Category:Merging Into the Brahman Effulgence of God
Subcategories Pages in category
This category has the following 8 subcategories, out of 8 total.
D
M
Pages in category "Merging Into the Brahman Effulgence of God"
The following 191 pages are in this category, out of 191 total.
A
- A devotee is especially adverse to merging into the existence of the Lord and losing his individual identity. Indeed, a devotee considers oneness with the Lord to be hellish
- A karmi, he is thinking that "I am poor man. If I become rich man, I will be happy." He is thinking in that way. Jnani is thinking that "Poor and rich doesn't matter. I am Brahman. I am spirit soul. If I merge into the Supreme Brahman I will be happy"
- A pure devotee considers a moment's association with another pure devotee to be far superior to residing in a heavenly planet or merging in the Brahman effulgence
- A pure devotee does not place much value in the destination of the karmis (the heavenly planets) or in the destination of the jnanis - merging into the Brahman effulgence
- According to Bhagavata philosophy, even one enters in the Brahman effulgence, still he falls down. Still he falls down
- According to the opinion of the Mayavadi Vedantists, the living entity's ultimate success is to merge into the impersonal Brahman
- All of the previous instructions imparted by Rupa Gosvami in his broad statements can be summarized thusly: as long as one is materially inclined, desirous to merge into the spiritual effulgence, one cannot enter into the realm of pure devotional service
- All the cowherd boys used to play with Krsna, who is the source of the Brahman effulgence for jnanis desiring to merge into that effulgence, and who for ordinary persons is but another ordinary child - SB 10.12-7-11
- Although the Mayavadis believe that prior to its manifestation the cosmos was in Brahman, after creation it remains in Brahman, and after destruction it merges into Brahman, they do not know what Brahman is
- An intelligent person must be prepared for this and must try to have the best type of body in the next life. The best type of body is a spiritual body, which is obtained by those who go back to the kingdom of God or enter the realm of Brahman
- Ananda means the reservoir of all pleasure. The impersonalists are seeking to merge into the Brahman effulgence of eternity and knowledge, but the major portion of the absolute pleasure which is in Krsna is avoided by them
- Aruhya krcchrena param padam tatah patanty adhah (SB 10.2.32). Even having attained that param padam, having merged into the impersonal Brahman, the living entity falls again to the material world
- As pointed out by Prabodhananda Sarasvati Thakura, a great devotee of Lord Caitanya, kaivalya, or merging into the Brahman effulgence, is just like going to hell
- As they (the impersonalists) desire, they are allowed to merge in the spiritual effulgence emanating from the transcendental body of the Lord
B
- Because Mayavadi philosophers have no information regarding the transcendental service of Lord, even after attaining liberation from material activities & merging into the Brahman effulgence, they must come down again to this material world - SB 10.2.32
- Because Mayavadi philosophers have no information regarding the transcendental service of the Lord, even after attaining liberation from material activities and merging into the Brahman effulgence, they must come down again to this material world
- Because the ekadandi-sannyasis of the Mayavada school are not devoted to the service of Krsna, they try to merge into the Brahman effulgence, which is a marginal position between material and spiritual existence
- 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
- Bhattacarya replied, "The awakening of pure love of Godhead, which is the result of devotional service, far surpasses liberation from material bondage. For those averse to devotional service, merging into the Brahman effulgence is a kind of punishment"
- Big, big rsis and yogis, those who are interested in brahma-sukha, or to merge in the Brahman effulgence - the source of Brahman effulgence is here playing: Krsna. - Yasya prabha prabhavato jagad-anda - Bs. 5.40
- Brahma-bhuyaya refers to Brahman (spiritual) activities. Although Mayavadi philosophers are very eager to merge into the Brahman effulgence, they have no Brahman activities
- Brahma-lina, merging into the Supreme Brahman, is not actual lina, or annihilation, for the subtle form remaining in the Brahman effulgence will return to the material world after the material creation and again assume a material form
- By executing religious rituals one can achieve economic development, sense gratification or liberation (merging into the existence of the Supreme), but the results of transcendental devotional service are completely different from such temporary benefits
- By following various scriptural paths, one may come to impersonal effulgence of the Supreme Personality of Godhead. The transcendental pleasure derived from merging with or understanding the impersonal Brahman is very extensive because Brahman is ananta
