Category:Merging with God
Subcategories
This category has the following 4 subcategories, out of 4 total.
C
W
Pages in category "Merging with God"
The following 157 pages are in this category, out of 157 total.
9
A
- A devotee's knowledge of the impersonal Brahman is automatically revealed, and he is not interested in merging into the impersonal Brahman
- 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
- A pure devotee persistently avoids such a criminal policy (merge into the Absolute), and King Kulasekhara is guiding us to avoid this pitfall
- A Vaisnava wishes to worship God as He is and retain his separate individuality to serve Him, whereas the Mayavadi impersonal philosopher wishes to lose his individuality and merge into the existence of the Supreme
- Above them (those who desire to merge into the Supreme Spirit Soul) are the mystic yogis, who by meditation see within their hearts the four-handed Visnu form of the Paramatma, or Supersoul
- According to Jiva Gosvami, apavargyam, or the path of liberation, does not refer to merging into the impersonal Brahman but to salokyadi-siddhi, which means attaining the very planet where the Supreme Personality of Godhead resides
- Advaita Prabhu is nondifferent from the Lord, yet in His relationship with the Lord He does not merge with Him but eternally renders service unto Him as a plenary portion
- After being baffled in his material enjoyment, the impersonalist may desire to merge into the existence of the Lord, but a pure devotee of the Lord has no such desire. Therefore a pure devotee is really bhagavad-dharmi
- After the winding up of the cosmic manifestation, most of the conditioned souls merge into the existence of the Maha-Visnu Personality of Godhead, lying in His mystic slumber, to be created again in the next creation
- Although only some of these (God's transcendental qualities) are aspired for by persons who hanker after the pleasure of merging in the impersonal Brahman, there are other aspirants who want to associate with the Lord personally as His servants
- As for jnanis, they cannot be peaceful because they are too busy trying to attain liberation or merge into the existence of the Supreme. Similarly, yogis are also restless to get mystic power
- As soon as he gives up the body, or after death, the jnani merges into the spiritual effulgence of the Supreme Lord, the yogi transfers himself to the various higher planets, and the devotee goes to the planet of the Supreme Lord, Goloka Vrndavana
- As the sparks of a fire or the shining rays of the sun emanate from their source and merge into it again and again, the mind, the intelligence, the senses, the gross and subtle material bodies all emanate from the Lord and again merge into Him
- At the end, he (who is in Brahman atmosphere) enters into the eternal kingdom of God, either merging into the impersonal Brahman or associating with the Supreme Personality of Godhead, Krsna. BG 1972 purports
- At the time of dissolution of the material worlds, Lord Siva remains in His spiritual abode while the cosmic manifestation merges into the body of Mahavisnu
B
- Because of their poor fund of knowledge, impersonalist philosophers cannot understand how everything comes out from the Supreme person and then merges into Him again
- Becoming one with God does not always indicate that a living being merges into the existence of the Lord
- Both (those who are personally killed by the Lord and those who rely on personal endeavors of mental speculation or mystic powers of yoga) achieve the salvation of merging in the brahmajyoti rays of the transcendental body of the Lord
- Brahma said, "O Lord, a devotee who abandons the path of empiric philosophical speculation aimed at merging in the existence of the Supreme and engages himself in hearing Your glories, can conquer Your sympathy and mercy even though You are unconquerable"
- 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
- Devotees are anxious neither for the heavenly planets nor for merging into the existence of the Lord. According to devotees, kaivalya, or merging into the existence of the Lord, is considered as good as hell
- Digging on the northern side, or searching for the treasure by means of the meditational yoga process. By this process a person thinks of becoming one with the Supreme Lord, but this merging into the Supreme is like being swallowed by a large serpent
- Due to bad association, the living entity desires material happiness, liberation or merging into the impersonal aspect of the Lord, or he engages in mystic yoga for material power
E
- Even if one attains the stage of brahma-padam, merging in Brahman, without bhakti he is prone to fall down. One must be very careful in regard to the danger of falling down again into material bondage
- Even impersonalists who stress the knowledge feature of the Supreme Personality of Godhead want to merge in the effulgence of the Lord
- Even though during the time of dissolution all the conditioned living entities remain merged within the spiritual existence of the Lord, as if in deep sleep, their original desires to lord it over the material nature do not subside
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 one who merges impersonally into the existence of the Supreme, there is every chance of falling down again into the material world in order to acquire some association. This is the verdict of Srimad-Bhagavatam
