God Is The Supreme: Difference between revisions
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Latest revision as of 13:48, 24 June 2020
Subcategories
This category has the following 4 subcategories, out of 4 total.
Pages in category "God Is The Supreme"
The following 101 pages are in this category, out of 101 total.
A
- A devotee of Godhead is he who glorifies the Personality of Godhead under the dictation of transcendental ecstasy. This ecstasy is a by-product of profound love for the Supreme, which is itself attained by the process of glorification
- A special distinction between devotees and the other transcendentalists, namely the jnanis and yogis, is that jnanis and yogis artificially try to become one with the Supreme, whereas devotees never aspire for such an impossible accomplishment
- According to the Vedic injunctions, sarvam khalv idam brahma: Brahman, the Supreme, is present in everything. Bhagavata-dharma captures this presence of the Supreme
- According to various stages of intelligence, one realizes the presence of the Supreme in everything through the manifestations of His energy
- Again, when the cosmic manifestation is annihilated, it rests in Him (SPG). Nonetheless, He is infallibly the supreme observer. Under any circumstances, the Supreme Lord is changeless. He is simply a witness & is aloof from all creation and annihilation
- Although Vaisnavas accept Lord Visnu as the Supreme, they are not prone to offend demigods. They give the demigods proper respect. Vaisnavas accept Lord Siva as the best Vaisnava. For a Vaisnava there is no possibility of offending any demigods
- Anything done as sacrifice, charity or penance without faith in the Supreme, O son of Prtha, is impermanent. It is called asat and is useless both in this life and the next
- At a particular moment when the child has to be removed from that place, he is also carried by the will of the Supreme, even if the child or the father does not wish to be separated from the happy relation
- Attachment for the Supreme can be increased by practicing DS, inquiring about the SPG, applying bhakti-yoga in life, worshiping the Yogesvara, the SPG, and by hearing and chanting about the glories of the SPG. These actions are pious in themselves
B
- Being the Supreme, the Lord is called Rsabha, the best. In terms of the Vedic language, nityo nityanam. We are also spiritual. but we are subordinate
- Bhagavata-dharma does not consider everything in the world to be false. Because everything emanates from the Supreme, nothing can be false; everything has some use in the service of the Supreme
- Both the internal and external potencies are under the control of the Supreme, so He does not come under the control of either of these potencies
- By seeing the Supreme Personality of Godhead one simultaneously sees and experiences the Paramatma feature as well as the impersonal Brahman feature of the Supreme
F
- For them (ordinary speculators like the so-called philosophers of this material world) He (the Supreme Lord) is impossible to understand. Therefore we must accept the statements given by the Supreme when He kindly incarnates to instruct us
- Forgetting Himself to be the Supreme, He (the Lord) personally teaches the whole world how to render service to the Supreme Personality of Godhead
- From the beginning of creation, the three syllables om tat sat have been used to indicate the Supreme Absolute Truth (Brahman). They were uttered by brahmanas while chanting Vedic hymns and during sacrifices for the satisfaction of the Supreme
H
- He (God) is the Supreme, and only He can deliver the conditioned soul from the onslaught of material nature (mam eva ye prapadyante mayam etam taranti te) - BG 7.14
- He (the Lord) can annihilate everything merely by His will. That is His supremacy. If one argues, "Why does He act in this way?" the answer is that He can do so because He is supreme. No one can question His activities
- He (the Lord) is avikaram, changeless. He is always the same Supreme, but unfortunately the Mayavadi philosophers, because of their impure hearts, cannot understand that the Supreme Soul, the Supersoul, is different from the individual soul
- Here (in SB 6.1.4-5) the words yathedam asrjad vibhuh clearly indicate that the Supreme, the great, almighty Personality of Godhead, created this entire material world with its different varieties of planets, stars and so forth
- Here is the opinion of Srila Krsnadasa Kaviraja Gosvami. Persons who strictly follow the orders of the spiritual master are useful in executing the will of the Supreme, whereas persons who deviate from the strict order of the spiritual master are useless
I
