God Is The Supreme Brahman: Difference between revisions
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Latest revision as of 08:19, 4 June 2023
Pages in category "God Is The Supreme Brahman"
The following 80 pages are in this category, out of 80 total.
A
- A brahmana is a worshiper of the Supreme Brahman, and the Supreme Brahman worships the brahmana. In other words, the devotee is subordinate to the Supreme Lord, and the Lord is inclined to see to the satisfaction of His devotee
- A Vaisnava is superior to a brahmana because whereas a brahmana knows that he is Brahman, not matter, a Vaisnava knows that he is not only Brahman but also an eternal servant of the Supreme Brahman
- After giving up their bodies, they enter into the body of Lord Brahma, and therefore when Brahma is liberated and goes to the Supreme Personality of Godhead, who is the Supreme Brahman, such yogis can also enter into the kingdom of God
- Although impersonal Brahman, Paramatma Brahman and Brahman as the Supreme Person are all on the same transcendental platform, the personal feature of the Supreme Brahman is the ultimate goal and last word in transcendence
- Ananta-brahma is the Supreme Brahman Personality of Godhead. BG 1972 purports
B
- Because the Lord is differently situated from everything material, He is the Supreme Brahman, the supreme cause, the supreme controller
- Because the Supreme Lord is avyaya, He is the Absolute Truth, the fully spiritual Supreme Brahman
- Both the Supreme Brahman & the individual Brahman have been denied spiritual form & individuality, although it is clearly stated that the Supreme Lord is the one supreme living entity & the other living entities are the many subordinate living entities
- Both the Supreme Brahman & the individual Brahman have been denied spiritual form and individuality, although it is clearly stated that the Supreme Lord is the one supreme living entity & the other living entities are the many subordinate living entities
- Brahmananda Bharati herein (CC Madhya 10.169) asserts that Sri Caitanya Mahaprabhu is the Supreme Brahman and that he is the subordinate Brahman. This is confirmed in the Vedas: nityo nityanam cetanas cetananam - Katha Upanisad 2.2.13
C
- Caitanya quoted: One who is transcendentally situated at once realizes the Supreme Brahman. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service - BG 18.54
- Certain conditioned souls put forward the theory that the Supreme Brahman, or the Personality of Godhead, is overcome by illusion, or maya, and at the same time they maintain that He is unconditioned
E
H
- He has immense potency, and in various forms, all free from material contamination, He acts wonderfully. He is therefore the Supreme Brahman. I offer my respects to Him
- Herein (CC Adi 17.106) it is clearly indicated that the Absolute Truth, the Supreme Brahman, is, in the ultimate issue, the Supreme Personality of Godhead. Therefore a person is the beginning of all things
- How could He (the Supreme Brahman) be covered by the material energy? If that were possible, material energy would be greater than the Supreme Brahman. Even these simple arguments, however, cannot be understood by the Mayavadi philosophers
I
- I believe, my Lord, that You are Lord Visnu Himself under the name of Kapila, and You are the Supreme Personality of Godhead, the Supreme Brahman
- If I am creator of something, so I cannot be under that particular thing which is created. It is logical. So therefore, because the Supreme Brahman, or Bhagavan, is the creator of this material nature, He cannot be under the control of maya
- 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
- In knowledge the living entity is qualitatively one with the Supreme Brahman, but the quantity of the Supreme Brahman is not the same as that of the living entity, who is part of Brahman
- In the beginning of the Vedanta-sutra it is said, janmady asya yatah (SB 1.1.1), indicating that the material energy is also an emanation of the Supreme Brahman
- In the Hayasirsa-pancaratra it is explained that although in each and every Upanisad the Supreme Brahman is first viewed as impersonal, at the end the personal form of the Supreme Lord is accepted
- In the Mayavadi commentary, the spiritual, transcendental form of the Supreme Personality of Godhead has been denied, and the Supreme Brahman has been dragged down to the level of the individual Brahman, the living entity