I
- I have already described, there are five kinds of promotion, elevation. Out of that, the one promotion, namely to merge into the existence of the Supreme, that is very dangerous. Dangerous means that is risk of falling down
- If a living being refuses to engage in (God's) transcendental blissful pastimes, he is at liberty to merge into the Absolute. This is something like a son's committing suicide instead of living with his father according to the rules the father sets down
- Illusioned mundaners cannot understand the transcendental and reciprocal relationship between the Lord and His devotees, and therefore they want to lord it over material nature or cynically merge with the Absolute
- In liberation one either attains the spiritual planets or merges into the existence of the Supreme - in either case, there is no question of rebirth into the material world
- In spite of his strenuous efforts to attain perfect knowledge, the impersonalist attains merging into the impersonal oneness of the brahmajyoti of the Lord, which is also attained by the enemies of the Lord simply because of their being killed by Him
- In the association of pure devotees, by constantly hearing such topics respectfully, even a person who wants to merge into the existence of the Absolute Truth abandons this idea and gradually becomes attached to the service of Vasudeva
- In the beginning, there is dharma (religion), then artha (economic development), kama (sense gratification), then moksa (merging into the Supreme One). However, bhakti is above all these. Mukti is not very important for a bhakta
- In the impersonal school the so-called devotee is supposed to merge with the Lord and lose his separate existence
- In the previous verse (SB 4.20.24) Maharaja Prthu addressed the Lord as kaivalya-pati, the master of the liberation of merging into His existence. This does not mean that he was anxious for kaivalya liberation
- It is a fact that there are many so-called Vaisnavas whose ultimate aim is to merge into the existence of the Lord. For example, the sahajiyas’ Vaisnava philosophy is to become one with the Supreme
- 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
L
- Lord Siva never desires to merge into the existence of the Supreme Lord like the impersonalists. Rather, he thinks that it would be good fortune for him to continue to be fixed in the understanding of the Lord as the Supreme Being
- 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
M
- Maharaja Yudhisthira inquired: It is very wonderful that the demon Sisupala merged into the body of the Supreme Personality of Godhead even though extremely envious
- Merging into the impersonal effulgence of the Lord is called param padam, but there is a higher transcendental position, which is the association of the Supreme Personality of Godhead
- Merging into the spiritual existence is the living entity's realization of qualitative oneness with the Supreme Lord in His aspects of eternity and knowledge. But the actual ananda-maya stage is attained when one is engaged in devotional service
O
- O son of Kunti, at the end of the millennium all the living entities merge into My nature, and again when the time of creation is ripe, I begin creation by the agency of My external energy
- Of course, such brahma-sukha (of merging with Brahman) undoubtedly eliminates material happiness
- 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 should not misunderstand the import of visate ("enters into") as referring to merging into the existence of the Supreme. Even in material existence, one is merged in the existence of the Lord
P
- People generally practice religion for economic development, to get some money, for by getting money they can satisfy their senses. But when they are frustrated they want spiritual brahmananda, or merging into the Supreme
- Pious activities that enable the living entity to merge into the existence of the Supreme are called moksonmukhi sukrti
- Please also explain how, merged in the body of the Lord, living beings are created, and how the infidels appear in the world. Also please explain how the unconditioned living entities exist
S
- Since the Lord is very kind to everyone, the impersonalists, who accept bhakti as the means of merging in the existence of the Lord in His impersonal brahma-jyotir, are also awarded their desired destination
- Sisupala should also have been sent to hell. How then did he merge into the Lord's existence
- Sisupala was neither a jnani nor a bhakta, yet simply by envy of the Lord he attained an exalted position by merging into the Lord's body. Certainly this was astonishing
- Sisupala, however, was neither a jnani nor a bhakta, yet simply by envy of the Lord he attained an exalted position by merging into the Lord's body. Certainly this was astonishing
- Some people are too materially attached and therefore do not give attention to spiritual life, some of them want to merge into the supreme spiritual cause. BG 1972 purports
- Someone is thinking that "By executing bhakti-yoga, I shall become merged into the body of the Supreme." There are many. Superficially, they appear to be bhakti-yogis, but at heart, they are nirbheda-brahmanusandhana
- 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 (that Prthu does not desire to merge with God's existence) is made clear in this verse (SB 4.20.24): "My dear Lord, I do not want such a benediction." Maharaja Prthu wanted to have a million ears to hear the glories of the lotus feet of the Lord
