God Is Absolute
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Subcategories
This category has the following 4 subcategories, out of 4 total.
G
Pages in category "God Is Absolute"
The following 96 pages are in this category, out of 96 total.
A
- According to the Vedanta-sutra (janmady asya yatah (SB 1.1.1)), since creation, maintenance and annihilation exist in the Supreme Absolute, whatever we find within this material world is already in the spiritual world
- Adharma, irreligiosity, is described as the back side of God, and religiosity is described as the front side of God. So there is no difference between front side and back side - absolute. God is absolute any way
- All of His (God's) forms, names, pastimes, attributes, associates and energies are identical with Him because the Lord is the absolute Transcendence
- All the services rendered to the Absolute are in themselves absolute, with none of the quantitative or qualitative differences found on the material platform
- Although it is apparently inconceivable, it is quite possible for the Absolute to reconcile all opposing element
- Any action or reaction of a part of a body becomes a cognizable fact to the embodied whole. Similarly, if the creation abides in the body of the Absolute Truth, then nothing is unknown to the Absolute, directly or indirectly
- Any religion that does not accept the Supreme Lord as the absolute father is called kaitava-dharma, or a cheating religion. Such religious systems are rejected in Srimad-Bhagavatam (SB 1.1.2): dharmah projjhita-kaitavo ‘tra
- Anyone who, disregarding the pure Ganges, wishes to be purified instead by the filthy water flowing in a drain, cannot be successful. Similarly, one can successfully attain pure knowledge of the Absolute only by hearing from the pure Absolute Himself
- As it is said, "Man proposes and God disposes." But when the Supreme Personality of Godhead proposes, that desire is under no one else's control. He is absolute
- As the Supersoul within the heart, He inspires all the activities of a transcendentally situated devotee. Those who possess true knowledge of the Absolute can render service to Lord Krsna in the mood of a servitor, a friend, and so on
B
- Being absolute in all circumstances, Lord Jagannatha’s person, form, picture and kirtana are all identical
- Being favored by Lord Visnu and being punished by Lord Visnu are one and the same because all the activities of Visnu are absolute
- Bhagavan, or the Supreme Personality of Godhead, is the last word in the Absolute. There is nothing more than that.The Lord says, mattah parataram nanyat kincit asti dhananjaya. BG 1972 purports
- By our material calculation we see a difference between the name and the substance, but in the spiritual world the Absolute is always absolute: the name, form, qualities and pastimes of the Absolute are all as good as the Absolute Himself
C
G
H
- He (God), being absolute, is nondifferent from the science of God, Srimad-Bhagavatam. Brahmaji received this science of Godhead from the Lord directly, and he handed over the same to Narada, who in his turn ordered Srila Vyasadeva to expand it
- He (Lord Caitanya) taught that the holy name of the Lord is the sound incarnation of the Lord and that since the Lord is the absolute whole, there is no difference between His holy name and His transcendental form - CC Preface
- He (Sukadeva Gosvami) was already liberated in the impersonal concept of the Absolute, but after hearing the Bhagavatam from his father, he became attracted by the pastimes of Krsna, and he became a preacher of the Bhagavatam
- Hearing and chanting of the qualities or form or name of the Supreme, of the Absolute, means our association with God. Association. Direct association, in transcendental quality
- His (Brahma's) acceptance of the sound was due to his pure vision of the absolute nature of the Lord. And due to his correct vision, he made no distinction between the Lord and the Lord's instruction
I
- I am so much fallen, how I can associate with Krsna? So that is isa-sangat. Isa is absolute. Everything has emanated from Isa, God. So in that way everything is Isa. There is nothing but Isa, but we haven't got the eyes to see
- I worship Govinda, the primeval Lord, who is endowed with great power. The glowing effulgence of His transcendental form is the impersonal Brahman, which is absolute, complete and unlimited - BS 5.40
- If the Absolute Truth can possibly be covered by ignorance, how can it be said to be Absolute?
