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Everything merges

Srimad-Bhagavatam

SB Preface and Introduction

There is God, or the Almighty One, from whom everything emanates, by whom everything is maintained and in whom everything is merged to rest.
SB Preface:

Śrīmad-Bhāgavatam should be introduced also in the schools and colleges, for it is recommended by the great student-devotee Prahlāda Mahārāja in order to change the demoniac face of society.

kaumāra ācaret prājño
dharmān bhāgavatān iha
durlabhaṁ mānuṣaṁ janma
tad apy adhruvam arthadam
(SB 7.6.1)

Disparity in human society is due to lack of principles in a godless civilization. There is God, or the Almighty One, from whom everything emanates, by whom everything is maintained and in whom everything is merged to rest. Material science has tried to find the ultimate source of creation very insufficiently, but it is a fact that there is one ultimate source of everything that be. This ultimate source is explained rationally and authoritatively in the beautiful Bhāgavatam, or Śrīmad-Bhāgavatam.

Śrīmad-Bhāgavatam is the transcendental science not only for knowing the ultimate source of everything but also for knowing our relation with Him and our duty toward perfection of the human society on the basis of this perfect knowledge. It is powerful reading matter in the Sanskrit language, and it is now rendered into English elaborately so that simply by a careful reading one will know God perfectly well, so much so that the reader will be sufficiently educated to defend himself from the onslaught of atheists. Over and above this, the reader will be able to convert others to accepting God as a concrete principle.

The Vedas inform us that from Him (Brahman) everything emanates, and on Him everything rests. And after annihilation, everything merges in Him only.
SB Introduction:

"The impersonal description of the Absolute Truth in the Vedas is given to nullify the mundane conception of the absolute whole. Personal features of the Lord are completely different from all kinds of mundane features. The living entities are all individual persons, and they are all parts and parcels of the supreme whole. If the parts and parcels are individual persons, the source of their emanation must not be impersonal. He is the Supreme Person amongst all the relative persons.

"The Vedas inform us that from Him (Brahman) everything emanates, and on Him everything rests. And after annihilation, everything merges in Him only. Therefore, He is the ultimate dative, causative and accommodating cause of all causes. And these causes cannot be attributed to an impersonal object.

"The Vedas inform us that He alone became many, and when He so desires He glances over material nature. Before He glanced over material nature there was no material cosmic creation. Therefore, His glance is not material. Material mind or senses were unborn when the Lord glanced over material nature. Thus evidence in the Vedas proves that beyond a doubt the Lord has transcendental eyes and a transcendental mind. They are not material. His impersonality therefore is a negation of His materiality, but not a denial of His transcendental personality.

SB Canto 2

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. Therefore, nothing is independent of Him.
SB 2.2.18, Purport:

So the Vaikuṇṭha planets are factually the supreme residential places called the paraṁ padam. The impersonal brahmajyoti is also called the paraṁ padam due to its being the rays of the Vaikuṇṭha planets, as the sun rays are the rays of the sun. In the Bhagavad-gītā (14.27) it is clearly said that 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. Therefore, nothing is independent of Him. A pure devotee of the Lord no longer wastes valuable time in discriminating the Brahman from non-Brahman because he knows perfectly well that the Lord Parabrahman, by His Brahman energy, is interwoven in everything, and thus everything is looked upon by a devotee as the property of the Lord. The devotee tries to engage everything in His service and does not create perplexities by falsely lording it over the creation of the Lord. He is so faithful that he engages himself, as well as everything else, in the transcendental loving service of the Lord. In everything, the devotee sees the Lord, and he sees everything in the Lord. The specific disturbance created by a durātmā, or crooked soul, is due to his maintaining that the transcendental form of the Lord is something material.

SB Canto 3

The Personality of Godhead, the master of all living entities, existed prior to the creation as one without a second. It is by His will only that creation is made possible and again everything merges in Him.
SB 3.5.23, Translation and Purport:

The Personality of Godhead, the master of all living entities, existed prior to the creation as one without a second. It is by His will only that creation is made possible and again everything merges in Him. This Supreme Self is symptomized by different names.