- The bhagavatas never accept merging in the impersonal rays of the Lord, but always aspire after personal association with the Supreme Lord in one of the Vaikuntha spiritual planets in the spiritual sky
- The brahmajyoti is not separate from the Lord, as the glowing sun ray is not independent of the sun disc. Therefore one who desires to merge into the supreme impersonal brahmajyoti must also worship the Lord by bhakti-yoga
- The cessation of the variegatedness of the material world and the merging of the living entities into the body of the Supreme are not permanent, because the creation will take place again
- The demons and impersonalists are awarded the facility of merging in the brahmajyoti effulgence of the Lord, whereas the devotees are admitted into the spiritual planets
- 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 devotees are not anxious to merge into the existence of the Supreme. The Buddhist philosophy advocates nirvana, the negation of all material desires. Buddha does not offer more than this
- 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, merging with the Supreme, is not considered an opulence in spiritual variegated existence
- The first liberation, as the jnanis or the speculators want, it is another side of voidism, to merge into the existence of the Absolute. They don't want varieties
- The followers of the Patanjali yoga system actually want to merge into the body of the Supreme Personality of Godhead. This indicates that they do not want to engage in His service despite their knowledge of Him
- The fruitive worker wants reward for his work, the mystic wants some perfection of life, and the empiric philosopher wants to merge in the existence of the Lord
- The fruitive workers sacrifice their material possessions for material enjoyment, whereas the impersonalist sacrifices his material designations with a view to merging into the existence of the Supreme. BG 1972 purports
- The idea of moksa, or liberation, held by the monist in the matter of oneness of the living entity and the Lord by ultimate merging in one, is also the last stage of materialism or forgetfulness
- The impersonal brahmajyoti rests on the person of the Lord, and because everything rests on the brahmajyoti directly and indirectly, everything is generated from the Lord, everything rests on Him, and after annihilation, everything is merged in Him only
- The impersonalist may ask why one should bother chanting the Hare Krsna maha-mantra continually for so many years instead of stopping and trying for kaivalya, liberation, or merging into the existence of the Lord
- The impersonalist philosopher says that perfection means to merge into the Supreme and lose our individuality
- 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 merge into the existence of the Supreme Person but into His personal bodily luster, which is called the brahma-jyotir
- The impersonalists misunderstand the worship of Lord Visnu. They worship Lord Visnu to merge into His body. In order that visnu-aradhana not be misunderstood, Caitanya Mahaprabhu requested that Sri Ramananda Raya proceed further and clear up the issue
- The impersonalists who want to merge in the existence of the Lord are allowed to merge as one of the spiritual sparks of the brahmajyoti
- The impersonalists who want to merge into the existence of the Transcendence are placed within Mahesa-dhama. Those who want to remain within the planetary systems of the material universes do so on various planets
- The impersonalists wish to merge into the Supreme Brahman; however, merging into the Supreme Brahman also requires a touch of devotional service
- 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 maintain that fruitive activity is imperfect. For them, perfection is the cessation of work and the merging into the supreme existence. That is their goal in life
- The jnanis or philosophers are also trying (to diminish the miserable condition), but they have become disgusted & so proclaim, "This world is false." Thinking this, they try to merge into the existence of the Supreme and in this way extinguish the fire
- The jnanis' idea of the highest position is merging into the effulgence of the Lord. But a devotee's highest position is in preaching all over the world the glories of the Supreme Personality of Godhead
- 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 liberated soul who merges into the existence of the Lord is no better than the trees. Trees also stand in the Lord's existence because material energy and the Lord's energy are the same
- The liberation they (the impersonalists and the yogis) achieve-merging into the impersonal brahmajyoti of the Lord-is only partial, and there is the risk of returning again to this material world. BG 1972 purports
- The living being himself, of course, is eternal, and if he so desires he can realize his eternality by merging into the body of the Absolute Truth or being reinstated in his constitutional position as an eternal servant of the Lord
- The living beings also remain merged in the body of Maha-Visnu during the period of annihilation, but as soon as there is another creation they arise to take up their unfinished work. This is also confirmed in the Bhagavad-gita
