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Imported quote 13710 When one is liberated from the material qualities, he does not do anything for his personal sense gratification. At that time all activities performed by him are absolute. In the conditioned state there are two kinds of activities. One acts on behalf of the body, and at the same time he acts to become liberated. The devotee, when he is completely free from all material desires or all material qualities, transcends the duality of action for the body and soul. Then the bodily concept of life is completely over. Therefore Srila Rūpa Gosvami says: iha yasya harer dasye karmana manasa vaca/ nikhilasv apy avasthasu jivan-muktaḥ sa ucyate. When one is completely fixed in the service of the Lord, he is a liberated person in any condition of life. He is called jivan-muktaḥ, liberated even within this body. In such a liberated condition, there is no distinction between actions for sense gratification and actions for liberation. When one is liberated from the desires of sense gratification, he has no longer to suffer the reactions of lamentation or illusion. Activities performed by the karmis and jnanis are subject to lamentation and illusion, but a self-realized liberated person acting only for the Supreme Personality of Godhead experiences none. This is the stage of oneness, or merging into the existence of the Supreme Personality of Godhead. This means that the individual soul, while keeping his individuality, no longer has separate interests. He is fully in the service of the Lord, and he has nothing to do for his personal sense gratification; therefore he sees only the Supreme Personality of Godhead and not himself. His personal interest completely perishes. When a person comes out of a dream, the dream vanishes. While dreaming a person may consider himself a king and see the royal paraphernalia, his soldiers, etc., but when the dream is over, he does not see anything beyond himself. Similarly, a liberated person understands that he is part and parcel of the Supreme Lord acting in accordance with the desire of the Supreme Lord, and as such there is no distinction between himself and the Supreme Lord, although both of them retain their individuality. Nityo nityanam cetanas cetananam. This is the perfect conception of oneness in relation to the Supersoul and the soul.
(More...) Imported quote 22641 Prabhupada: I am not only conscious, but the consciousness depends on me. Because I am there, therefore consciousness. So I am nitya. This is the proof of nitya, that many changes have taken place, but the changes, the phenomenal changes, they have gone out. They are no more existing. Therefore they are not nitya. Just like dream. At night I saw one dream, but the dream is no more existing, but I remember that last night I saw the dream. Therefore I am nitya and the dream is anitya. The dream is anitya. Similarly, this phenomenal world, when I am not sleeping, but I am so-called awakened, so I am seeing. I am seeing you, I am seeing this table, this book, you see, but... [aside:] Don't... But when I am asleep I forget all these things. I forget. I am in a different world. I am seeing different things. So this is also dream, and the dream at night, that is also dream. But I, the seer of this dream and that dream, I am the eternal.
(More...) It is something like a dream. In a dream we may think of flying in the sky, or sitting on a chariot as a king, And if we accept the Vedic conclusion as stated in the Bhagavad-gita (antavanta ime dehaḥ) that these material bodies are perishable in due course of time (nityasyoktaḥ saririnaḥ) but that soul is eternal, then we must remember always that the body is like a dress; therefore why lament the changing of a dress? The material body has no factual existence in relation to the eternal soul. It is something like a dream. In a dream we may think of flying in the sky, or sitting on a chariot as a king, but when we wake up we can see that we are neither in the sky nor seated on the chariot. The Vedic wisdom encourages self-realization on the basis of the nonexistence of the material body. Therefore, in either case, whether one believes in the existence of the soul, or one does not believe in the existence of the soul, there is no cause for lamentation for loss of the body.
(More...) The dreaming man creates many things in his dream, and thus he himself becomes the entangled seer of the dream and is also affected by the consequences. The Supreme Lord is one, and His expansions are various. He is, therefore, the Supersoul of everything. When a man sees anything, he must know that his seeing is secondary and the Lord's seeing is primary. One cannot see anything without the Lord's having first seen it. That is the instruction of the Vedas and the Upanisads. So whatever we see or do, the Supersoul of all acts of seeing or doing is the Lord. This theory of simultaneous oneness and difference between the individual soul and the Supersoul is propounded by Lord Sri Caitanya Mahaprabhu as the philosophy of acintya-bhedabheda-tattva. The virata rūpa, or the gigantic feature of the Supreme Lord, includes everything materially manifested, and therefore the virata or gigantic feature of the Lord is the Supersoul of all living and nonliving entities. But the virata rūpa is also the manifestation of Narayana or Visnu, and going further on and on one will eventually see that Lord Krsna is the ultimate Supersoul of everything that be. The conclusion is that one should unhesitatingly become a worshiper of Lord Krsna, or, for that matter, His plenary expansion, Narayana, and none else. In the Vedic hymns, it is clearly said that first of all Narayana cast a glance over matter and thus there was creation. Before creation, there was neither Brahma nor Siva, and what to speak of others. Sripad Sahkaracarya has definitely accepted this, that Narayana is beyond the material creation and all others are within the material creation. The whole material creation is, therefore, one and different from Narayana, simultaneously, and this supports the philosophy of acintya-bhedabheda-tattva of Lord Sri Caitanya Mahaprabhu. Being an emanation from the glancing potency of Narayana, the whole material creation is nondifferent from Him. But because it is the effect of His external energy (bahirahga-maya) and is aloof from the internal potency (atma-maya), the whole material creation is different from Him at the same time. The example given in this verse very nicely is that of the dreaming man. The dreaming man creates many things in the dream, and thus he himself becomes the entangled seer of the dream and is also affected by the consequences. This material creation is also exactly a dream-like creation of the Lord, but He, being the transcendental Supersoul, is neither entangled nor affected by the reactions of such a dream-like creation. He is always in His transcendental position, but essentially He is everything, and nothing is apart from Him. One should therefore concentrate on Him only as His part and parcel without deviation, otherwise one is sure to be overcome by the potencies of the material creation, one after another. It is confirmed in the Bhagavad-gita as follows:
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