Sayujya-mukti: Difference between revisions
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" | "sayujya" | "ekatva-mukti" | "advandva" | ||
[[category:Mukti]] | [[category:Mukti]] | ||
[[Category:Liberation]] | [[Category:Liberation]] | ||
[[Category:oneness]] | |||
[[Category:Bondage and Liberation - Umbrella Category]] | [[Category:Bondage and Liberation - Umbrella Category]] | ||
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Latest revision as of 19:29, 6 July 2017
"sayujya" | "ekatva-mukti" | "advandva"
Subcategories
This category has the following 4 subcategories, out of 4 total.
Pages in category "Sayujya-mukti"
The following 65 pages are in this category, out of 65 total.
A
- A living entity who desires sayujya-mukti remains in Krsna's Brahman effulgence, which is dependent on Krsna's body (brahmano hi pratisthaham). Such an impersonalist who takes shelter of the Brahman effulgence must surely fall down
- A pure devotee does not accept any kind of liberation - salokya, sarsti, samipya, sarupya or ekatva - even though they are offered by the Supreme Personality of Godhead
- A pure devotee does not like even to hear about sayujya-mukti, which inspires him with fear and hatred. Indeed, the pure devotee would rather go to hell than merge into the effulgence of the Lord
- After attaining sayujya-mukti, the demons are sometimes promoted to the Vaikuntha world, where they receive the reward of the Lord's garland prasada
- Although they (the demons) are not devotees, their thinking of Visnu is effective, and thus they generally attain sayujya-mukti
- As Ravana, with unlimited material enjoyment, he could not accept Lord Rama as the Personality of Godhead. Therefore even though he was killed by Rama, he did not attain sayujya, or oneness with the body of the Lord
- 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
B
- Because of constantly remembering the Supreme Personality of Godhead, Visnu, the demons generally attain sayujya-mukti after death
- Because the Supreme Personality of Godhead entered the body of Aghasura, by His touch this demon got the opportunity to merge into the existence of the Brahman effulgence and thus attain sayujya-mukti
D
- Devotees, Vaisnavas, attain the liberations of sarupya, salokya, sarsti and samipya, whereas the Mayavadis are supposed to attain the liberation known as sayujya
- Different persons achieve different types of mukti-sayujya, salokya, sarupya, samipya and sarsti - according to their own intense desire, which is called bhava
F
- For a crooked, sinful person there is no scope for sayujya-mukti, or becoming one with the effulgence of Krsna
- For a devotee, to get liberation is not very difficult. Even one who is unable to establish a relationship with Krsna can achieve liberation by merging into the Brahman effulgence. This is called sayujya-mukti
I
- If there is a chance to serve the Supreme Personality of Godhead, a pure devotee sometimes accepts the salokya, sarupya, samipya or sarsti forms of liberation, but never sayujya
- In the spiritual world there are five kinds of liberation. Sayujya-mukti is a form of liberation in which one merges into the impersonal existence of the Supreme Lord, called Brahman
L
- Lord Caitanya Mahaprabhu wrote on this subject (sayujya-mukti) in His Siksastakam: na dhanam na janam na sundarim, kavitam va jagad-isa kamaye, mama janmani janmanisvare, bhavatad bhaktir ahaituki tvayi - Siksastakam, 4
- Lord Krsna is the bestower of five kinds of liberation, of which sayujya-mukti, or the liberation of becoming one with the Supreme, was given to demons like Kamsa, whereas the gopis were given the chance to associate with Him personally
- Losing one's individuality is not the aim of bhakti-yoga or of the devotees of the Lord. There are five types of liberation, one of which is called sayujya-mukti, or being merged into the existence or body of the Lord
O
- One can have any of these five forms of liberation (sayujya-mukti, sarupya-mukti, salokya-mukti, sarsti-mukti and samipya-mukti), but of the five the sayujya-mukti, merging with the impersonal aspect, is not accepted by Vaisnava devotees
- One may doubt that such a demon (Aghasura), full of mischievous activities, could attain the liberation of sarupya or sayujya, and one may be astonished about this
- Out of the five kinds of salvation, advandva is the most abominable for a devotee. A pure devotee denounces such oneness with the Lord as worse than going to hell
- Out of these five liberated stages the one which is known as sayujya, or to merge into the existence of the Lord, is the last to be accepted by a devotee
- Out of these five muktis (sayujya, sarupya, salokya, samipya and sarsti), which can be achieved by any person engaged in devotional service to the Lord, the one which is known as sayujya is generally demanded by Mayavadi philosophers
S
- Sarupya means attaining a four-handed form exactly like that of the Lord, sarsti means attaining opulences like those of the Supreme Lord, and sayujya means merging into the Brahman effulgence of the Lord. These are the five types of liberation
- Sayujya is generally demanded by Mayavadi philosophers; they demand to become one with the impersonal Brahman effulgence of the Lord