The great sage here begins to explain the purpose of the four original verses of the Śrīmad-Bhāgavatam. Although they have no access to the Śrīmad-Bhāgavatam, the followers of the Māyāvāda (impersonalist) school sometimes screw out an imaginary explanation of the original four verses, but we must accept the actual explanation given herein by Maitreya Muni because he, along with Uddhava, personally heard it directly from the Lord. The first line of the original four verses runs, aham evāsam evāgre. The word aham is misinterpreted by the Māyāvāda school into meanings which no one but the interpreter can understand. Here aham is explained as the Supreme Personality of Godhead, not the individual living entities. Before the creation, there was only the Personality of Godhead; there were no puruṣa incarnations and certainly no living entities, nor was there the material energy, by which the manifested creation is effected. The puruṣa incarnations and all the different energies of the Supreme Lord were merged in Him only.

SB Canto 7

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-gītā.
SB 7.15.57, Translation and Purport:

He who exists internally and externally, at the beginning and end of everything and of all living beings, as that which is enjoyable and as the enjoyer of everything, superior and inferior, is the Supreme Truth. He always exists as knowledge and the object of knowledge, as expression and the object of understanding, as darkness and as light. Thus He, the Supreme Lord, is everything.

Here the Vedic aphorism sarvaṁ khalv idaṁ brahma is explained. It is also explained in the catuḥ-ślokī Bhāgavatam (SB 2.9.33/34/35/36). Aham evāsam evāgre. 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-gītā (prakṛtiṁ yānti māmikām). Thus the Supreme Lord is actually everything. In the conditioned state, we are bewildered in our understanding, but in the perfect stage of liberation we can understand that Kṛṣṇa is the cause of everything.

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam

"Kṛṣṇa, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes." (Bs. 5.1) This is the perfection of knowledge.

Sri Caitanya-caritamrta

CC Adi-lila

The Transcendence, the summum bonum, from whom everything emanates, upon whom everything rests, and in whom everything merges after annihilation. He is the source and support of all.
CC Adi 2.91-92, Purport:

(9) Mukti: liberation of the conditioned souls encaged by the gross and subtle coverings of body and mind. When freed from all material affection, the soul, giving up the gross and subtle material bodies, can attain the spiritual sky in his original spiritual body and engage in transcendental loving service to the Lord in Vaikuṇṭhaloka or Kṛṣṇaloka. When the soul is situated in his original constitutional position of existence, he is said to be liberated. It is possible to engage in transcendental loving service to the Lord and become jīvan-mukta, a liberated soul, even while in the material body.

(10) Āśraya: the Transcendence, the summum bonum, from whom everything emanates, upon whom everything rests, and in whom everything merges after annihilation. He is the source and support of all. The āśraya is also called the Supreme Brahman, as in the Vedānta-sūtra (athāto brahma jijñāsā, janmādy asya yataḥ (SB 1.1.1)). Śrīmad-Bhāgavatam especially describes this Supreme Brahman as the āśraya. Śrī Kṛṣṇa is this āśraya, and therefore the greatest necessity of life is to study the science of Kṛṣṇa.

Śrīmad-Bhāgavatam accepts Śrī Kṛṣṇa as the shelter of all manifestations because Lord Kṛṣṇa, the Supreme Personality of Godhead, is the ultimate source of everything, the supreme goal of all.

CC Madhya-lila

"The entire universal creation is contained in the gigantic form of the Supreme Personality of Godhead. Everything emanates from Him, everything rests in His energy, and after annihilation everything merges into His person."
CC Madhya 6.144, Purport:

The creation subsists by the energy of the Supreme Brahman and, after annihilation, merges into the Supreme Brahman. From this we can understand that the Absolute Truth can be categorized in three cases—ablative, instrumental and locative. According to these three cases, the Absolute Truth is positively personified. In this connection, Śrīla Bhaktisiddhānta Sarasvatī quotes the Aitareya Upaniṣad (1.1.1): ātmā vā idam eka evāgra āsīn nānyat kiñcana miṣat sa īkṣata lokān nu sṛjā iti. Similarly, in the Śvetāśvatara Upaniṣad (4.9) it is stated:

chandāṁsi yajñāḥ kratavo vratāni
bhūtaṁ bhavyaṁ yac ca vedā vadanti
yasmān māyī sṛjate viśvam etat
tasmiṁś cānyo māyayā sanniruddhaḥ

