Category:Wanting to Merge in God
Theme Analysis
Śrīla Prabhupāda strictly differentiates the pure path of Vaiṣṇavism from the impersonalist philosophies that seek to merge into the Absolute Truth. While fruitive workers seek heavenly elevation and mystics desire perfection, the jñānīs and empiric philosophers ultimately desire to lose their individual identities and merge into the Brahman effulgence. However, this desire for impersonal liberation (mokṣa) is actually a subtle form of material sense gratification born of frustration, and it is easily achieved even by the demoniac enemies of Kṛṣṇa. Many followers of the Patañjali yoga system and highly elevated Māyāvādī sannyāsīs make a superficial show of meditating on Lord Viṣṇu or worshiping the Deity, but their hidden motive is always to merge into the Lord's body rather than serve Him. Pure Vaiṣṇavas, on the other hand, completely reject the idea of merging because they relish the spiritual varieties of life. Instead of closing their identity, devotees maintain their eternal individuality so they can relish transcendental, reciprocal relationships with Kṛṣṇa as His servant, friend, parent, or lover.
- Subtle Sense Gratification: The desire of empiric philosophers and jñānīs to merge into the Supreme is not true liberation, but rather the ultimate and most subtle form of material sense gratification.
- The Fate of Demons: Finishing one's individuality to merge into the existence of God is not an exclusive spiritual achievement; Kṛṣṇa easily grants this impersonal destination even to the demons He kills.
- Different Paths and Destinations: While fruitive workers are elevated to the heavenly planets and impersonalists merge into the brahmajyoti or Maheśa-dhāma, pure devotees bypass these realms entirely.
- The Illusion of Mysticism: Many yogīs and Māyāvādīs may study scriptures or worship the Deity, but their devotion is false because their ultimate goal is to merge into the Lord's effulgence rather than serve Him eternally.
- The Vaiṣṇava's Supreme Desire: Pure devotees never want to lose their individual identities. They desire to remain eternally distinct from the Lord so they can participate in His pastimes and relish loving relationships with Him.
- Explore the synthesized essence of this category in this Vanipedia article: Vaiṣṇavas Never Want to Merge Into the Existence of the Supreme.
Pages in category "Wanting to Merge in God"
The following 35 pages are in this category, out of 35 total.
A
- A living entity is eternally an individual soul, & if he wants to merge into the spiritual whole, he may accomplish the realization of the eternal & knowledgeable aspects of his original nature, but the blissful portion is not realized. BG 1972 purports
- After accepting sannyasa, Caitanya Mahaprabhu wanted to reach Vrndavana. He was unlike the Mayavadi sannyasis, who desire to merge into the existence of the Absolute
- As a result of frustration, he desires more power than the ordinary living entity and thus wants to merge into the existence of the supreme enjoyer. In this way he develops a plan for greater enjoyment
I
- 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 you want to finish your individuality and merge into the existence of God, that is not very difficult job. Even the enemies of Krsna - Kamsa, Jarasandha, Dantavakra, Sisupala, and many demons - they also merged into the existence of Krsna
- 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 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
J
- Jnani wants to merge, and karmi wants higher level, higher standard of life. That is karmi's business. Karmis give in charity just to acquire pious result out of it, so that after death he can be elevated to the Svargaloka, heavenly planet
- 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
S
- 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
- Such people (who want to merge into spiritual existence) may become sannyasis, but unless they take shelter of Krsna's lotus feet, they will return to the material platform to perform philanthropic activities. In this way, one’s spiritual life is lost
T
- 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 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 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 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 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 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 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
- 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 impersonalist philosophers and mystics, however, who by a show of devotional service want ultimately to merge into the existence of the Supreme Lord
W
- 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 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