What happened after one has achieved oneness with God. According to vedas and Bhagavad Gita [duplicate]

Question

Can we be aware of of what is happening or we have lost our awareness. Can you describe the life after moksha. In short Will our unsatisfied Desire be fulllfild. After moksha

Answer 1

There is no awareness of anything after achieving oneness with God. This is mentioned in Brihadaranyaka upanishad 2.4 dialogue between Yagnavalkya and Maitreyi.

12. As a lump of salt dropped into water dissolves with (its component) water, and no one is able to pick it up, but whencesoever one takes it, it tastes salt, even so, my dear, this great, endless, infinite Reality is but Pure Intelligence. (The self) comes out (as a separate entity) from these elements, and (this separateness) is destroyed with them. After attaining (this oneness) it has no more consciousness. This is what I say, my dear. So said Yājñavalkya.

13. Maitreyī said, ‘Just here you have thrown me into confusion, sir—by saying that after attaining (oneness) the self has no more consciousness.’ Yājñavalkya said, ‘Certainly I am not saying anything confusing, my dear; this is quite sufficient for knowledge, O Maitreyī.’

14. Because when there is duality, as it were, then one smells something, one sees something, one hears something, one speaks something, one thinks something, one knows something. (But) when to the knower of Brahman everything has become the Self, then what should one smell and through what, what should one see and through what, what should one hear and through what, what should one speak and through what, what should one think and through what, what should one know and through what? Through what should one know That owing to which all this is known—through what, O Maitreyī, should one know the Knower ?

Liberation is compared with the state of deep sleep in the Brihadaranyaka upanishad 4.3. In both deep sleep and liberation, there is oneness with brahman. The only difference is that deep sleep is temporary and liberation is permanent. The following passages from the upanishad apply both to deep sleep and liberation. The passages also reiterate the lack of awareness on attaining liberation.

21. That is his form—beyond desires, free from evils, and fearless. As a man, fully embraced by his beloved wife, does not know àṅything at all, either external or internal, so does this infinite being (self), fully embraced by the Supreme Self, not know anything at all, either external or internal. That is his form—in which all objects of desire have been attained and are but the self, and which is free from desires and devoid of grief.

22. In this state a father is no father, a mother no mother, the worlds no worlds, the gods no gods, the Vedas no Vedas. In this state a thief is no thief, the killer of a noble Brāhmaṇa no killer, a Caṇḍāla no Caṇḍāla, a Pulkasa no Pulkasa, a monk no monk, a hermit no hermit. (This form of his) is untouched by good work and untouched by evil work, for he is then beyond all the woes of his heart (intellect).

23. That it does not see in that state is because, although seeing then, it does not see; for the vision of the witness can never be lost, because it is immortal. But there is not that second thing separate from it which it can see.

24. That it does not smell in that state is because, although smelling then, it does not smell; for the smeller’s function of smelling can never be lost, because it is immortal. «But there is not that second thing separate from it which it can smell.

25. That it does not taste in that state is because, although tasting then, it does not taste; for the taster’s function of tasting can never be lost, because it is immortal. But there is not that second thing separate from it which it can taste.

26. That it does not speak in that state is because, although speaking then, it does not speak; for the speaker's function of speaking •can never be lost, because it is immortal. But there is not that second thing separate from it which it can speak.

27. That it does not hear in that state is because, although hearing then, it does not hear; for the listener’s function of hearing can never be lost, because it is immortal. But there is not that second thing separate from it which it can hear.

28. That it does not think in that state is because, although thinking then, it does not think; for the thinker’s function of thinking can never be lost, because it is immortal. But there is not that second thing separate from it which it can think.

29. That it does not touch in that state is because, although touching then, it does not touch; for the toucher's function of touching can never be lost, because it is immortal. But there is not that second thing separate from it which it can touch.

30. That it does not know in that state is because, although knowing then, it does not know; for the knower’s function of knowing can never be lost, because it is immortal. But there is not that second thing separate from it which it can know.

31. When there is something else, as it were, then one can see something, one can smell some-thing, one can taste something, one can speak something, one can hear something, one can think something, one can touch something, or one can know something.

32. It becomes (transparent) like water, one, the witness, and without a second. This is the world (state) of Brahman, O Emperor. Thus did Yājñavalkya instruct Janaka: This is its supreme attainment, this is its supreme glory, this is its highest world, this is its supreme bliss. On a particle of this very bliss other beings live.