- By karma-misra-bhakti one is elevated to the celestial kingdom, by jnana-misra-bhakti one is able to merge in the Brahman effulgence, and by yoga-misra-bhakti one is able to realize the omnipotency of the Supreme Personality of Godhead
- By practicing austerities under strict discipline, such mendicants attain a neutral state transcendental to the modes of nature and merge into the impersonal Brahman
D
E
- Ekatva, or merging into the effulgence of the Supreme Lord, is called kaivalya, but the happiness derived from kaivalya is considered by the pure devotee to be hellish
- Even a liberated soul merged in the impersonal Brahman effulgence is attracted to the pastimes of Krsna. He thus installs a Deity and renders the Lord service
- Even a moment's association with a pure devotee cannot be compared to being transferred to heavenly planets or even merging into the Brahman effulgence in complete liberation
- Even after great austerities and penance, one may rise, param padam, in the, merging into the Brahman effulgence. Still, from there, he falls down. He falls down. Because Brahman, the spirit soul, is anandamaya
- Even if such a person (the impersonalist) merges into the Brahman effulgence, he falls down again into material existence
- Even they are in the Brahman, merge into the Brahman, the mastership mentality is there; therefore he falls down again. Because mastership exhibition can be done in this material world
- Even those trying for liberation, or merging into the Brahman effulgence, and the yogis who try to achieve perfection in mystic power cannot have peace of mind
- Everyone is after success in religion, economic development, sense gratification and ultimately merging into the existence of Brahman. These are the general practices of the common man
F
- For a devotee, kaivalya-sukha, or merging into the existence of the Lord, is hellish because the bhakta considers it suicidal to lose his individuality and merge into the effulgence of Brahman
- For a devotee, mukti (liberation) means not to merge in the effulgence of the Lord, but to be directly promoted to the Vaikuntha planets and to become an associate of the Lord
- For a devotee, the process of merging into the Brahman effulgence is considered to be hellish, and yogic power or the preliminary perfection of yogic power, to be able to control the senses, is automatically achieved
- 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
- For demons, merging into the Brahman effulgence may be very glorious, but for devotees it is hellish
- For devotees such salvation (merging into the Brahman effulgence) is abominable
- From this we can understand that the goal of the monist to merge into the effulgence of the supreme is not a very difficult problem. Persons like Sisupala who are consistently inimical to Krsna can also get this liberation
G
- Generally it is understood that by merging into the existence of Brahman, the impersonal feature of the Absolute Truth, one becomes completely happy
- Great sages conquer the mind and senses by practicing the mystic yoga system and controlling the breath. Thus engaging in mystic yoga, they see the Supersoul within their hearts and ultimately enter into impersonal Brahman
H
- He (a person who considers the association of Krsna to be the highest perfection of life) is not satisfied with merging into brahmajyoti effulgence, for he wants to enter the highest spiritual planet, namely Krsnaloka, Goloka Vrndavana. BG 1972 purports
- Highly elevated Mayavadi sannyasis sometimes worship the Radha-Krsna Deity and discuss the pastimes of the Lord, but their purpose is not elevation to Goloka Vrndavana. They want to merge into the Lord’s effulgence
I
- If brahmananda, the bliss of merging in the Brahman effulgence, were multiplied one hundred trillion times, it would still not equal even an atomic fragment of the ocean of transcendental bliss felt in devotional service
- If enemies try to be liberated or to merge into the existence of Brahman, if they desire to be elevated to the higher planetary systems as karmis, or even if they desire to return home, back to Godhead, they will certainly be baffled
- If one 2) wants some material prosperity (sakama or sarva-kama), or wants to merge into the existence of the Supreme Brahman effulgence (moksa-kama), he is recommended to take to the path of devotional service, hear & chant of Visnu or of His devotee
- If one becomes bhakta, then mukti becomes her maidservant. Why shall I ask for mukti? Mukti is nothing. Kaivalyam narakayate. What is the mukti? It is as good as hell. Mukti means to merge into the Brahman effulgence, but there is no service of Krsna
- If one is puffed up with the idea that he is the Supreme Brahman, or that he has become one with Narayana, or that he has merged into the brahmajyoti effulgence, then he has not grasped the perfection of life
- Impersonal Brahman is a subordinate feature of the Supreme Personality of Godhead, and since impersonal Brahman worshipers desire to merge into the Brahman effulgence, they cannot be considered followers of bhagavad-dharma
