Category:Different from God
Pages in category "Different from God"
The following 59 pages are in this category, out of 59 total.
A
- Although illusory energy is also part and parcel of the Supreme Lord, illusory energy is differentiated from the Lord. The illusory energy is not, however, false, as claimed by the monist philosophers
- Although the demon's (Hiranyaksa's) soul had departed his body, the Supreme Spirit touched the body, and therefore his bodily luster did not fade. The individual soul is different from the Supreme Personality of Godhead
- Although You are never disturbed by such changes and alterations, the living entities are disturbed by them, and therefore they find the cosmic manifestation to be different or separated from You. My Lord, You are always independent
B
- Because everything is an emanation from the Supreme Lord, there is no difference between the Lord and the cosmic manifestation. But at the same time the cosmic manifestation is different from the Lord
- Because everything is produced of His energy and exists on His energy, the energy is not different from Him - but still the Lord declares, "I am not there
- Because it is the effect of His (God's) external energy (bahiranga maya) and is aloof from the internal potency (atma-maya), the whole material creation is different from Him at the same time
E
- Every individual person is different from the Supreme Lord. It is a mistake to equate the individual living entity with the Supreme Lord on the plea of vivikta-drk, sama-drk
- Every one of us, we are simultaneously one with God and different from God. One in quality. The quality of God is also in me. I am of the same quality
I
- Idam hi visvam bhagavan ivetarah: "This cosmic manifestation is also the Supreme Personality of Godhead, although it appears different from Him"
- In the Bhagavad-gita the living entity is established as the marginal potency of the Supreme Personality of Godhead. Yet you say that the living entity is completely different from the Lord
N
- Narayana is as beautiful as Krsna, but Krsna’s pastimes are more sportive. It is not that the sportive pastimes of Krsna make Him different from Narayana. Laksmi’s desiring to associate with Krsna was perfectly natural
- No one can act independently of the sanction of the Lord, and therefore, indirectly, no one is different from the Supreme Person - certainly not Brahma and Rudra, who are incarnations of the material nature's modes of passion and ignorance
- No one is different from the Lord. The mouth of the body and the legs of the body are nondifferent constitutionally, but the mouth or the head of the body is qualitatively more important than the legs
- Nobody can say that we are completely different from God, and nobody can say we are completely one with God. We are both, one and different. These things are to be understood analytically like this, as it is explained here - in BG 10.3
O
- One should not consider Lord Visnu and things related to Him as being different. All this is offensive
- Our philosophy, we, following the footsteps of Lord Caitanya Mahaprabhu: acintya bhedabheda-tattva. The difference is simultaneously we are one with God and different from God. One in quality. God is spirit, we are also spirit
S
- Sankaracarya has tried to prove that it is an illusion to accept the material world and the jivas as by-products of the Supreme Lord because the existence of the material world and the jivas is different and separate from that of the Absolute Truth
- Simultaneously one and different. Just like in Bible also, Jesus Christ is claimed as one with God, but at the same time different. As son, he is different. As representative of God, he is one. That is the philosophy, perfect philosophy
- Since the living entities are part of God, they are one in quality with the Lord, yet they are different from Him
- Sri Sanatana Gosvami asked Caitanya Mahaprabhu, "Who am I?" In answer, the Lord replied - Because you are spirit soul, you are one in quality with the SPG, but because you are a very minute particle of spirit soul, you are different from the Supreme Soul
- Such (internal, marginal and external) energy is simultaneously one with and different from the Lord, just as the sunshine is simultaneously one with and different from the sun planet
T
- The Absolute Truth is so perfect that although innumerable energies emanate from Him and manifest creations which appear to be different from Him, He nevertheless maintains His personality. He never deteriorates under any circumstances
- The descriptions of Laksmi as being different from Visnu are stated when an eternally liberated living entity is imbued with the quality of Laksmi; they do not pertain to mother Laksmi, the eternal consort of Lord Visnu
- The Dvaitans stress that one is utterly different from God, that God is separate from the living entity. But actually, from the Bhagavad-gita we understand that the living entities are part and parcel of God
- The extension of power by the Lord and the Lord Himself personally are one in one sense, but at the same time the mahat-tattva is different from the Lord
- The form of the Lord and the form of the conditioned soul are different because the Lord is always blissful whereas the conditioned soul is always under the threefold miseries of the material world. The Supreme Lord is sac-cid-ananda-vigraha - Bs. 5.1
