Category:One with God
"one with God"|"one with krsna"| "one with the Supreme"|"one with the Lord"|"one with the impersonal Brahman"|"one with the brahmajyoti"|" one with You"|"one with Brahman"|"one with the Absolute"|"one with Him"|"one with the spirit whole"|"one with the impersonal Brahman"|"one with the cosmic consciousness"|"one with the Supersoul"|"one with the Paramatma"|"one with the brahma effulgence"|"one with Krishna"|"one with the purusa"
Subcategories Pages in category
This category has the following 9 subcategories, out of 9 total.
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Pages in category "One with God"
The following 163 pages are in this category, out of 163 total.
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A
- A devotee can control the Supreme Controller. Why they shall become one with God? They'll be God's father, God's controller. This is bhakti-marga
- 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 Krsna conscious person is never under the false conception that he is one with God. Knowing that he would not be happy by working for himself, he engages all his energies in the service of the Supreme Lord
- Actual devotional service continues even after liberation. When the devotee goes to the spiritual planet in the kingdom of God, he is also engaged there in serving the Supreme Lord. He does not try to become one with the Supreme Lord. BG 1972 purports
- Actually, to be one with the Supreme Lord means to be one with the interest of the Lord. Becoming one with the Supreme Lord does not imply becoming as great as the Supreme Lord. It is impossible. The part is never equal to the whole
- All the demigods, as well as the goddess of fortune, engage in the service of His lotus feet. Indeed, they respect the fragrance of those lotus feet. May the Supreme Personality of Godhead be pleased with me
- All variegatedness in the spiritual planets is also one with the Lord, and the Vedic aphorism ekam evadvitiyam is fully realized in that sanatana atmosphere of spiritual variegatedness
- Although Lord Brahma is extremely powerful, he never thinks himself one with the Supreme Personality of Godhead; he always knows that he is an eternal servitor of the Lord
- Although Mayavadis may be honored at first as very learned scholars, ultimately they descend to physical activities of politics, social work, etc. Instead of becoming one with the Supreme Lord, they again become one with these material activities
- Although the living entities are qualitatively one with the superior energy of the Lord, they have the tendency to be overpowered by the inferior, material energy
- Although the Lord's original form and His impersonal expansion are one, the Lord maintains His form, qualities and abode eternally
- Although the monist philosopher is elevated to the status of being one with the effulgence of the Lord, because there is no facility for associating with the Lord and rendering service unto Him, he again falls into this material world
- Although the monist philosopher is elevated to the status of being one with the effulgence of the Lord, his service propensity is satisfied by materialistic welfare activities like humanitarianism, altruism and philanthropy
- Artificially trying to become one with the Absolute is suicidal. One cannot annihilate his natural condition
- As soon as a living entity forgets his constitutional position and endeavors to become one with the Supreme, his conditional life begins
- As stated in Bhagavad-gita (BG 15.7), mamaivamso jiva-loke jiva-bhutah sanatanah: the living entities are parts and parcels of the Supreme Lord, and thus they are qualitatively one with the Lord
- As the Lord is not affected by the modes of material nature, so a pure devotee of the Lord is also not affected by the modes of nature. That is the primary qualification for being one with the Lord
B
- Because the impersonalists cannot appreciate the spiritual happiness of association and the exchange of loving affairs with the Supreme Personality of Godhead, their ultimate goal is to become one with the Lord
- Because the Lord is the supreme cause, everything is one with Him, but when we consider varieties, we find that one thing is different from another
- Becoming one with the brahmajyoti does not represent mature knowledge. Only by surrendering unto the Lord completely and developing one's sense of spiritual service does one reach the highest perfectional stage
- Bona fide spiritual masters who look unto the Supreme Lord to cooperate with Him are actually qualitatively one with the Lord, and the forgetful ones are perverted reflections only
- Brahma satyam jagan mithya. This is all false. Now let us become Brahman, become one with Brahman." But that is also false. That idea, to become one with the Brahman, that is also false. So real reality is Krsna consciousness