- In his Brhad-bhagavatamrta, Srila Sanatana Gosvami has explained that the attainment of salvation by merging into the Brahman effulgence of the Lord cannot be accepted as the highest success in life
- 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 Padma Purana, it is stated that devotees pray: Dear Lord, always remembering Your childhood pastimes at Vrndavana is better for us than aspiring to merge into the impersonal Brahman
- In the smrti-mantra, the same is confirmed. It is said that the source from which everything emanates at the beginning of Brahma's millennium and the reservoir to which everything ultimately enters, is the Absolute Truth or Brahman
- 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
- In the sruti-mantra it is stated that the absolute whole, or Brahman, is the ultimate source of everything. Everything emanates from Him, everything is maintained by Him, and at the end everything enters into Him again. That is the law of nature
- In this way they are trying to merge into the Brahman effulgence, but where to stay? They can stay in the Brahman effulgence as minute particle of soul, but the soul wants ananda, so what is ananda there
- Inhabitants of Vrndavana never desired anything like elevation to the heavenly planets or merging into the effulgence of Brahman to become one with the Absolute Truth because of their great desire to love Krsna
- It is a misunderstanding to think, as do the monists, that when one gets relief from the process of birth and death he merges into the Supreme Brahman
- It is clear that as long as a living entity is a worshiper of a particular demigod, he cannot get direct liberation, or entrance into the kingdom of God, nor can he merge into the impersonal effulgence of the Supreme Personality of Godhead
- It is not that by maya we are fragmental separated; when we are liberated, we merge into the body or the effulgence of God. We are separated in..., perpetually. Although we are eternal, but we are perpetually... vibhinnamsa
- It is not very difficult to merge into the impersonal effulgence of the Lord, Brahman, if one has satisfied the Supreme Personality of Godhead
- It is the misconception of the impersonalists that one can worship any imaginary form of the Lord, or Brahman, and at the end merge in the Brahman effulgence. Of course, to merge into the bodily effulgence (Brahman) of the Supreme Lord is also liberation
- It should not be considered that one merges into the brahma-jyotir in the sense of becoming one with it
J
- Jnanis, they also want. They, being fed up of this material way of life, they want to merge into the existence of Brahman. That is jnani
- Jnanis, they say brahma satyam jagan mithya: "This world is false. There is no enjoyment. Actual enjoyment, to merge into the existence of Brahman." So that is also a subtle sense enjoyment
M
- Mayavada philosophy and impersonalist philosophy is that they want to close their individual identity and merge into the existence of the Supreme. Now, here Lord Krsna does not advise you . . . that is a suicidal policy
- Mayavadi philosophers desire to merge into the existence of the Brahman effulgence, although this aspect of liberation is always neglected by devotees
- Mayavadi philosophers do not know that even if they merge into the effulgence of the Supreme, this will not give them ultimate rest
- Mayavadi philosophers strive to refrain from materialistic activities and merge in Brahman, and although they may actually merge in the Brahman existence, for want of activity they fall down again into materialistic activity
- Mayavadi philosophers who aspire to merge with the body of the Supreme Personality of Godhead, as well as demoniac persons who are killed by Krsna, such as Kamsa and Sisupala, enter that Brahman effulgence
- Mayavadis think that Brahman, when merges into the existence of Parabrahman, then business is finished. No. Business is not finished. Because we are individuals. It is not possible to remain without any activity
- Mayavadis, who prefer to merge into this Brahman effulgence, worship Lord Siva. The mantras referred to in text 29 of (SB 8th canto) are called mukhani pancopanisadas tavesa. Mayavadis take all these mantras seriously in worshiping Lord Siva
- 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
- Mucukunda continued, "I do not wish to enjoy this material world, nor do I wish to take advantage of merging into Your spiritual effulgence"
- Mukti means liberation and merging into the impersonal Brahman effulgence. Bhakti means rendering transcendental service unto the Supreme Personality of Godhead
- My dear Radharani, in separation from Krsna You are now as still as the most beautiful tree, whose gracefulness is not blocked by any covering of leaves. Your tranquil mood makes You appear to be completely merged in Brahman realization
- My Lord, the transcendental bliss derived from meditating upon Your lotus feet or hearing about Your glories from pure devotees is so unlimited that it is far beyond the stage of brahmananda, wherein one thinks himself merged in the impersonal Brahman