- In the Taittiriya Upanisad (3.1) it is said, yato va imani bhutani jayante: "The entire material cosmic manifestation is born of the Supreme Brahman"
- In the Vedic hymns also the Supreme Brahman is described as antah-pravistah sasta. This indicates that the Supreme Personality of Godhead is controlling everything and entering into everything
- It is only due to fear of Him (the Supreme Brahman) that death and Indra, the King of heaven, perform their respective duties
- It is out of fear of the Supreme Brahman that the wind is blowing, out of fear of Him that the sun regularly rises and sets, and out of fear of Him that fire acts
M
- Matter and spirit are all nondifferent from the Supreme Brahman, Bhagavan
- Most of the creation is in the spiritual sky. One who desires to merge into the existence of the Supreme Brahman is at once transferred to the brahma-jyotir of the Supreme Lord and thus attains the spiritual sky. BG 1972 Introduction
- My dear Lord, all actually learned persons know You as the Supreme Brahman and the Supersoul. Although the entire universe is afraid of Lord Rudra, who ultimately annihilates everything, for the learned devotees You are the fearless destination of all
- 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
O
- One can attain the Supreme Brahman by becoming Brahman. This means that one must qualitatively become one with Brahman. By attainment of Brahman, one does not lose his eternal Brahman identity as individual soul. BG 1972 purports
- One should not be satisfied simply with knowing that one is Brahman. He must engage himself in the service of the Supreme Brahman; that is bhakti
- One who is thus transcendentally situated at once realizes the Supreme Brahman & becomes fully joyful. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state, he attains pure devotional service unto Me
- One who is transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything; he is equally disposed toward every living entity. In this situation, he begins transcendental activities
- One who is transcendentally situated at once realizes the Supreme Brahman. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state, he attains pure devotional service unto Me. (BG 18.54)
S
- Sarvam khalv idam brahma. Matter and spirit are all nondifferent from the Supreme Brahman, Bhagavan
- Sastra says that if one is in bodily concept of life, he is no better than the animal. Because the dog, it does not know that beyond this body, the dog is there, he is a living entity, he is a soul, he is Brahman, part and parcel of the Supreme Brahman
- Since the Supreme Brahman was situated in the heart of Dhruva Maharaja, he became heavier than the heaviest, and therefore everything trembled in all three worlds and in the spiritual world
- Since you are completely aware of the Supreme Brahman, you are a perfect brahmana, and therefore you are the spiritual master of all orders of life
- Some yogis perfectly worship the demigods by offering different sacrifices to them, and some of them offer sacrffices in the fire of the Supreme Brahman. BG 4.25 - 1972
- Srila Jiva Gosvami says that since the transcendental form of the Lord is the seed of all greatness, He is the Supreme Brahman
- Srimad-Bhagavatam comments on the aphorism janmady asya by saying abhijnah and svarat, i.e., the Supreme Brahman is not inert matter, but He is supreme consciousness and is independent
- Such people (the Jains) do not respect the real followers of Vedic principles, the ideal brahmanas. Nor do they have respect for the SPG, the Supreme Brahman. Due to the influence of this age of Kali, they are apt to concoct false religious systems
T
- The cause of all causes, the Absolute Truth, or Supreme Brahman, cannot be understood by philosophical speculation, but He reveals Himself to His devotee because the devotee fully surrenders unto His lotus feet
- The conception of God as the creator includes only the external feature. Similarly, when we call the Supreme Lord Brahman, we cannot have any understanding of the six opulences of the Supreme Lord
- The creation subsists by the energy of the Supreme Brahman and, after annihilation, merges into the Supreme Brahman. From this we can understand that the Absolute Truth can be categorized in three cases - ablative, instrumental and locative
- The forms of Visnu, the Supreme Brahman, were one, but They were manifested differently
- The fragment of God, the living entity, may fall down into the material world, but the Supreme Lord (Acyuta) never falls down. Therefore this assumption that the Supreme Brahman assumes the form of jiva is not acceptable. BG 1972 purports