- Brahma, Narada and all others are simultaneously one with the Lord and different from the Supreme Lord. We are all one with Him, just as the gold ornaments are one in quality with the stock gold, but the individual gold ornament is never equal in quantity
- 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
E
- Even the greatest of the empiric philosophers speculating on becoming one with the Supreme Lord cannot become a paramahamsa because the malicious mind is there
- Even though the energies and the energetic are identical, the living entity, individual soul, being prone to be influenced by the external energy, considers the Supreme Personality of Godhead to be one with himself
F
- For a crooked, sinful person there is no scope for sayujya-mukti, or becoming one with the effulgence of Krsna
- From another point of view, it is understood that the jiva living entity is qualitatively one with the Lord, and thus his knowledge in the pure state of life cannot be covered by nescience, especially in the presence of the Supreme Lord
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- He (the conditioned soul) must give up the foolish idea of becoming one with the Lord and the desire to have some wonderful powers just to get the ephemeral adoration of the world
- He (the self-realized person) thus (by the sthira-buddhi) knows his constitutional position perfectly well, without falsely trying to become one with the Supreme in all respects. This is called Brahman realization, or self-realization. BG 1972 purports
- He (who got liberation by surrendering to God) does not become 1 with the brahmajyoti but rather enters into the planet of the Supreme Lord. It is clearly mentioned here (in BG 9.28): mam upaisyasi, "he comes to Me," back home, back to Godhead. BG 1972 p
I
- If I am the proprietor of New York State, I am still not New York State. In every step there is duality. No one can say we are completely one with God
- If one accepts the Personality of Godhead, the philosophy that maintains that God and the living entity are one cannot be established. Therefore Sankaracarya argued against and refuted all kinds of revealed scriptures
- If one follows the instructions of Mayavadi philosophers and believes that the Supreme Personality of Godhead and the individual soul are one, his understanding of real philosophy is forever doomed
- In a diseased condition only, the foolish being claims to be one with the Lord and thus becomes misled by the illusory energy
- In his Bhakti-sandarbha (213), it is clearly explained that a pure devotee’s observation of the spiritual master and Siva as being one with the Personality of God exists in terms of their being very dear to Him, not identical with Him in all respects
- In that (brahma-bhuta) stage of existence, the idea of becoming one with the Supreme Brahman and annihilating one's individuality becomes hellish. BG 1972 purports
- In the spiritual world there are no higher, middle or lower classes. This is confirmed in the Isopanisad: "One who always sees all living entities as spiritual sparks, in quality one with the Lord, becomes a true knower of things"
- In this verse (SB 3.29.33) the word sama-darsanat means that he no longer has any separate interest; the devotee's interest and the Supreme Personality of Godhead's interest are one
- In trying to get out of the entanglement of material life, there are many who want to be one with the Supreme. Even in their transcendental activities, this lower-grade mentality of tamisra continues
- It is astonishing to see how a person who is being kicked by the laws of the Lord's illusory energy at every step can falsely think of becoming one with the Lord. Such thinking is the last snare of the illusory energy
- It is better to be God's father, God's controller. This is bhakti-marga, the path of devotional service. A devotee does not want to be equal to God or one with God. He simply wants to render service
- It is clearly stated here (in SB 3.29.13) that a pure devotee does not desire ekatva, oneness with the Supreme Lord, as desired by the impersonalists, the mental speculators and the meditators
- It is easy to find so-called mahatmas (great souls) with long beards and mustaches who tell everyone that they are one with God and that when they die they will wake up and become God, but these are not really mahatmas
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- 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
- Monist philosophers like Sankaracarya and his followers want to establish that God and the living entity are one, and instead of worshiping the Supreme Personality of Godhead they present themselves as God. They want to be worshiped as God by others
O
- One must know that he is finite and that the Lord is infinite. Thus it is not possible to actually become one with the Lord even if one aspires for this
- One who always sees all living entities as spiritual sparks, in quality one with the Lord, becomes a true knower of things. What, then, can be illusion or anxiety for him?