O
- On this platform (of the causal ocean), a living entity is completely free from material entanglement. For the jnanis who want to merge into the Brahman effulgence, there is Brahma-loka
- One can enjoy the transcendental blissfulness of merging into the Brahman effulgence after being freed from the contamination of material illusion, false identification, attachment, detachment and material absorption
- One cannot attain that position (to merge into the Supreme Brahman) simply by following the regulative principles. Rather, one must seriously follow the principles of the gopis
- One feels brahma-sukha, spiritual happiness, by merging into the impersonal Brahman because the brahma-jyotir is the effulgence of the Supreme Personality of Godhead
- One has to come down again even from the liberated condition of being merged in Brahman, and certainly one must come down from the heavenly kingdom. One should endeavor to go back home, back to Godhead
- One may merge in the Brahman feature of the Absolute Truth, but there is a chance that one may fall because of not being acquainted with Adhoksaja, or Vasudeva
- 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
- One who does not understand the transcendental nature of the body of Krsna becomes His enemy and decries Him or fights with Him. The destination of such enemies is to merge into the Lord's Brahman effulgence
- One who gets liberation by his own effort is called an impersonalist, and he merges into the glaring effulgence of the Lord, the brahma-jyotir
- Other paths, such as the path of jnana and the path of karma, are not very profitable. Pious activities can elevate one to the higher planetary systems, and by speculative knowledge one can merge into the Brahman existence, but that is not real profit
- Out of the two possibilities of merging in transcendence - namely becoming one with the impersonal Brahman effulgence and becoming one with the Personality of Godhead - the latter is more abominable to the devotee
P
- People attached to fruitive results and mental speculation generally desire to be promoted to heavenly planets, merge into the existence of Brahman, or keep themselves in the midst of family life, enchanted by the pleasures of the tongue and genitals
- Persons learned in the Vedas, who utter omkara & who are great sages in the renounced order, enter into Brahman. Desiring such perfection, one practices celibacy. I (Krsna) shall now explain to you (Arjuna) this process by which one may attain salvation
- Persons learned in the Vedas, who utter omkara and who are great sages in the renounced order, enter into Brahman. Desiring such perfection, one practices celibacy. I (Krsna) shall now explain to you this process by which one may attain salvation
- Persons learned in the Vedas, who utter omkara and who are great sages in the renounced order, enter into Brahman. Desiring such perfection, one practices celibacy. I shall now explain to you this process by which one may attain salvation. BG 8.11 - 1972
- Persons who are learned in the Vedas, who utter omkara and who are great sages in the renounced order enter into Brahman. Desiring such perfection, one practices celibacy
S
- Sankaracarya gives a little more, saying that we should become desireless in this material world and then enter into the Brahman effulgence. This is called brahma-nirvana
- Sankaracarya gives further, more, that brahma-nirvana that, "You become desireless of this material world, but you enter, merge into Brahman." That is called brahma-nirvana
- 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
- Simply to merge into the Brahman effulgence is not very safe. Because we want ananda. So in impersonal zero standard there cannot be any ananda
- Sometimes devotees think of merging into the Brahman effulgence, and consequently they are promoted to Siddhaloka. Because of their impersonal understanding, they are actually punished
- Sometimes he (a pure devotee) may accept promotion to the Vaikuntha planets to serve the Lord there, but he will never accept merging into the Brahman effulgence, which he considers worse than hellish
- Sometimes it is actually seen that these Mayavadis also chant the Hare Krsna maha-mantra, although their motive is to merge into the Brahman effulgence of the Absolute
- Such a devotee (pure devotee) is actually situated in knowledge. He never merges in the Brahman effulgence
- Such people (who aspire after liberation attempt to merge into the impersonal Brahman) can never dream of returning home, back to Godhead. There is a gulf of difference between the goal of dharma, artha, kama and moksa and the goal of devotional service
T
- That impersonal Brahman effulgence consists only of the effulgent rays of the Lord. Those fit for sayujya liberation merge into that effulgence
- 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 desire of the impersonalist to merge into the existence of Brahman is also material because such an impersonalist wants to gratify his senses by merging into the existence of Krsna instead of serving His lotus feet