- If one changes his consciousness, however, and associates with the supreme, original person (purusam sasvatam), or with His associates, he can get out of the entanglement of material nature
- If one does not accept the living entity to be a minute, infinitesimal spark of the Supreme but equates the jiva-tattva with the Supreme Brahman or Supreme PG, it must be understood that his entire philosophy is based on a misunderstanding
- If one wishes to engage in devotional service to the Supreme in order to be purified and to reach the goal of life - the transcendental loving service of God - then he should find out what the Lord desires of him. BG 1972 purports
- If one worships the demigods, the demigods, as servants of the Supreme, carry the sacrificial offerings to the Lord, like tax collectors collecting revenue from the citizens and bringing it to the government's treasury
- Illusioned by the glaring reflection of the external energy, the living entities worship the senses instead of engaging them properly in fulfilling the desires of the Supreme
- In modern days so-called scientists are setting forth many false theories about the creation, backed up by seemingly logical arguments. This is all due to the influence of the Supreme Lord’s illusory energy
- In Srimad-Bhagavatam (SB 2.4.22) Sukadeva Gosvami confirms that the gayatri mantra was first imparted within the heart of Brahma by the Supreme. Sukadeva Gosvami prayed to the Lord to help him speak Srimad-Bhagavatam before Maharaja Pariksit
- In the material world one is always a servant of a greater person, and in the spiritual world our constitutional position is to serve the Supreme, the greatest, param brahma. This is the instruction of Sri Caitanya Mahaprabhu
- In the material world there is always anxiety or fearfulness in the hearts of all living entities, but the Lord, being Himself the supreme fearless, also awards the same quality of fearlessness to His pure devotees
- In the material world, such activities (the path of knowledge, mystic yoga and renunciation) end in material enjoyment or merging into the effulgence of the Supreme. They have nothing to do with the eternal loving service of the Lord
- In the srutis it is said that the birthless appears to take birth. The Supreme has nothing to do, but because He is omnipotent, everything is performed by Him naturally, as if done automatically
- In the Svetasvatara Upanisad (3.8), the Supreme is described as aditya-varnam tamasah parastat, He whose self-manifest form is luminous like the sun and transcendental to the darkness of ignorance
- In the third stage, called sakhya-rati, transcendental love is developed, and one associates with the Supreme on an equal level of love and respect. As this stage is further developed, there is joking and such relaxed exchanges as laughing and so on
- In trying to get out of the entanglement of material life, there are many who want to be one with the Supreme. Even in their transcendental activities, this lower-grade mentality of tamisra continues
- Instead of worshiping the Lord, the living entity, as a parent of the Supreme, becomes an object of worship for the Supreme. At this stage the Lord depends on the mercy of His pure devotee and puts Himself under the control of the devotee to be raised
O
- On this level (of sakhya-rati) there are fraternal exchanges with the God, and one is free from all bondage. At this stage one practically forgets his inferior position as a living entity, but at the same time he has the greatest respect for the Supreme
- One cannot fix one's mind upon an impersonal something. Bhagavad-gita therefore says, kleso dhikataras tesam avyaktasakta-cetasam: For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome
- One who misuses this opportunity of advanced intelligence is verily condemned and put into different types of miseries, either in this present life or in the future. That is the way the Supreme controls everyone
- Our personal power or endeavor is not always supreme. We must therefore accept the position offered to us by the order of the Supreme
P
- Plans for such activities (transcendental service) may appear to be material activities, but they are different in potency, being engaged in the satisfaction of the transcendental senses of the Supreme
- Pure devotees know that they are meant to serve the Supreme Personality of Godhead and that all things that exist can be means by which one can serve the Supreme
S
- Since Visnu is the Supreme, by worshiping Visnu one can fulfill all one's desires. There is no need to divert one's attention to any demigod
- Since we act under the control of the Supreme according to our karma, no one is independent, from Brahma down to the insignificant ant
