mad-bhaktiṁ labhate parām | Swami Sarvapriyananda: Different Schools of Vedanta (Advaita, Vishishtadvaita, Dwaita, etc) @mad-bhaktimlabhateparam2592 | Uploaded April 2020 | Updated October 2024, 10 hours ago.
What is Achintya Bheda Abheda given by Jiva Gosvami?
bit.ly/35ndNIh
(archived here: https://archive.is/YQM2Q)
Achintya Bheda Abheda Vedanta: Vedanta doesn’t just teach oneness, but difference too.
bit.ly/2YkOYeC
(archived here: https://archive.is/9pSXp)
What are the differences between Advaita and Achintya Bheda Abheda?
bit.ly/2YnqCke
(archived here: https://archive.is/NEtwt)
Achintya-Bheda-Abheda is mentioned at the inks below which are primary discussing the meaning of the term "Aham Brahmasmi"
bit.ly/2XlvN3P
(archived here: https://archive.is/sVI6e)
bit.ly/2Vm9qZg
(archived here: https://archive.is/oTyQ5)
Here is my playlist of videos about Achintya bheda Abheda:
bit.ly/2zIkb0S
And here's a presentation on Advaita, Dwaita and Vishishtadvaita:
Three faces of Vedanta: Shankaracharya, Madhvacharya, and Ramanujacharya:
youtube.com/watch?v=tlmdRFz1DVs
****************************************************************************
About me:
Firstly, while I find Adi Sankara's teachings on discriminating self from non-self very helpful, I'm not an adherent of Advaita, in the sense that I don't consider the self and God to be completely one and the same, as nirvishesh Brahman (as per Advaita).
Adi Sankara is said to be an incarnation of the Lord Shiva who appeared in India around 8th century AD, at a time when Buddhism was prevalent. Sankaracharya re-established the authority of the Vedas, which Buddhism doesn't accept. You can hear more about that in this video:
youtu.be/wLNEbdm4lW0
I'm from the Gaudiya Vaishnava tradition. In Gaudiya Vaishnavism (and in all form of Vaishnavism) the self (atman) and its realisation is not considered to be ultimate, and the bliss of self realisation (brahmananada) is surpassed by the bliss devotion to Krishna (bhaktyananada).
In the Bhagavad-Gita, 18. 54, we find:
brahma-bhūtaḥ prasannātmā
na śhochati na kāṅkṣhati
samaḥ sarveṣhu bhūteṣhu
mad-bhaktiṁ labhate parām
"One who is transcendentally situated at once realises the Supreme Brahman (brahma-bhūtaḥ) and becomes fully joyful. He never laments or desires for anything. He is equally disposed toward every living entity. In that state, he attains pure devotional service unto Me” (mad-bhaktiṁ labhate parām)
In Gaudiya Vashnavism, Krishna is worshipped as the Supreme Godhead, the uttamaḥ puruṣha (Supreme Personality) who transcends both the conditioned souls and the liberated souls (Bh. Gita Ch 15, verses 15 -19). Krishna does not "have" a form, in the way that an embodied soul "has" a body. Krishna IS His form, and His form, IS Himself. And that form is sat, chit and ananda (eternal existence, consciousness, and bliss). Krishna, as Svayam Bhagavan, is the source of all incarnations or avatars (SB, 1.3.28) and the origin of the soul (Bh. Gita 7.5, 15.7). He is the source of both the formless Brahman (Bh. Gita 15.7, Isopanishad 15) and of the all-pervading Paramatma, or Super soul (B-Gita 10.42) which is present in the heart of every soul, and in every atom of creation.
Gaudiya Vaishnavism:
bit.ly/2UGLqRN
Adi Sankaracharya's perspective on reality is known as 'Advaita' (non-duality). In Gaudiya Vaishnavism, it's known as 'Achintya Bheda Abheda' (inconceivable, simultaneous oneness and difference). This holds that the individual soul and God are never totally one and the same, but that they are qualitatively similar, yet quantitively different, just as a ray of the the sun has the qualities of the sun (heat and light), but it is not the entire sun. Or as a spark of fire has the qualities of the fire, but it's not the entire fire.