- The desire to merge into the impersonal Brahman is the subtlest type of atheism. As soon as such atheism, disguised in the dress of liberation, is encouraged, one becomes completely unable to traverse the path of devotional service to the SP of Godhead
- The enemies (of Krsna, who does not understand the transcendental nature of the body of Krsna) eventually merge into the Lord's Brahman effulgence. Such mukti or liberation into the Brahman effulgence is never desired by the Lord's devotees
- The enemies and the impersonalists may be allowed to enter into this Brahman effulgence, but the devotees of Krsna are promoted all the way to the spiritual planets
- The four principles of material success are (1) religious performance, (2) economic development, (3) sense gratification and (4) liberation, or merging into the impersonal effulgence of Brahman. These things do not interest the devotee
- 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 great devotee Hanuman prayed: I do not wish to take liberation or to merge in the Brahman effulgence, where the conception of being a servant of the Lord is completely lost
- The great saint Prabodhananda Sarasvati, a devotee of Lord Caitanya, has stated: kaivalyam narakayate tridasa-pur akasa-puspayate. For a pure devotee, kaivalya, merging into the existence of Brahman, Brahman effulgence, is no better than living in hell
- The highest perfection of transcendental realization is to take pleasure in hearing and describing the transcendental qualities of the Lord and not in merging into His impersonal Brahman existence, for which the impersonalist monist aspires
- The impersonal Brahman effulgence is beyond this material world, and this is called param padam. Aruhya krcchrena param padam. Merging into the impersonal effulgence of the Lord is called param padam
- The impersonal conception recommends merging into the existence of the Supreme, and the voidist philosophy recommends making all material varieties void. Both these philosophies are known as Mayavada
- The impersonalist Mayavadis, they undergo severe austerities, penances, and rise up to the Brahma effulgence, becomes merged into it, but again falls down. Just like the spark: it enters the flame of the fire, but there is again chance of falling down
- The impersonalist rises to the Brahman effulgence and enters into that effulgence, he has no engagement in the service of the Lord, and therefore he is again attracted to materialistic philanthropic activities
- The impersonalist who prefers to merge with the Brahman effulgence has no shelter at the lotus feet of Krishna. Therefore such impersonalist even though raised to the Brahman platform come down again to the material world for pleasure's sake
- The impersonalist, although merging in the effulgence of the brahmajyoti, is still insecure and therefore generally falls again to this material world. Aruhya krcchrena param padam tatah patanty adho 'nadrta-yusmad-anghrayah (SB 10.2.32)
- The impersonalists are satisfied to get the liberation of merging in the Brahman effulgence
- The impersonalists do not accept spiritual varieties of life. They want to merge into the existence of the Supreme Lord in His Brahman feature (the brahmajyoti). The devotees, however, desire to take part in the transcendental activities of the Lord
- The impersonalists do not take into account the varieties of manifestation emanating from the supreme cause, Brahman. They simply consider that everything emanates from Brahman and after destruction merges into Brahman
- The impersonalists sacrifice their individuality so that the living spark can merge into the impersonal effulgence emanating from the transcendental body of the Lord, but the devotee has a specific abode
- The impersonalists wish to merge into the Supreme Brahman; however, merging into the Supreme Brahman also requires a touch of devotional service
- The impersonalists, who aspire to merge in the brahmajyoti effulgence of the Supreme Lord but have no conception of loving devotional service to Him in His personal form in the spiritual manifestation, may be compared to certain species of fish
- The impersonalists, who do not accept the transcendental form of Lord Sri Krsna, and the demons, who are always engaged in blaspheming and fighting with Him, are punished by being merged into the Brahman effulgence
- The jnanis are trying to merge into the effulgence of isvara, or the yogis are trying to find out the isvara, the supreme controller
- The jnanis cannot be desireless because their intelligence is unsound. They want to merge into the Brahman effulgence, but even though they may be raised to that platform, they cannot be satisfied there
- The jnanis, the salvationists, who have become frustrated in enjoying the material resources, want to become one with the Supreme Personality of Godhead or merge into the impersonal effulgence