- The living entities who merged into the body of the Supreme without having developed their Krsna consciousness will again appear in this material world when there is another creation
- The Lord and His service are identical, being on the absolute plane. Therefore the unalloyed intelligence and the mind are merged into the Lord, and thus the living entity does not remain a seer himself but becomes seen by the Lord transcendentally
- The Lord expands Himself into plenary parts and separated parts to enjoy transcendental pastimes, and if a living being refuses to engage in these transcendental blissful pastimes, he is at liberty to merge into the Absolute
- The Mayavada philosophy and impersonalist philosophy is that they want to close their individual identity and merge into the existence of the Supreme
- The Mayavadi and Vaisnava philosophers both want to merge into the Supreme, but the Vaisnavas do not lose their identities. They want to keep the identity of lover, parent, friend or servant
- The Mayavadis they want to merge into the Supreme, but we want to become father of Krsna. Why merge? More than Krsna. The devotee can beget Krsna. Krsna accepts that. Yes, I shall become your child. I shall be controlled by your stick
- The mental speculators desire to merge into the existence of the Lord, or to become one with the Lord, whereas the devotees of the Lord desire to keep separate identities and constantly engage in the service of the Lord
- The merging of the living beings into the body of Maha-Visnu takes place automatically at the end of Brahma's one hundred years. But that does not mean that the individual living being loses his identity
- 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 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 oneness of the Mayavadi philosophers and the oneness of Vaisnava philosophers are different. The Mayavadi and Vaisnava philosophers both want to merge into the Supreme, but the Vaisnavas do not lose their identities
- The progressive devotee of the Lord must inquire from the bona fide spiritual master how living entities merged in the body of the Lord again come back at the time of creation
- The pure devotee does not desire to live on the same planet with the Supreme Lord, nor does he desire the same opulence as the Lord, nor does he desire to have the same form as the Lord, nor to live with Him side by side, nor to merge into His existence
- The purusa incarnations and all the different energies of the Supreme Lord were merged in Him only
- The sages pointed out that association with a devotee for even less than a second is beyond comparison to a thousand Vedic rituals and sacrifices, elevation to heavenly planets or merging into the existence of the Supreme
- The sastra says: "Whether one desires everything or nothing or desires to merge into the existence of the Lord, he is intelligent only if he worships Lord Krsna, the Supreme Personality of Godhead, by rendering transcendental loving service" - SB 2.3.10
- The Supreme Lord existed in the beginning, He exists after the creation and maintains everything, and after destruction everything merges in Him, as stated in Bhagavad-gita (9.7 prakrtim yanti mamikam). Thus the Supreme Lord is actually everything
- The transcendental bliss derived from sravanam kirtanam by pure devotees cannot be compared to brahmananda, or the impersonal conception of transcendental bliss derived by merging into the Absolute
- The Vedas said, "My dear Lord, yogis meditate upon Your localized features, and thus they achieve the spiritual perfection of being merged in the impersonal brahma-jyoti. Persons who treat You as an enemy achieve the same perfection without meditating"
- The Vedic injunctions define the source of creation and dissolution as yato va imani bhutani jayante, "He from whom this cosmic manifestation has emanated and in whom, after annihilation, everything will merge"
- The whole creation merges within the body of transcendental Narayana at the time of annihilation, and the creation emanates from His body again with the same unchanging categories of fate and individual nature
- The word apare (others) is very significant in this connection. "Others" refers to the jnanis and the yogis, whose only hope is to merge into the existence of the impersonal brahmajyoti
- The word kaivalya means to merge into the effulgence of the Supreme Personality of Godhead, and the word tridasa-pur refers to the heavenly planets where the demigods live
- The words bhave bhave are very significant here MM 3. They mean "birth after birth." Unlike the jnanis, who aspire to merge with the impersonal Absolute & thereby stop the process of repeatedly taking birth, a pure devotee is never afraid of this process
- The worship of the pure devotee never stops, whereas the worship of the impersonalist stops after his attainment of salvation, when he merges in the impersonal form of the Lord known as the brahmajyoti
- 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. One liberation is to merge into the Supreme. Another liberation is to live with the Supreme Personality of Godhead in the same planet
- There are impersonalist philosophers and mystics, however, who by a show of devotional service want ultimately to merge into the existence of the Supreme Lord
