal, transcendental, beyond the perception of sense gratification and beyond the material qualities
- The Supreme Personality of Godhead is eternally alipta, uncontaminated by the external energy
- The Supreme Personality of Godhead is everlastingly, eternally the form of purusa, the predominator or enjoyer, and when He appears He never accepts anything of this material energy
- The Supreme Personality of Godhead is sanatana, eternal, and the individual living entities are also eternal. The difference is that Krsna, or God, is the supreme eternal, whereas the individual souls are minute, fragmental eternals
- The Supreme Personality of Godhead remains eternally in His original consciousness and spiritual body
- The Supreme Personality of Godhead, however, is eternal, and similarly the living entities, who are parts of Him, are also eternal - mamaivamso jiva-loke jiva-bhutah sanatanah - BG 15.7
- The transcendental Supreme Lord is eternally the form of transcendental existence, knowledge, and bliss. The material energy works under His good will, and therefore He is never affected by the modes of material nature
- The Vedic literatures confirm the fact that the transcendental form of the Supreme Lord is eternal, blissful and full of knowledge
- The word apariganya-dhamne is very significant. There is no limit to the Lord's appearance in different incarnations. All of these incarnations are eternal, blissful and full of knowledge
- The word sakhayam ("friend") is very significant in this verse (SB 4.28.25) because God is eternally present beside the living entity
- The word sanatana is found in several places in Bhagavad-gita. Both the Lord and the living entity are sanatana (eternal), and there is also a place known as sanatana, beyond this material nature
- There are four points of instruction one should consider in the story of Saksi-gopala. First, the Deity (arca-vigraha) of Sri Gopala is eternally sac-cid-ananda-vigraha (BS 5.1), the transcendental form of the Lord
- There are two kinds of research to find the original cause of creation. One conclusion is that the Supreme Personality of Godhead, the all-blissful, eternal, all knowing form, is indirectly the cause of this cosmic manifestation
- There is a nice statement in the Visnu Purana, where it is said, "let me always remember the Lord, who is unborn and eternal"
- There is no God other than the Lord Himself. Thus the Supreme Lord is eternally transcendental to the material creation
- There is no limit to the Lord's appearance in different incarnations. All of these incarnations are eternal, blissful and full of knowledge
- This (three-fourths manifestation of God's creation) part is eternal, everlasting, without deterioration, and unlimited, and it contains the highest perfectional stage of living conditions
- This understanding is wanted. Krsna is eternal, we are eternal, and the place where we will live with Him and exchange our feelings - that is eternal
U
- Unaffected by the reactions of work, You (the Lord) eternally exist with Your full spiritual potency. This we cannot fully understand
- Unless one thoroughly understands this superior or eternal energy of the Lord, it is not possible to leave the material energy, however one may theoretically speculate on the true nature of the Absolute Truth
W
- We are all sons of God, and that relationship with Him is eternal, but we have simply forgotten. Krsna is all-powerful, all-famous, all-wealthy, all-beautiful, all-knowledgeable, and He is full of renunciation as well
- When the living being directs his eternal service attitude toward the eternal Supreme Being, such service can never be hampered by any sort of material hindrance
- Why it is called sanatana-dharma. That I have already explained. The living entity is sanatana, or eternal; God is sanatana; and there is sanatana-dhama, the Lord's eternal abode. As Krsna describes in the Bhagavad-gita (8.20), paras tasmat tu bhavo 'nyo
- Within this material world we are not eternal on account of material contamination. But time is eternal. Time is eternal; God is eternal; you are also eternal, living entity. Simply our work is not eternal. That can be changed