- The karmis work hard day and night for some bodily comfort, and the jnanis simply speculate about how to get out of the entanglement of karma and merge into the Brahman effulgence
- The karmis, under the direction of Vedic instructions, try to elevate themselves to higher planetary systems. The jnanis try to merge into the existence of Brahman, the impersonal feature of the Lord
- The kind of faith (of a devotees of God) is different from the faith of an impersonalist who wants to merge into the Brahman effulgence in order to benefit by cessation of repeated birth and death
- The living entities, along with their different tastes, remain individually submerged in Brahman until another manifestation of the material world
- The living entity is actually under the full control of material nature, but still he thinks himself independent. Even when he is elevated by speculative knowledge and tries to merge into the existence of Brahman, the same disease continues
- The Mayavadi philosophers adhering to the slogan brahma satyam jagan mithya, want to refrain from false, materialistic activities. They want to stop all activities and merge in the Supreme Brahman
- The Mayavadi philosophers recommend merging in the impersonal effulgence of Brahman; that is their ultimate goal, or destination. That merging is also mentioned here. But in spite of merging, one can keep his individuality
- The Mayavadi theory that after liberation the individual soul, separated by the covering of maya, or illusion, will merge into the impersonal Brahman & lose its individual existence is not supported by Lord Krsna, the supreme authority. BG 1972 purports
- 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 monist philosopher, after executing severe austerity, merges into the impersonal effulgence of the Lord, but the living entity always wants reciprocation in loving affairs
- The most important thing to be noted is that there may be many liberated persons who might have merged into the existence of the impersonal Brahman, but a devotee of the Supreme Personality of Godhead, Narayana, is very, very rare
- The one Supreme Personality of Godhead reveals Himself to different thinkers as the Supreme person or impersonal Brahman or Paramatma. Impersonalists merge into the impersonal Brahman, but that is not achieved by worshiping the impersonal Brahman
- 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 sages practice pranayama (trance) by controlling the breathing process, mind and senses through the mystic yoga practice. Thus they try to merge into the Supreme Brahman
- The sahajiyas, they think like that, that by sex one can rise to that platform of merging into the effulgence of Brahman
- 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 transcendental region of that effulgence (brahma-jyotir) is called Siddhaloka or Brahmaloka. When impersonalists achieve liberation, they merge into that Brahmaloka effulgence
- The ultimate destination of the wise philosopher is to merge in the impersonal Brahman, but that Brahman is the effulgence of the Supreme Person
- The ultimate goal of the karmis is promotion to the heavenly kingdom, and the ultimate goal of the jnanis is merging into the Brahman effulgence. Of course, the jnanis are superior to the karmis, as confirmed by Lord Caitanya
- The Vaisnava liberation is completely different from the mayavada liberation, which is simply a matter of being merged into the effulgence of the Lord
- The Vaisnava schools therefore never try to merge into the Brahman effulgence in their pursuit of spiritual perfection. They accept Krsna as the ultimate goal of self realization
- Their (the followers of the Patanjali yoga system) position is even more abominable than that of those who want to merge into the Lord’s effulgence. These yogis meditate on the four-handed Visnu form of the Lord in order to merge into His body
- There are different types of satisfaction. Karmis are satisfied in their fruitive activities, jnanis are satisfied to merge into the effulgence of Brahman, and devotees are satisfied to engage in the Lord's service
- 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: (1) attaining the planet where the Lord resides, (2) associating with the Lord, (3) attaining a transcendental body like the Lord's, (4) attaining opulence like the Lord, and (5) merging into the existence of the Lord
- There are three kinds of impersonalists - the mumuksu (those desiring liberation), the jivan-muktas (those liberated in this life) and the prapta-svarupas (those merged in Brahman realization)
- There are three types of people who worship the impersonal Brahman. The first is the beginner, the second is one whose thoughts are absorbed in Brahman, and the third is one who is actually merged in the impersonal Brahman
- 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
- There is one good opportunity - the association with devotees. Such association brings about great happiness. Due to this good quality, our strong desire to achieve liberation by merging into the Brahman effulgence has become weakened
