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Latest revision as of 14:08, 24 June 2020
"one with the Supreme"
Subcategories
This category has the following 2 subcategories, out of 2 total.
I
Pages in category "One With The Supreme"
The following 79 pages are in this category, out of 79 total.
1
A
- Actual devotional service continues even after liberation. When the devotee goes to the spiritual planet in the kingdom of God, he is also engaged there in serving the Supreme Lord. He does not try to become one with the Supreme Lord. BG 1972 purports
- As long as there is the desire to enjoy sensually or to become one with the Supreme or to possess the mystic powers, there is no question of attaining the stage of pure devotional service
- As soon as a living entity forgets his constitutional position and endeavors to become one with the Supreme, his conditional life begins
- As such, the pure devotees never accept the liberation of sayujya, to become one with the supreme, though sometimes they may accept as favorable the other four liberated states
- Asat-sastra, as explained here (in SB 4.2.28), means the doctrine of Mayavada impersonalism, or becoming one with the Supreme
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 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
- Dovetailing of the mind with the desires of the Supreme Personality of Godhead is called nirvana, or making the mind one with the Supreme Lord
E
- Even after much meditation and speculation, if one continues to think himself one with the Supreme Lord, it is to be understood that he is still in the last snares of the spell of maya
- Everyone wants to elevate himself to a higher status of existence or, out of frustration, become one with the Supreme. All these desires are different types of materialism; they are not favorable for devotional service
F
- Finally there is the jnana-kanda, which recommends activities that enable one to reach the Absolute Truth and realize His impersonal feature in order to become one with Him. But the impersonal aspect of the Absolute Truth is not the last word
- For the devotee of the Lord, the highest perfection of the Mayavadis, kaivalya, or becoming one with the Supreme, is considered hellish to say nothing of the karmis' aspiration to be promoted to the heavenly planets
I
- If God also has a material body, then the impersonalistic theory that the Supreme Personality of Godhead and the living entities are one and the same can be very easily propagated
- If I am one with the Supreme, how I have fallen in this condition? No. I am not one. I am one in quality, small particle
- If the devotee can be engaged twenty-four hours each day in devotional service they do not want anything else, not even the happiness of liberation or of becoming one with the Supreme
- 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 no circumstance, therefore, can the Supersoul and the individual living entity be taken as one, although both of them enter within the material body of a living entity
- In such a position (of loving God) a yogi has no other thought than to serve the Lord. This dovetailing of the mind with the desires of the Supreme Personality of Godhead is called nirvana, or making the mind one with the Supreme Lord
- In the beginning of the SB it is said that unless one has the capacity to throw out, just like garbage, the fruitive results of ritualistic ceremonies, economic development and becoming one with the supreme (or salvation), one cannot understand SB
- It is further said, "Who is that person who will not agree to worship the land of Mathura? Mathura can deliver all the desires and ambitions of the fruitive workers and of the salvationists, who desire to become one with the supreme Brahman"
M
- Material contamination can be consumed by devotional service because in devotional service these two diseases, namely the desire to lord it over material nature and the desire to become one with the Supreme Lord, are absent
- Mayavadis interpret this word "separatist" in a different way. They say that while worshiping the Lord, one should think himself one with the Supreme Lord. This is another adulterated form of devotion within the modes of material nature
- Mukti refers to being disgusted with material advancement and thus desiring to become one with the Supreme
O
- Of these three classes of men, one tries to be happy by fulfillment of material desires, another wants to be happy by becoming one with the Supreme, and another, the perfect man, is a devotee
- One with the Supreme, how it is possible? The Supreme is purusa and I am prakrti. So there must be difference between purusa and prakrti. The prakrti cannot . . . a female cannot artificially become a male. That is not possible
S
- Sankaracarya does not believe in the transformation of the energy of the Absolute Truth, for he claims that everything is one and that the living entity is therefore also one with the Supreme. This is the Mayavada theory
- Sometimes it is found that a neophyte is taking part in chanting and dancing very enthusiastically, but within himself he is under the impression that he has become one with the supreme whole
- Sometimes, thinking himself one with the Supreme, he (Prahlada) imitated the Lord's pastimes, and in separation from the Lord he would sometimes show symptoms of madness. These feelings of a devotee would not be appreciated by impersonalists
- Srila Rupa Gosvami says that if brahmananda, or the happiness of becoming one with the Supreme, is multiplied by one trillionfold, still it cannot be compared with an atomic fraction of the happiness derived from the ocean of devotional service
T
- That artificial stoppage of sense activities will not be ultimately beneficial. Or thinking that my sense activities may be stopped, I become silent, become one with the supreme - that will also not help us
- 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 consciousness of the individual soul becomes one with the supreme consciousness when there is complete synthesis between the two
- The devotee of Lord Krsna has no desire other than serving Krsna. Even so-called liberated people are full of desires. Fruitive actors desire better living accommodations, and jnanis want to be one with the Supreme
- The devotees fully engaged in the service of the lotus feet of the Supreme Lord do not think in this way. They think, - If I am one with the Supreme, how is it I have fallen into this condition