- The gopis are certainly better situated than all mystic yogis and others who desire to merge into the Supreme Brahman. The sages of Dandakaranya also follow in the footsteps of the damsels of Vraja in order to attain a similar position
- The Lord is appreciated by such would-be devotees as the eternal transcendental form, chief of all self-realized souls, the supersoul, the supreme Brahman
- The Lord is the Supreme Brahman, the Absolute Truth, the Personality of Godhead appearing like a man, but Uddhava had doubts whether He could have so many transcendental activities
- The Lord says in Bhagavad-gita (18.54): One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything
- The Lord, the Supreme Brahman, is the origin or source of everything and all other manifestations are emanations of different energies of the Lord
- The Mayavadi philosophers say, brahma satyam jagan mithya: "The Supreme Truth is real, whereas the world is false" - but Vaisnavas do not use the word mithya (false), because God, the Supreme Brahman, is truth, and nothing false can emanate from the truth
- The moksa-kami wants to achieve liberation by merging into the existence of the Supreme Brahman, and because of this desire to merge into the existence of the Lord, he is not yet pure
- The quality of knowing belongs to the living entities and to the Supreme Soul. Thus the living entity can also experience the activities of dreams and wakefulness. In both stages the knower is unchanged, but is qualitatively one with the Supreme Brahman
- The Supreme Brahman is the Absolute Truth, and the energies that have emanated from Him and are existing separately, such as the living entities and the cosmic manifestation, are also truths. This is an example of transformation
- The Supreme Brahman is the Supreme Personality of Godhead
- The Supreme Brahman is the Supreme Personality of Godhead, and the living entity is also Brahman
- The supreme enjoyer, the Personality of Godhead, is the Supreme Brahman or the summum bonum because of His being the supreme cause of all causes
- The Supreme is defined in Srimad-Bhagavatam as janmadyasya yato 'nvayad itaratas ca, or, "The origin of everything is the Supreme Brahman." Therefore, the origin of lust is also in the Supreme. BG 1972 purports
- The Supreme Personality of Godhead, Vasudeva, is one with the Supreme Brahman, the Supreme Absolute Truth. Everything is in Him in the beginning, and at the end all manifestations enter into Him
- 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 Vedas enjoin, sarvam khalv idam brahma: everything is the energy of the Supreme Personality of Godhead, the Supreme Brahman or Parambrahma
- The very first aphorism (janmady asya (SB 1.1.1)) describes the Supreme Brahman as He from whom everything emanates. Everything is maintained by Him, and everything is dissolved in Him
- There is no possibility of change, ignorance or illusion being in Him. The Supreme Brahman is transcendental and completely different from all material conceptions
- This cosmic manifestation is a mixture of matter and spirit, but the cause is the Supreme Brahman, the Supreme Personality of Godhead
- This second class of men believe the Supreme Brahman to be impersonal. They accept the cult of bhakti, in which hearing of krsna-katha is the first item, as a means and not the end. Above them are those who are pure devotees
W
- We are Brahman, undoubtedly, but we are not the biggest. Therefore we are prone to be under the control of maya. But Supreme Brahman, He's never under
- What is the purport of this equal vision? The purport is that we should look upon every one as the spark of the Supreme Brahman and we should not look upon the outer dress which every one has to give up one birth after another
- When everything is employed in the service of the Lord, we can experience that there is nothing except the Supreme Brahman. The Vedic mantra that "everything is Brahman" is thus realized by us
- When He (The Supreme Personality of Godhead) is realized in His impersonal form He is called the Supreme Brahman, when realized as the Paramatma He is called antaryami
- Worshiping the expansions for pastimes, such as Nrsimha, Rama, Sesa and Kurma, promotes one to the worship of the Sankarsana quadruple. From that position one is raised to the platform of worshiping Vasudeva, the Supreme Brahman