- There are others, namely jnanis and yogis, who want the benediction of merging into the existence of the Lord. This is called kaivalya. The Lord is therefore addressed as kaivalya-pati, the master or Lord of the benediction known as kaivalya
- There are still others who engage themselves in different kinds of mystic yogas like the Patanjali system (for merging into the existence of the Absolute), or hatha-yoga or astanga-yoga (for particular perfections). BG 1972 purports
- 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 are two schools of philosophers. One likes to merge into the existence of the Supreme and close his identity, individual identity - no more individual
- There is a well-known verse spoken by Hanuman in which he says, "My dear Lord, if You like You can give me salvation from this material existence, or the privilege of merging into Your existence, but I do not wish any of these things"
- There is God, or the Almighty One, from whom everything emanates, by whom everything is maintained and in whom everything is merged to rest
- These last two awards (material opulence & merging with Supreme) of pious activity are not actually fortunate. Pious activities are fortunate when they help one become Krsna conscious
- These voidists and impersonalists take to different types of austerities, either to attain the stage of nirvana, which means finishing the material conditions of life, or to attain oneness by merging into the body of the Lord
- They (jnanis) are not interested in fruitive activity but in merging into the Supreme
- They (paraphernalia of the cosmic universe) have come to be out of His energy, they rest on His energy, and after annihilation they merge into Him. Nothing is, therefore, different from Him, but at the same time the Lord is always different from them
- They (those who desire to merge into the existence of God) have no information about serving the lotus feet of the Lord. Consequently, they are doomed to stand like trees for many thousands of years. Although trees are living entities, they are nonmoving
- This desire, that I shall merge into the existence of God, just like the example is given that, "I am drop of water. Now I shall merge into the big ocean. Therefore I shall become ocean." This example is generally given by the Mayavadi philosophers
- This merging (into the existence of the Supreme) is recommended neither by Sri Krsna in Bhagavad-gita nor by the disciplic succession of Vaisnava philosophers
- Those who are engaged in fruitive activities (karmis) attain the higher planetary systems as a result of their past activities & the jnanis, who seek unification or a monistic merging with the effulgence of the Supreme Lord, also attain their desired end
- Those who are interested in material promotion engage in ritualistic religious ceremonies and economic development to develop sense gratification. They ultimately attempt to merge into the impersonal existence of the Lord
- Those who desire liberation by merging into the existence of God do not desire sense gratification within the material world
- 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
- 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 enter into or to become merged into the unlimited eternity of the Supreme Absolute means to enter the original home of the living being
- Transcendental loving service to the Supreme Lord is free from the infections of desires for sense gratification, fruitive work, and the culture of knowledge with the aim of merging into the Absolute to become one with the Supreme Lord
W
- We say that in the perfectional stage we merge into the Supreme but keep our individuality. How is that? An airplane starts from the airport &. climbs up & up, & when it goes very high we cannot see it: we can simply see sky. But the airplane is not lost
- When a devotee understands that the Lord is satisfied, liberation, or merging into the effulgence of the Lord, is not very difficult
- When hearing and chanting about Your (The Lord) transcendental pastimes, Your devotees do not care even for the transcendental bliss derived from liberation or from merging into the existence of the Supreme
- When one comes to the stage of moksa, the impersonalist liberation, the practitioner wants to merge into the existence of the Supreme. But that is also sense gratification
- When one is constantly being agitated by such desires (of attaining mystic powers or merging into the existence of the Supreme Lord), he is not peaceful
- When one misunderstands, he misunderstands everything. One who commits mistake, he can commit mistakes in so many ways. The Mayavadis want to merge into the Absolute. They think that there is no variety, to avoid this variety
- When the cosmic manifestation is annihilated, these different expansions of Narayana's potencies (the demigods) will merge into Narayana. In other words, all these demigods will die. Their living force will be withdrawn, and they will merge into Narayana
- When this cosmic manifestation is dissolved, all living entities enter the supreme body of the Lord, Garbhodakasayi Visnu, who merges within the body of Maha-visnu
- 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
- Who worship the impersonal feature of the Absolute Truth & regard the forms of the demigods as temporary, sacrifice their individual selves in the supreme fire & thus end their individual existences by merging into the existence of the Supreme. BG 1972 p