- They (Mayavadi sannyasis) accept this impersonal position (merge into the Brahman effulgence, which is a marginal position between material and spiritual existence) as liberation
- They (Mayavadis) simply think of merging into the existence of Brahman because of their disgust with material existence
- They also engage in Krsna's devotional service and give up the desire for liberation and the desire to merge into the existence of impersonal Brahman
- This same goal (merge into the Supreme Brahman) is attained by atheists who deny the existence of God. If such atheists are killed by an incarnation of the Supreme Personality of Godhead, they also merge into the Brahman existence of the Supreme Lord
- Those who are interested in material enjoyment are known as bhukti-kami. One who is interested in merging into the effulgence of Brahman or perfecting the mystic yoga system is not a devotee at all
- Those who aspire after liberation attempt to merge into the impersonal Brahman. To this end they execute ritualistic religious ceremonies, but Srimad-Bhagavatam considers this a cheating process
- Those who aspire to merge into the Brahman effulgence are as abominable as demons. Devotees who aspire to associate with the Supreme Lord to render Him transcendental loving service are far superior
- Those who enter impersonally into the brahma-jyotir can remain there for some time in full knowledge that they are now merged homogeneously with Brahman, but they cannot have that eternal ananda, bliss, because that part is wanting
- Those who wish to merge into the impersonal Brahman are also divided into three categories - those desiring to be liberated, those already liberated and those who have realized Brahman
- Thus annihilating the gross body of five elements into the three qualitative modes of material nature, he merged them in one nescience and then absorbed that nescience in the self, Brahman, which is inexhaustible in all circumstances
- 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
- To become one with the Supreme Lord is beyond the dream of a pure devotee. Sometimes he may accept promotion to Vaikuntha planets to serve the Lord there, but he will never accept merging into the Brahman effulgence, which he considers worse than hellish
- To the impersonalists liberation means merging into the existence of impersonal Brahman. But factually this is not moksa because one has to again fall down into this material world from that impersonal position
- Transcendentalists on the path of philosophical speculation can be divided into two categories - the pure worshipers of impersonal Brahman and those who wish to merge into the existence of impersonal Brahman
W
- We have seen many great sannyasis, they give up this world & take sannyasa for merging into Brahman, but later on they come back again to the material activities for opening hospital, schools, and philanthropic work. Why? Because they could not get there
- We should specially note in this verse (SB 2.2.31) the description of gatim bhagavatim. To become merged in the rays of the Parabrahman, the Supreme Personality of Godhead, as desired by the brahmavadi impersonalist, is not bhagavatim perfection
- Whatever they desire for the future will be baffled. Even if they apparently engage in devotional service, they are described as moghasah because they ultimately desire to merge into the Brahman effulgence
- When a living entity gives up the material coverings, he remains a spirit soul. This spirit soul must enter into the spiritual sky to merge into the Brahman effulgence
- When Krsna kills a demon, the demon's demoniac activities are killed, and he immediately becomes a saint and merges into the supreme impersonal effulgence, the brahma-jyoti
- When people become interested in sense gratification, some of them desire to be liberated & merge into the existence of Brahman & others want to perform magic through mystic power & become incarnations of God. These are all against the principles of DS
- When the great sage Narada was glorifying the pastimes of the Lord with his vina, the four Kumaras, headed by Sanaka, although merged in the impersonal conception of Brahman, were trembling all over
- When the materialist becomes frustrated in his attempts to enjoy himself in the limited material world, he may seek impersonal liberation by merging either with the Causal Ocean or with the impersonal brahma-jyotir effulgence
- When the mind is in touch with the impersonal Brahman one becomes satisfied, but one must advance further to render service to the Supreme Personality of Godhead, for one's remaining merged in the Brahman effulgence is not always assured
- When we merge, even in Brahman effulgence, we do not lose our individuality. Although it appears that we have lost our identity, individuality, but actually that is not the fact.
- Who want some temporary material happiness, sacrifice their material possessions to satisfy demigods such as Indra, the sun-god, etc. And who are impersonalists, sacrifice their identity by merging into the existence of impersonal Brahman. BG 1972 pur