- If you constantly remember the Supreme Lord, so you become automatically purified, internally and externally. Because the Lord is absolute, so if we chant the Lord's holy name, the name is also Lord. He has no difference between His name and Himself
- Impersonalists will see havoc in this red-hot sentiment of God because they want to see negation in perfection. Because God is absolute, the impersonalists imagine that in Absolute anger, which resembles mundane sentiments, must be conspicuous by absence
- In His (God's) own abode everything is eternal and absolute. The world is not conducted by the energies or powerful agents by themselves, but by the potent all-powerful with all energies
- In the absence of the Lord the devotee associates with Him by remembering His separation, and because the Lord is absolute, the devotee's feeling of separation is transcendentally more relishable than direct contact
- In the absolute status there is no difference between one thing to another. That is the absolute status. So the Lord being absolute, there is no difference between His name and Himself
- In the absolute world a name and its owner, the fame and the famous, are identical, and similarly the qualities, pastimes and everything else pertaining to the Absolute are also absolute
- In the Brahma-samhita it is stated that the Lord is one Absolute, but He has ananta, or innumerable, forms. Advaitam acyutam anadim ananta-rupam
- In the realm of the Absolute, one plus one equals one, and one minus one equals one. Therefore one should not conceive of a fragment of the Supreme Lord in the material sense
- 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
- It is not that one who meditates on the form within the mind sees differently from one who worships the form in the temple. The Supreme Personality of Godhead is absolute, and there is therefore no difference between the two
O
- One cannot remain in the quality of Brahman, the Absolute, until one's mind is fixed on the lotus feet of the Lord. Sa vai manah krsna-padaravindayoh. BG 1972 purports
- One has to study very carefully. Because God is absolute, there is no difference between His activities killing the demon and giving protection to a devotee. He is giving protection to the demon also, by killing him. But one cannot understand
- Out of the five subjects, the Supreme Lord, the living entity, nature, and time and space are eternal, but the living entity, nature and time are under the direction of the Supreme Lord, who is absolute and completely independent of any other control
P
- Persons who are unable to pin their faith on the personal feature of the Absolute are given a chance to associate with His virat-rupa, or the cosmic impersonal feature of the Lord
- Practically he (Sukadeva Gosvami) was thrown from the impersonal conception of the Absolute, thinking within himself that he had simply wasted so much time in devoting himself to the impersonal feature of the Supreme
S
- Since He (the Lord) is the total existence, all things are properly adjusted in the Absolute
- Since He is absolute, He can appear Himself in the picture of His glorification, the two things being identical
- Since Lord Narayana is absolute, His transcendental qualities are described as one. Thus His punishments and His offerings of favor are both of the same value
- Since the Lord is absolute, deep meditation upon Him is as good as yogic trance. The Lord is nondifferent from His name, form, quality, pastimes, entourage and specific actions
- Since the Lord is absolute, everything done by Him is good for everyone. But when He descends on earth, He acts for the protection of the devotees and for the annihilation of the impious nondevotees
- Since the Lord is absolute, His acts of violence and nonviolence are both on the absolute platform. There is no difference in such acts of the Lord
- Since the Lord is absolute, the services are also absolute; even though the hand is working one way and the leg is working in another way, since the purpose is the Supreme Personality of Godhead, they are all one
- Since the Lord is absolute, there is no difference between His activities of killing the miscreants and favoring the devotees
- Since the Lord is absolute, there is no difference in the transcendental nature of each and every dealing of the Lord
- Since the Personality of Godhead is in the absolute position, there is no difference between His pastimes and His personality
- Since the Supreme Godhead is absolute, His holy name and His sound vibration omkara are as good as He Himself
- Since the Supreme Lord is absolute, the form within the heart of a devotee, the form in the temple and the original form in Vaikuntha, Vrndavana-dhama, are all the same; they are nondifferent from one another
- Since the Supreme Personality of Godhead is absolute, He reserves the right of not being exposed to the mundaners. He can be known by one absolute process, and the relative process of sense perception cannot reach Him ever
- Since the Supreme Personality of Godhead is absolute, His qualities are nondifferent from Him. His form, name, qualities and everything else pertaining to Him are as spiritual as He is
- Some say that the Absolute has no form (nirakara), and others say that the Absolute has a form (sakara). Therefore the word form is the common factor, although some accept it (asti or astika) whereas others try to negate it (nasti or nastika)
- Someone may call himself independent, but he is still dependent on someone higher. The Personality of Godhead, however, is absolute; there is no one higher than or equal to Him
- Someone might argue that the Absolute would be affected by duality if He were both all-cognizance (Brahman) and the Personality of Godhead with six opulences in full (Bhagavan)
- Srimad-Bhagavatam begins with the surrender of the devotee unto the Absolute Person. The devotee is fully aware that he is one with the Absolute and at the same time in the eternal position of servant to the Absolute