- Oneness means that I agree with God
- Oneness with the Lord therefore consists of dovetailing one's desires with the desires of the Supreme Lord. That makes for the perfection of all desires
- Only a devotee can understand that to become one with God is not a sublime idea. In Vrndavana the devotees want to become the father or mother of God - to control God with love. This fact the Mayavadis, or Advaitavadis, cannot understand
- Out of the above three (worshiper of himself as one with God, worshiper of concocted form of God, & worshiper of visvarupa of God), the lowest, those who worship themselves as the SG, thinking themselves to be monists, are most predominant. BG 1972 pur
- Out of the five kinds of salvation, advandva is the most abominable for a devotee. A pure devotee denounces such oneness with the Lord as worse than going to hell
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- 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 spiritual world is a manifestation of the Lord's internal energy, the living beings within that internal potency are qualitatively one with the Lord without contamination from the external potency
- So bhakti is not very ordinary thing. It begins after one is liberated. The Mayavadi says that "By bhakti one can become one with God." No. That is not bhakti. That is Mayavada. That is mistake
- Some people who are inclined to hear about the soul may be attending lectures, in good association, but sometimes, owing to ignorance, they are misguided by acceptance of the Supersoul & the atomic soul as one without distinction of magnitude. BG 1972 p
- Sometimes it is found that a neophyte is taking part in chanting and dancing very enthusiastically, but within himself he is under the impression that he has become one with the supreme whole
- Sometimes Mayavadi philosophers, due to a poor fund of knowledge, define the word sama-darsanat to mean that a devotee should see himself as one with the Supreme Personality of Godhead. This is foolishness
- 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 (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
- Such men (in the mode of passion) accept the standard ways of mundane altruism, but their plans are made on the basis of false ego. This false ego extends to the limit of becoming one with the Lord
- Such people (who worship themselves as one with the Supreme Lord) think themselves to be the Supreme Lord, and in this mentality they worship themselves. BG 1972 purports
- Svarupa-damodara Gosvami says that anyone who is eager to understand the Mayavada philosophy must be considered insane. This especially applies to a Vaisnava who reads the Sariraka-bhasya and considers himself to be one with God
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- The Advaitan wrongly thinks that he is absolutely one with God, that he himself is God. That is wrong. How can you become God? God is sad-aisvarya-purnam, full in six opulences - all power, all wealth, all beauty, all fame, all knowledge, & renunciation
- The BG confirms that the individual soul existed in the past, is existing in the present & will continue to exist as an individual in the future. Artificially trying to become one with the Absolute is suicidal. One cannot annihilate his natural condition
- The conception of oneness with the Supreme Personality of Godhead is inferior to that of eternal service to the Lord because Lord Krsna is more affectionate to devotees than to His personal self
- The conclusion is that an advanced devotee dovetails himself in the transcendental qualities of the Lord, and in that sense he becomes qualitatively one with the Supreme Personality of Godhead
- The cosmic manifestation is the gross material body of the Supreme Personality of Godhead, who enjoys the taste of the material mellows by expanding His parts and parcels, the living entities, who are qualitatively one with Him
- The crying child of the Lord is given over to the reflection, the material world, to lord it over as karmi and to give this up in frustration to become one with the Lord. Both these stages are dreaming illusions only
- The diversity of the Vaikunthaloka is one with the Lord, just as the diversity of soldiers is one with and the same as the king
- The energy and the energetic Personality of Godhead are not different, and although such energy is one with God, He is never overpowered by it. Although the living entities are also parts and parcels of the Lord, they are overcome by the material energy
- The entire process of devotional service is to purify oneself of this contamination of material nature and put oneself on the spiritual platform, where he is qualitatively one with the Supreme Personality of Godhead
- 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 impersonalist comes to the conclusion that he and the Supreme Spirit are one, whereas devotees, or personalists, realize the Absolute Truth
- The impersonalist is desirous of becoming one with the Supreme, or in other words, he wants to become the Supreme. This is a myth only. The mystic yogis become encumbered by various mystic powers and so have neither peace nor satisfaction
- The impersonalist, they think, we are cent percent one with the Lord or the Supreme Absolute Truth, but that is not a fact. If one is cent percent one with the Supreme Lord, then how he has come under the control of maya? This question, they cannot answer
- 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 jnanis are also engaged in sense gratification, for they are simply interested in becoming one with the Supreme. Thus the aim of all these activities is sense gratification to a higher or a lower degree
- 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 living being is a spiritual spark, as spiritual as the Lord Himself. The only difference is that the Lord is great and the living being is small. Qualitatively they are one, but quantitatively they are different