- The jiva, the living entity, is always different from the Supreme Lord. The living entities (vibhinnamsa) never become one with the Lord, although Mayavadis sometimes imitate the Lord's worship of Himself
- The living being under the condition of material nature, called mahat-tattva, misidentifies himself as being different from the Lord
- The living entities are positively sanatana, but not superlatively, because the living entities are apt to fall to the atmosphere of noneternity. Therefore, the living entities are quantitatively different from the superlative sanatana, the Lord
- The living entities are the marginal energy of the supreme form. As such, they are not different from the supreme form, but at the same time they are not equal to the supreme form
- The living entity is eternal (nitya) like the Supreme Personality of Godhead, but the difference is that the Supreme Lord is the greatest, no one being equal to or greater than Him, whereas the living entity is suksma, or extremely small
- The Lord is a different identity in all circumstances, and no idea of anthropomorphism can be applied to Him. The Lord is always the Lord, and a common living being can never be equal to Him
- The Lord is the cause for everything, but there is no cause for Him. Sarvam khalv idam brahma. Mat-sthani sarva-bhutani na caham tesv avasthitah (BG 9.4). Although He is everything, His personality is different from the cosmic manifestation
- The material energy is nondifferent from the Supreme Lord, but at the same time, because that energy is acting in a different way, it is different from Him
- The ordinary living entity is prone to falling into the clutches of maya, but the Supreme Lord in His different incarnations and forms is acyuta, infallible. Therefore His body is different from the material body possessed by the conditioned soul
- The part and parcel of the Supreme, they fall down - some of them - not all. So therefore the living entities, they are different from the Supreme. They are one in quality with the Supreme, but not in quantity
- The Supreme Lord is as much an individual as other living beings, but He is different in that He is the Supreme and all other living beings are subordinate to Him
- The theory of reflection can be applied to the Supersoul who is present in each and every individual body and is known as the Paramatma, who is different from the individual living entity. BG 1972 purports
- The Vedic literature clearly states that the Lord's transcendental body is completely different from ours; thus He is sometimes described as formless. This means that He has no form like ours and that He is devoid of a form we can conceive of
- The whole scheme of Vedic wisdom is targeted to the aim of eradicating such a misconception (the living being being different from the Lord) and thus liberating the living being from the illusion of material identification
- The word sattvaya indicates that the form of the Lord is not material. It is sac-cid-ananda-vigrahah. Isvarah paramah krsnah sac-cid-ananda-vigrahah (BS 5.1). His body is different from our material bodies
- There is no difference between Lord Visnu and Lord Siva in their original positions, but still Lord Siva is different from Lord Visnu. The example is given that the milk in yogurt is not different from the original milk from which it was made
- There is nothing but the Lord, and still the Lord is different from all such manifestive activities. How it is so will be explained later on
- They (Paramatma and the living entity) are one in quality, yet they are different in so many ways, especially in regard to the six opulences the Supreme Personality of Godhead has in full
- This (although the Supreme Lord is spread everywhere, He is different from me) is the philosophy of acintya-bhedabheda-tattva
- This body is neither eternal nor blissful nor all-awareness. Therefore this body is different from God's body
- This knowledge that the energy of the Lord is simultaneously one with and different from the Lord is an answer to the mental speculators' attempt to establish the energy as the Absolute
- This verse (SB 6.16.20) analytically differentiates the living entity from the Supreme Lord
- Try to understand the difference between God and dog. A dog forgets. A dog comes to your place to eat something. You give it a slap. He goes away, again comes. He forgets that slapping. You see? That is the dog's nature. And God's nature is different
W
- We may conclude that Lord Visnu is everything, although He is also different from everything. This is the acintya-bhedabheda-tattva philosophy
- What is the difference between us and God, or Krsna? He is also living entity. Just like we see Krsna is playing on flute and He is enjoying the company of Radharani
- When he (a pure devotee) sees the forms of Sri Krsna, he does not see anything different from the Lord. If one sees otherwise, he must be considered untrained in absolute knowledge
- When one is completely in knowledge of aham brahmasmi, he thinks, "I am part of the Supreme Lord, my body is made of His material energy, and therefore I have no separate existence. Yet although God is spread everywhere, He is different from me"