And in the Taittirīya Upaniṣad (3.1): yato vā imāni bhūtāni jāyante, yena jātāni jīvanti, yat prayanty abhisaṁviśanti, tad vijijñāsasva tad brahma. This was the answer given by father Varuṇa when questioned by his son Vāruṇi Bhṛgu about the Absolute Truth. In this mantra, the word yataḥ, the Absolute Truth from which the cosmic manifestation has emanated, is in the ablative case; that Brahman by which this universal creation is maintained is in the instrumental case (yena); and that Brahman into which the whole cosmic manifestation merges is in the locative case (yat or yasmin). It is stated in Śrīmad-Bhāgavatam (1.5.20):

idaṁ hi viśvaṁ bhagavān ivetaro
yato jagat-sthāna-nirodha-sambhavāḥ

"The entire universal creation is contained in the gigantic form of the Supreme Personality of Godhead. Everything emanates from Him, everything rests in His energy, and after annihilation everything merges into His person."

Other Books by Srila Prabhupada

Krsna, The Supreme Personality of Godhead

The Vedic injunctions define the source of creation and dissolution as yato vā imāni bhūtāni jāyante, "He from whom this cosmic manifestation has emanated and in whom, after annihilation, everything will merge."
Krsna Book 87:

The personified Vedas continued: "The cosmic manifestation, because of the flickering nature of its impermanent existence, appears to less intelligent men to be false." The Māyāvādī philosophers take advantage of the flickering nature of this cosmic manifestation to try to prove their thesis that this world is false. According to the Vedic version, before the creation this world had no existence, and after dissolution the world will no longer be manifested. Voidists also take advantage of this Vedic version and conclude that the cause of this material world is void. But the Vedic injunctions do not say that it is void. The Vedic injunctions define the source of creation and dissolution as yato vā imāni bhūtāni jāyante, "He from whom this cosmic manifestation has emanated and in whom, after annihilation, everything will merge." The same is explained in the Vedānta-sūtra and in the first verse of the First Chapter of Śrīmad-Bhāgavatam by the words janmādy asya yataḥ (SB 1.1.1), "He from whom all things emanate." All these Vedic injunctions indicate that the cosmic manifestation is due to the Supreme Absolute Personality of Godhead and that when it is dissolved it merges into Him. The same principle is confirmed in the Bhagavad-gītā: "The cosmic manifestation comes into existence and again dissolves, and after dissolution it merges into the existence of the Supreme Lord." This statement definitely confirms that the particular energy known as bahir-aṅgā-māyā, or the external energy, although of flickering nature, is the energy of the Supreme Lord, and as such it cannot be false. It simply appears false.

Conversations and Morning Walks

1977 Conversations and Morning Walks

One yuga—forty-three hundred thousand years—one yuga, thousand times. Forty-three hundred thousand years equal to one yuga. Such thousand times. That is Brahmā's twelve hours. Then another twelve hours, night. That is also another trouble, when Brahmā's night. Everything merge into water, pralaya-payodhi-jale.
Room Conversation -- January 27, 1977, Puri:

Prabhupāda: Quarantine. Simply by thinking that "I shall not be allowed to go out of this room..." It is not a room; it is a big house, but still, I was feeling uncomfortable: "How is that? I shall not be free to go out." And that three days was actually suffering to me, "I cannot go out of the door." Simply by feeling this. I do not do practically. I sit down. But if I feel, "No, I cannot go out of this room," that's a great suffering. Whole day, I am sitting here. That's a fact. But I have got this intelligence that "I can go out as I like." But if you say that "You cannot go out," then it is a great suffering, psychologically. So creation or no creation, there is suffering. Rather, when there is creation it is less suffering, because he's mad, so he's engaged in some way. (laughs) He's thinking, "It is happiness." Eating, sleeping, sex is there. That is going on. That is māyā. Therefore this creation is another mercy of Kṛṣṇa. That I was reading this night. One creation, so many millions of years... There is calculation. One Brahmā's day, twelve hours, you cannot calculate. Sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ (BG 8.17). One yuga—forty-three hundred thousand years—one yuga, thousand times. Forty-three hundred thousand years equal to one yuga. Such thousand times. That is Brahmā's twelve hours. Then another twelve hours, night. That is also another trouble, when Brahmā's night. Everything merge into water, pralaya-payodhi-jale **. Not all the planet. At least half the universe plunge into water. This earthly planet and up to Svargaloka everything is inundated.

Page Title:Everything merges
Compiler:Matea
Created:04 of Aug, 2010
Totals by Section:BG=0, SB=5, CC=2, OB=1, Lec=0, Con=1, Let=0
No. of Quotes:9