- The living beings are also manifestations of His marginal energy, qualitatively one with the Lord, and there are innumerable living beings both within and without the external and internal energies of the Lord
- The living beings are not all in all. They are undoubtedly parts of the Supreme Lord and are qualitatively one with Him, yet they are subject to His control. Thus they are never equal to the Lord or one with Him
- The living beings are parts and parcels of the Lord. They are therefore one with the Lord. In the Bhagavad-gita the living beings in all varieties of bodies have been claimed by the Lord as His sons
- The living entities are qualitatively one with God, or in other words, living entities and God are one in quality, but by quantity, God is great
- The living entities are subjected by those qualities, although originally the living entities are qualitatively one with the Lord
- The living entities, although always qualitatively one with the Supreme Lord, are in a relative position
- The living entity is always a minute part. Therefore his oneness with the Lord is that he is interested in the one interest of the Lord. The Lord wants every living entity to always think about Him, to be His devotee and always worship Him
- The living entity is part and parcel of the Supreme Lord, and if he performs the duties of the part and parcel, without proudly thinking he is one in all respects with the Supreme Lord, he attains real perfection and becomes peaceful
- The living entity, being eternally a part-and-parcel servitor of the Supreme Lord, can never, by constitution, be an equal enjoyer with the Lord. When he forgets this, however, and tries to be one with Him, his condition is called tamisra
- The living entity, being the fragmental part and parcel of the Supreme Lord, is qualitatively one, just as the parts and parcels of gold are also gold. BG 1972 purports
- The Lord is situated in everyone's heart as Sankarsana, and when a demon thinks himself one with the Supreme Lord, the Lord keeps him in that darkness
- The Lord says, "They do not aspire after the five liberated stages, which are 1) to be one with Me, 2) to achieve residence on My planet, 3) to have My opulences, 4) to possess bodily features similar to Mine and 5) to gain personal association with Me"
- The material energy is a manifestation of His external potency, and since the potency is identical with the potent, it appears that the Lord and individual soul are one; but actually the individual soul is under the influence of material energy
- The material world is not a fit place for living entities because they are spiritually one with the Lord and in the material world the living entities become conditioned by the laws of the material world
- The matter is qualitatively one, and the spiritual soul is qualitatively one with the Supreme
- The Mayavada conclusion is that the living entity and the Supersoul are one; there is no difference
- The Mayavadi monist must accept a certain type of body, being forced by the laws of nature; therefore, his claim to being one with Krsna, or God, is only theoretical
- The Mayavadi monists undergo a severe process of austerity and penance to acquire knowledge of becoming one with the Lord, but ultimately they become dependent on some rich follower who supplies them with requisite paraphernalia
- The Mayavadi philosophers aspire to become one with the Supreme Lord, but a devotee surpasses that position
- The Mayavadi philosophers, accepting the influence of maya on the living entity, want to become one with the Paramatma
- The Mayavadis' renouncement with an ambition of becoming one with the Supreme is called false renunciation. They renounce the world for a greater sense gratification
- The most lamentable falldown of the impersonalist is due to his false and unreasonable claim of being one with the Supreme
- The predominated living entities are part and parcel of God, in quality they are one with God
- The revealed scripture of the Muslims is the Koran. There is one Muslim sampradaya known as the Sufis. The Sufis accept impersonalism, believing in the oneness of the living entity with the Absolute Truth. Their supreme slogan is “analahak.”
- The self-realized soul never thinks that he and the Supreme Personality of Godhead are one in every respect. Although he and the Supreme Personality of Godhead are one in quality, the living entity is prone to forget his spiritual identity
- The spark is also fire, but if it falls from the original flame, it will go out. One should not think that because he is qualitatively one with God, he is God. the supreme controller
- The spirit soul is one, the Supreme Personality of Godhead. He is manifested in svamsa and vibhinna-msa expansions. The jivas are vibhinnamsa expansions. The different incarnations of the Supreme Personality of Godhead are svamsa expansions
- The Supersoul, or Paramatma, however, being present everywhere & within everyone, is also conscious of everyone's existence. The theory that the soul & the Supersoul are one is not acceptable because it is not confirmed by authoritative Vedic literature
- The Supersoul, the Supreme Personality of Godhead, is one, but He appears to individually oversee each individual soul. This does not mean that the individual soul and the Supersoul are one
- The Supreme Lord is always the Supreme, and as we have tried to establish many times in these purports, no living being, even up to the standard of Brahma, can claim to be one with the Lord
- The Supreme Personality of Godhead, Vasudeva, is one with the Supreme Brahman, the Supreme Absolute Truth. Everything is in Him in the beginning, and at the end all manifestations enter into Him
- The word 'mukti' refers to five kinds of liberation. But its direct meaning usually conveys the idea of becoming one with the Lord
- There are five kinds of liberation, namely to become one with the Lord, to live with the Supreme Lord on the same planet, to have the same features as the Lord, to enjoy the same opulences as the Lord, and to live as a companion of the Lord