- Sri Madhavendra Puri was the first person in that disciplic succession to exhibit the symptoms of love of Godhead and the first to write a poem beginning with the words ayi dina-dayardra natha, “O supremely merciful Personality of Godhead”
- Sri Narada Muni was hearing from Him. So in the statement given by Narayana Rsi to Narada Muni, as narrated by Kumara Sanandana in the form of the Veda-stuti, it is understood that God is the one supreme and that all others are His servants
- Srila Prabodhananda Sarasvati Thakura, describing this kind of mukti, which is called kaivalya, or becoming one with the Supreme, has said, kaivalyam narakayate: Becoming one with the Supreme is as good as going to hell
- Standard of morality does not mean that you manufacture something morality out of your concoction. No. Standard of morality is to obey the Supreme
- Such authorities (like the four Kumaras and Narada) can by nature understand the position of the Supreme Personality of Godhead, but a conditioned soul not freed from the influence of material nature is unable to realize the Supreme
- Systems of religion that do not concentrate upon service to the Supreme are temporary and cannot last for long because they are full of envy
T
- Tat tvam asi means that the living entity is a spiritual particle of the supreme spirit, but this is not the chief motif of the Vedanta or Vedic literatures. The chief sound representation of the Supreme is omkara
- The divisions of the orders of human society, namely the brahmanas (the intelligent class), the ksatriyas (the administrators), the vaisyas (the mercantile community) and the sudras (the laborer class), are all included in the body of the Supreme
- The foolish living being, especially man, artificially rebels against the law of the Supreme and thus becomes chastised as an asura, or lawbreaker
- The ideal of Mayavada philosophy, becoming one with the Supreme, is hellish for a devotee; he never accepts it
- The illusory energy sometimes appears correct because it is emanating from the Supreme Correct
- The impersonalist adduces no activity in the Supreme, but in this discussion between Brahma and the Supreme Personality of Godhead the Lord is said to have activities also, as He has His form and quality
- The individual soul, having become conditioned by material nature, is not supreme. The Supreme is different from the individual soul. The Supreme Lord can extend His hand without limit; the individual soul cannot. BG 1972 purports
- The jnanis and yogis enter into the impersonal rays of the Supreme, but the bhaktas enter into the spiritual planets known as the Vaikunthas
- The living entities are always subordinate to the Supreme. Consequently their duty is to always seek the mercy of the Lord in order to be protected by Him in all circumstances
- The living entities are eternally small fragments of the supreme spiritual whole. As a part can never be equal with the whole, so a living entity, as a minute fragment of the spiritual whole, cannot be equal at any time to the Supreme Whole
- The living entities are qualitatively the same as the Supreme Personality of Godhead, who is the leader, the Supreme among all the living entities
- The living entity, who is also ksetra jna, or the knower of the body, is not the body's only proprietor; the actual proprietor of the body is the Supreme Personality of Godhead, who is the supreme ksetra jna
- The Lord is the supreme maintainer. Living entities are meant to serve Him by offering sacrifices, for He is the rightful enjoyer of the results of all sacrifices
- The Lord is the supreme seer because only by His glance did the material energy become active for cosmic manifestation. At that time the seer was there, but the external energy, over which the glance of the Lord is cast, was not present
- The Lord is the supreme superintendent of all material creations, as confirmed in Bhagavad-gita
- The Lord's supervision in connection with creation is mentioned even in the Bhagavad-gita (BG 9.10), and it is clearly said there that material energy is a manifestation of one of many such energies of the Supreme
- The manifested cosmic creation is created at a certain period by the will of the Lord, is maintained for some time and is finally annihilated by His will. Thus He is the supreme will behind all activities
- The meaning of niraham is "without material designations." This word cannot possibly be twisted to mean that the Paramatma has no ahankara, no "I-ness" or identity. He has His transcendental identity as the Supreme. This is explained by Jiva Gosvami
- The mind is easily conquered simply by engaging it at the lotus feet of the Lord. Gradually, by such service, all the senses become automatically engaged in the service of the Lord. That is the way of merging into the Supreme Absolute