- Sayujya-mukti, although counted among the five kinds of mukti, is not actually mukti because from sayujya-mukti one may again fall down to this material world
- Sayujya-mukti, however, is not very secure, whereas sarupya-mukti, salokya-mukti, sarsti-mukti and samipya-mukti are most certain
- Since sayujya-mukti is partial mukti, they (the impersonalist) must fall again to this material world
- Sisupala, instead of entering hellish life, immediately and very easily received sayujya-mukti
- Such a privilege (instead of entering hellish life, receiving sayujya-mukti) had been offered to Sisupala was not merely a story. Everyone saw it happen; there was no scarcity of evidence. How did it happen? Maharaja Yudhisthira was very much surprised
T
- The ambitious Mayavadi philosophers desire to merge into the existence of the Lord, and this may be accepted as sayujya-mukti. However, this form of mukti means denying one’s individual existence. In other words, it is a kind of spiritual suicide
- The devotees engaged in the transcendental loving service of the Lord never accept the sayujya-mukti, or merging in the rays of the Lord called the brahmajyoti
- The fifth kind of liberation, sayujya, is never accepted even by devotees who perform only ritualistic worship
- The gopis' equality with the Lord (Krsna) should never be misunderstood to be like the sayujya liberation of the impersonalist
- The impersonalists cannot reach the Vaikuntha planets to become associates of the Lord, and therefore, according to their desires, Krsna gives them sayujya-mukti
- The liberation of the bhakta, therefore, which is called not just mukti but vimukti, surpasses the five other kinds of liberation-sayujya, sarupya, salokya, sarsti and samipya
- The liberation of the bhakta, which is called not just mukti but vimukti, surpasses the five other kinds of liberation - sayujya, sarupya, salokya, sarsti and samipya
- The liberation of the devotee and the liberation of the enemy are not the same. The enemy generally gets the liberation of sayujya, and sometimes he gets sarupya liberation
- The Lord is described as mukti-pati, which means "one under whose lotus feet there are all kinds of mukti." There are five kinds of mukti - sayujya, sarupya, salokya, samipya and sarsti
- The pure devotee hates and fears sayujya-mukti, merging into the effulgence of the Lord. This merging is due to an offense committed against the transcendental loving service of the Lord, and therefore it is not at all desirable for a pure devotee
- The serpent first entered the body of Krsna personally and mixed with the Brahman effulgence. This merging is called sayujya-mukti. But from later verses (of SB 10.12) we find that Aghasura attained sarupya-mukti
- The union of the impersonalists and the union of the devotees are not on a par. The impersonalists try to fully stop their individuality by attaining sayujya-mukti, or unification by merging into oneness
- The word vimuktidat is also significant. There are different types of liberation, such as sayujya, salokya, sarupya, sarsti and samipya (CC Madhya 6.266), but vimukti means - special mukti
- There are five kinds of liberation, and one is called sayujya-mukti, or merging into the existence of the Supreme, or the impersonal Brahman effulgence
- 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
- There are five kinds of liberation: salokya, samipya, sarupya, sarsti and sayujya
- There are two kinds of sayujya-mukti: merging into the Brahman effulgence and merging into the personal body of the Lord. Merging into the Lord's body is even more abominable than merging into His effulgence
- This (sayujya-mukti - this form of mukti means denying one’s individual existence) is absolutely opposed to the philosophy of bhakti-yoga. Bhakti-yoga offers immortality to the individual conditioned soul
- 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
- This sayujya-mukti is impossible to attain even for great transcendentalists. How then did the enemy of the Lord attain it
- Those who are liberated from the bondage of conditioned life are elevated to the spiritual world, where they achieve five kinds of liberation - sayujya, salokya, sarupya, sarsti and samipya
- Through Lord Krsna's body, they (Jaya and Vijaya) returned to Vaikuntha, although they seemed to have attained sayujya-mukti in Krsna's body
- Through sayujya-mukti, which is generally demanded by asuras, one merges into the existence of the Lord, but although one sometimes thus achieves the goal of the theory of monism, one falls down again to struggle in material existence
- To attain sayujya, or merging into the Brahman effulgence of the Supreme Personality of Godhead, is the aspiration of the impersonalists. A devotee never cares for sayujya liberation
V
- Vaisnava philosophers do not accept sayujya-mukti to be within the category of mukti. According to them, mukti means transferal to the loving service of the Lord from one's position of serving maya
- Vaisnavas never accept sayujya-mukti, although sometimes they accept the other forms of liberation, namely sarupya, salokya, samipya and sarsti