- There are five stages of liberation, 1) to become one with the Lord, 2) to live on the same planet as the Lord, 3) to obtain the same bodily features as the Lord, 4) to have the same opulences as the Lord and 5) to have constant association with the Lord
- There are others who are still lower (than the mahatmas), and these are divided into three: 1) He who worships himself as one with the Supreme Lord. BG 1972 purports
- 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
- They mistake the Lord and His pastimes in the material world to be one with the conditioned souls and their activities. The Lord condemns such less intelligent persons in the Bhagavad-gita
- This (transcendental loving) service must be without adulteration, that is to say, we must love God without expecting material remuneration. Loving God to become one with Him is also a form of adulteration
- This concept (become one with God) is simply an extension of the material idea. In the material world, everyone is trying to be the topmost head-man amongst all his fellow men or neighbors
- This conditional life is due to our rebellious condition towards God. As soon as we agree surrender and be one with Him by transcendental loving service, the whole thing becomes adjusted
- This malicious nature in the conditioned soul continues even up to the stage when a person wants to be one with the Lord
- This simultaneously one and different position of the devotee (the devotee becomes one with God in transcendental interest remaining eternally a transcendental servitor) makes him eternally purified, and thus his life becomes a complete success
- This tattva of Lord Caitanya's is shared by all four sampradayas of the Vaisnava school (all accepting eternal servitude to the Lord even after salvation), and there is no authorized Vaisnava acarya who may think of the Lord and himself as one
- Those who are in oneness with the Supreme Personality of Godhead, are called infallible. Oneness does not mean that they have no individuality, but that there is no disunity. They are all agreeable to the purpose of the creation. BG 1972 purports
- Those who belong to the Mayavadi or impersonalist school consider themselves to be one with God, or liberated, but according to Caitanya Mahaprabhu Himself and Srimad-Bhagavatam, they are not actually liberated
- Those who identify themselves as aham brahmasmi ("I am the Supreme Brahman, one with the Absolute Truth") also ultimately desire to attain perfect liberation in the Vaikuntha planets or Goloka Vrndavana
- Thoughts of becoming one with the Lord, or being merged in the brahma-jyotir, can also be exhibitions of kama spirit if they are desires for one's own satisfaction to be free from the material miseries
- To become a religious person, to become economically very well-to-do, or to become a salvationist, desiring to merge into the existence, to become one with God, these things are not, I mean to say, very satisfactory to the Supreme Personality of Godhead
- To become one with Krsna, means that we agree to His proposals. It is very simple to understand. Just like in the family: the head of the family, and there are many members, sons and daughters or servants, wife, children, so many
- To claim to be one with the cosmic consciousness of the Lord is the last trap set by the illusory energy, or daivi maya
- To get out of this illusory conception of factual life, the individual soul has to depend on the Supersoul to be recognized as one with Him. In that sense also the Supersoul is the supreme shelter. And there is no doubt about it
- To the impersonalist, achieving the brahma-bhuta stage, becoming one with the Absolute, is the last word. But for the personalist, or pure devotee, one has to go still further to become engaged in pure devotional service. BG 1972 purports
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- We are not master; still, we are trying to become master. The Mayavada philosophy, they also undergo severe type of austerities, penances, but what is the idea? The idea is that "I shall become one with God." Same mistake
- We are one with God, since we have God's qualities in minute degree. But God is the master, and we are always subordinate. Eko bahunam yo vidadhati kaman: we are protected, we are maintained, we are predominated. That is our position
- We are thinking that God is different from me, but when the illusion is over, then I and God become one. This is Mayavadi theory, monism. But actually this is not clear knowledge
- We do not know how people can be captivated by the bogus yoga system in which it is stated that simply by meditating fifteen minutes daily one can attain the perfection of becoming one with God
- What can the tiny ordinary man, falsely claiming to be one with the cosmic consciousness, know about his past, present and future
- What is that adulteration? "Now I love God for some material benefit." That is adulteration. "I love God to become one with Him." That is adulteration. This adulteration in devotional service will not help you
- When a demon thinks himself one with the Supreme Lord, the Lord keeps him in that darkness. Although such a demoniac living entity is only an insignificant part of the Supreme Lord, he forgets his true position and thinks he is the Supreme Lord
- When one thinks himself one with the Supreme Personality of Godhead, there is no question of serving Him. When there is service, there must be a master. Three things must be present for there to be service: the master, the servant and the service
- When Sisupala was killed by the Sudarsana cakra of Krsna as an enemy, his constant remembrance of Krsna dissolved the reactions of his vices, and he attained salvation by becoming one with the body of the Lord
- 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
- While these aspirations for material enjoyment or spiritual oneness with the Supreme remain, no one can relish the actual transcendental taste of devotional service
- 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