- Such activities (independence of purusa-avatara) of the Lord are also transcendental & therefore they are also lila of the absolute Lord. Such pastimes of the Lord are very conducive to the hearers for self-realization in the field of devotional service
T
- The aphorism svarupa-dvayam iksyate declares that in spite of appearances, there is no chance of duality in the Absolute, for He is but one in diverse manifestations
- The Buddhist philosophers clearly deny both the soul and God, and although the Sankarites do not openly deny God, they say that the Absolute is nirakara, or formless
- The demon's attempt to measure the Supreme Personality of Godhead is significant. The demon wanted to embrace Him with his arms, thinking that with his limited arms he could capture the Absolute by material power
- The Ganges water is pure because of its emanating from the toe of the Lord, and there is no difference between the water emanating from the toe and that from the tips of the hair on the shoulder of Lord Boar. They are both absolute and transcendental
- The Lord and the devotee, they are on the same status. Every one of them. Lord, His name, His form, His quality, His associates, His paraphernalia. Everything, they are absolute
- The Lord being absolute, there is no difference between Him and His service. A pure devotee's heart is always filled with ideas about executing God's service, which is bestowed upon the pure devotee through the transparent medium of the spiritual master
- The Lord is absolute in all respects, and thus there is no difference between Him and the subject matter heard about Him. Therefore, hearing about Him means immediate contact with Him by the process of vibration of the transcendental sound
- The Lord is absolute; there is no difference between His words, His perspiration or His pastimes
- The Lord is all spirit, and His name, fame, glories, qualities, pastimes, etc., are all nondifferent from Him because He is absolute. As such, the planets in the kingdom of God are also nondifferent from Him
- The Lord is so kind, however, that even though they are His enemies, they are still allowed to enter into the spiritual kingdom and remain in the impersonal brahma-jyoti, the undifferentiated light of the absolute
- The Lord is the supreme controller of the material elements, and being endless and beginningless, He exists in all times - past, present, and future. And because He is absolute, He has nothing to do with vice and virtue
- The Lord says mohitam nabhijanati mam ebhyah param avyayam: (BG 7.13) bewildered by such modes of material nature, they (scientists) cannot understand that beyond these manifestations is a Supreme Person who is the absolute controller of everything
- The Lord says that Brahma may take the answers as He explains them. This means that transcendental knowledge of the absolute Supreme Being can be known if it is made known by the Lord Himself
- The Lord's names are considered in exactly the same way; since the Lord is absolute, His name, His form, His pastimes, His paraphernalia and His quality all have the same potency
- The Lord, as Supersoul, pervades all things, just as fire permeates wood, and so He appears to be of many varieties, though He is the absolute one without a second
- The successful living beings who are eligible to enter into the realm of the Absolute are called the jnanis, the yogis and the bhaktas
- The Supreme Personality of Godhead cannot abide by anyone's dictation. Whatever He does is absolute
- 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
- There is no difference between the Vedas and Narayana. Because Narayana or God is absolute, He personally and His word, it is the same thing. And in the material experience also we see that the government and the government law is the same thing
- These terms (jiva, mind and ego) identify these Deities (Sankarsana, Pradyumna and Aniruddha), just as the terms ‘sky’ and ‘light’ sometimes identify the Absolute Brahman
- This offenseless chanting indicates that one has fully understood the transcendental nature of the holy name and has thus surrendered unto the Lord. Transcendentally the holy name of the Lord and the Lord Himself are identical, being absolute
- Thus the Vedic statements describe that the Absolute has no legs, no hands, no eyes, no ears and no mind, and yet He can act through His potencies and fulfill the needs of all living entities
- To a person who is always absorbed in the thought of snakes, a rope always appears to be a snake, & similarly to a person bewildered by material qualities & devoid of knowledge of the Absolute, the SPG appears according to diverse bewildered conclusions
- Transcendence is not at all static, but full of dynamic variegatedness. He (God) is distinct from the material nature, which is complicated by the three modes of material nature. He is parama, or the chief. Therefore He is absolute
U
- Understanding that the Absolute displays varied pastimes by the influence of His energies at once removes the apparent incongruity of His inconceivably opposite energies
- Understanding the inconceivability of the Absolute is the only solution to the question of duality. This is because duality arises from the inconceivable energy of the Absolute
W
- What you call evil, that quality is also there in God. But God, being absolute, there is no evil; everything is good. God is good
- Whenever the Lord descends and acts in this material world, He does so in His spiritual position. Although His activities materially appear different, spiritually they are absolute and nondifferent
- Without being one with the Supreme, the Absolute, one cannot render service unto Him. In the absolute conception, there is no difference between the served and the servitor; yet the distinction is there, in a higher spiritual sense. BG 1972 purports