- The highest achievement attained by the jnanis, or impersonalists, is becoming one with the Supreme, generally known as moksa, liberation
- The illusory energy is manifested in the duality of desire and hate. Due to desire and hate, the ignorant person wants to become one with the Supreme Lord and envies Krsna as the Supreme Personality of Godhead. BG 1972 purports
- The impersonalists are full of duplicity. Sometimes they pretend to execute devotional service, but their ultimate idea is to become one with the Supreme. This is duplicity, kapata
- The individual soul becomes repentant that he forgot his constitutional position, wanted to become one with the Supreme Soul and tried his best to lord it over material nature. He has been baffled, and therefore he is repentant
- The jnanis, who try to become one with the Supreme by mental speculation, are called mukti-kami, or those who desire liberation from material existence
- The Lord is situated in everyone's heart as Sankarsana, and when a demon thinks himself one with the Supreme Lord, the Lord keeps him in that darkness
- The Mayavadi philosophers' concept of becoming one with the Supreme Lord is another symptom of being lost in false ego
- The Mayavadi philosophers' unrealizable ambition to become one with the Supreme through denying the existence of the Personality of Godhead results in a most calamitous misrepresentation of spiritual knowledge
- The Mayavadi philosophers, they say that so long we are contaminated in the maya, we can adopt any means of self-realization, and after self-realization, when we become liberated, we become one with the Supreme and there is no more any work
- The Mayavadis think that because they are spirit soul, they are one with the Supreme. Being equal in quality does not mean that one is the Supreme Soul
- The prefix 'pra' in the word 'projjhita' specifically refers to those desiring liberation or oneness with the Supreme. Such a desire should be understood to be the foremost cheating propensity
- The salvationists who are aspiring to become one with the Supreme Person, and the yogis who are aspiring after mystic perfections can achieve the results of all perfectional stages simply by chanting the maha-mantra
- The secret of success for the devotee is not understood by the karmis and jnanis. Karmis therefore try to be happy by material adjustment, and jnanis want to be happy by becoming one with the Supreme. The devotee has no such interest
- The Supreme Personality of Godhead, the living entities, the material energy, the spiritual energy and the entire creation are all individual substances. In the ultimate analysis, however, together they constitute the supreme one, the PG
- There are different types of perfections known as siddhi-vraja, and also the perfections of achieving brahminical qualifications, yogic trance and merging into the Supreme
- There are five kinds of liberation stated in the scriptures. One is to become one with the Supreme Personality of Godhead, or to forsake one's individuality and merge into the Supreme Spirit. This is called ekatmatam
- There are five kinds of liberation, the least important of which is called sayujya, to become one with the Supreme. Devotees don't care for such liberation because they are actually intelligent
- There are five kinds of liberation. Sayujya, the first liberation is supposed to be sayujya, means, to become one with the Supreme. The Mayavada philosophers, monists, they aspire after sayujya-mukti
- They (Brahma, Siva and the great rsis) have an inclination to try to become one with the Supreme, and therefore they have to come back
- They (devotees of God) have no eagerness to be happy by being placed in the heavenly planets, becoming liberated or becoming one with Brahman, the supreme effulgence. These benefits do not appeal them. They are interested in giving direct service to God
- Thinking oneself one with the Supreme is called ahangrahopasana. Through ahangrahopasana one does not become God, but he thinks of himself as qualitatively one with the Supreme
- 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 "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. BG 1972 purports
- This conception of monism (becoming one with the Supreme whole) is completely different from pure transcendental devotional service
- This dovetailing of the mind with the desires of the Supreme Personality of Godhead is called nirvana, or making the mind one with the Supreme Lord
- This greatness can be extended to the unlimited, so that one actually wants to become one with the greatest of all, the Supreme Lord. This is also a material concept, although maybe a little more advanced
- This mukti the sayujya-mukti, means to become one with the Supreme, it not very safe, because there is, there is want of ananda and knowledge. Simply to become one, that will not help
- Those who are after fruitive results for their pious activities, those who desire salvation and identity with the Supreme, and those who desire material perfections of mystic power are all restless because they want something for themselves
- Those who are liberated theoretically by knowing simply that the living entity is not material may still have desires, although they may be technically classified amongst liberated souls. Their main desire is to become one with the Supreme
- To conceive of oneself as being one with the Supreme is the greatest misconception of self-realization, and this misconception prevents one from rising to the highest stage of love of God
W
- When a demon thinks himself one with the Supreme Lord, the Lord keeps him in that darkness. Although such a demoniac living entity is only an insignificant part of the Supreme Lord, he forgets his true position and thinks he is the Supreme Lord
- When all the material designations have thus merged into their respective material elements, the living beings, who are all ultimately completely spiritual, being one in quality with the Supreme Being, should cease from material existence
- When one is baffled in his attempt to attain sense gratification, he takes to the cause of salvation in order to become one with the supreme whole. All these activities arise with the same aim in view - sense gratification
- When the purusa who worships, the living entity, thinks of becoming one with the Supreme person, he simply becomes bewildered and falls into the darkness of ignorance