- The most lamentable falldown of the impersonalist is due to his false and unreasonable claim of being one with the Supreme
- The mudhas are those who are grossly foolish, like hard-working beasts of burden. They want to enjoy the fruits of their labor by themselves, and so do not want to part with them for the Supreme. BG 1972 purports
- The potency that overcomes the Supreme must be purely spiritual. Such a potency cannot be anything of the material manifestation
- The process of giving up all material connections and returning home, back to Godhead, the Supreme, is recommended herein. The condition is that one should be completely freed from desire for material enjoyment
- The real identity of the living entity is that he is an eternal servant of the Supreme (CC Madhya 20.108). As long as one does not come to this conclusion, he must be in ignorance
- The subtle laws of karma, which are controlled by the Supreme, cannot be understood by ordinary conditioned souls
- The Supreme has legs and hands distributed everywhere, and this cannot be said of the individual soul. Therefore that there are two knowers of the field of activity, the individual soul and the Supersoul, must be admitted. BG 1972 purports
- The Supreme is also a living entity; He is not impersonal
- The Supreme is blissful, with no tinge of unhappiness. Although He is the oldest, He never ages, and although one, He is experienced in different forms
- The Supreme is supreme, and He (God) has no worshipable superior
- The system is required provided if you make progress towards the realization of the Supreme. But if you simply follow a system but do not make advance in the matter of realizing the Supreme, then, according to SB it is simply labor of love
- The theories of pantheism and monism are respectively applicable to these two conceptions of the Supreme as gross and subtle, but both of them are rejected by the learned pure devotees of the Lord because they are aware of the factual position
- The third stage in the development of transcendental love is called sakhya-rati. In this stage one associates with the Supreme as a friend on an equal level, with love and respect
- The transcendentalists undertake sacrifices, charities, and penances, beginning always with om, to attain the Supreme. BG 17.24 - 1972
- The Vedanta says, janmady asya yatah; (SB 1.1.1) everything is born from the Supreme, but the Supreme has no birth
- The Vedanta-sutra in the very beginning affirms that everything is born from the Supreme, and thus, as explained in the previous verse, all individual living entities are born from the energy of the supreme living being, the Personality of Godhead
- The Vedic mantras confirm this statement in the Upanisads' statement that everything is first desired by the Supreme before the subordinate living entity can act upon it
- There are many activities directed against such religious systems (religions that do not concentrate upon service to the Supreme), and therefore one must give up the idea of "my belief" and "your belief"
- They (the Mayavadi philosophers) consider the transcendental pastimes, name, form and qualities of the Supreme to be products of material nature
- Things are contemplated on the ephemeral or external platform, but actually this is not the truth. The actual protector and shelter of everyone is Brahman, the Supreme, not the king
- This mystery (one who is surcharged with transcendental love of Godhead can see Him in every atom) is the most confidential part of the knowledge of the Supreme, & it is impossible for the mental speculators to discover by dint of intellectual gymnastics
- To understand that Brahman, the Supreme, is conscious is not sufficient. One must know how He consciously acts through His different energies
W
- We must always remember that the Lord is the Supreme Will, and He is not bound by any law
- What is called renunciation is the same as yoga, or linking oneself with the Supreme, for no one can become a yogi unless he renounces the desire for sense gratification. BG 6.2 - 1972
- When one factually knows the opulences of the Supreme, there is no alternative but to surrender to Him. This factual knowledge can be known from the descriptions in Srimad-Bhagavatam and Bhagavad-gita and similar literatures. BG 1972 purports
- Why Lord says? In the Vedic scripture also we'll find, parasya saktir vividhaiva sruyate: (Svetasvatara Upanisad 6.8) "There are different kinds of nature of the Supreme." Svabhaviki jnana-bala-kriya ca
- Without being attached to the fruits of activities, one should act as a matter of duty; for by working without attachment, one attains the Supreme