The eminent devotee theologian in the Gaudiya Vaishnava tradition is Srila Jiva Goswami, whose writings, particularly his 'Sat Sandharbas' (six treatises) outline the Gaudiya Vaishnava siddhanta (philosophy) and systematically establish the Bhagavat Purana as the principle pramana (evidence) and Krishna as the highest truth. In his Sat Sandharbas, Srila Jiva Goswami also offers refutations of Advaita (particularly in his Paramatma Sandharba). You can read about Sat Sandharbas and download samples from them here:
sandarbhas.jiva.org
For an elaboration on the ultimate plane of existence aspired to by the Gaudiya Vaishnavas, and its position relative to prakriti-nirvana and brahma-nirvana, read the 'Foreword' to ‘Life Nectar of the Surrendered Souls’ by Srila Sridhar Maharaj, here:
bvmlu.org/SBRSM/books/PRAPANN
What is Achintya Bheda Abheda given by Jiva Gosvami?
bit.ly/35ndNIh
(archived here: https://archive.is/YQM2Q)
Achintya Bheda Abheda Vedanta: Vedanta doesn’t just teach oneness, but difference too.
bit.ly/2YkOYeC
(archived here: https://archive.is/9pSXp)
What are the differences between Advaita and Achintya Bheda Abheda?
bit.ly/2YnqCke
(archived here: https://archive.is/NEtwt)
Achintya-Bheda-Abheda is mentioned at the inks below which are primary discussing the meaning of the term "Aham Brahmasmi"
bit.ly/2XlvN3P
(archived here: https://archive.is/sVI6e)
bit.ly/2Vm9qZg
(archived here: https://archive.is/oTyQ5)
Here is my playlist of videos about Achintya bheda Abheda:
bit.ly/2zIkb0S
And here's a presentation on Advaita, Dwaita and Vishishtadvaita:
Three faces of Vedanta: Shankaracharya, Madhvacharya, and Ramanujacharya:
youtube.com/watch?v=tlmdRFz1DVs
****************************************************************************
About me:
Firstly, while I find Adi Sankara's teachings on discriminating self from non-self very helpful, I'm not an adherent of Advaita, in the sense that I don't consider the self and God to be completely one and the same, as nirvishesh Brahman (as per Advaita).
Adi Sankara is said to be an incarnation of the Lord Shiva who appeared in India around 8th century AD, at a time when Buddhism was prevalent. Sankaracharya re-established the authority of the Vedas, which Buddhism doesn't accept. You can hear more about that in this video:
youtu.be/wLNEbdm4lW0
I'm from the Gaudiya Vaishnava tradition. In Gaudiya Vaishnavism (and in all form of Vaishnavism) the self (atman) and its realisation is not considered to be ultimate, and the bliss of self realisation (brahmananada) is surpassed by the bliss devotion to Krishna (bhaktyananada).
In the Bhagavad-Gita, 18. 54, we find:
brahma-bhūtaḥ prasannātmā
na śhochati na kāṅkṣhati
samaḥ sarveṣhu bhūteṣhu
mad-bhaktiṁ labhate parām
"One who is transcendentally situated at once realises the Supreme Brahman (brahma-bhūtaḥ) and becomes fully joyful. He never laments or desires for anything. He is equally disposed toward every living entity. In that state, he attains pure devotional service unto Me” (mad-bhaktiṁ labhate parām)
In Gaudiya Vashnavism, Krishna is worshipped as the Supreme Godhead, the uttamaḥ puruṣha (Supreme Personality) who transcends both the conditioned souls and the liberated souls (Bh. Gita Ch 15, verses 15 -19). Krishna does not "have" a form, in the way that an embodied soul "has" a body. Krishna IS His form, and His form, IS Himself. And that form is sat, chit and ananda (eternal existence, consciousness, and bliss). Krishna, as Svayam Bhagavan, is the source of all incarnations or avatars (SB, 1.3.28) and the origin of the soul (Bh. Gita 7.5, 15.7). He is the source of both the formless Brahman (Bh. Gita 15.7, Isopanishad 15) and of the all-pervading Paramatma, or Super soul (B-Gita 10.42) which is present in the heart of every soul, and in every atom of creation.
Gaudiya Vaishnavism:
bit.ly/2UGLqRN
Adi Sankaracharya's perspective on reality is known as 'Advaita' (non-duality). In Gaudiya Vaishnavism, it's known as 'Achintya Bheda Abheda' (inconceivable, simultaneous oneness and difference). This holds that the individual soul and God are never totally one and the same, but that they are qualitatively similar, yet quantitively different, just as a ray of the the sun has the qualities of the sun (heat and light), but it is not the entire sun. Or as a spark of fire has the qualities of the fire, but it's not the entire fire.
The eminent devotee theologian in the Gaudiya Vaishnava tradition is Srila Jiva Goswami, whose writings, particularly his 'Sat Sandharbas' (six treatises) outline the Gaudiya Vaishnava siddhanta (philosophy) and systematically establish the Bhagavat Purana as the principle pramana (evidence) and Krishna as the highest truth. In his Sat Sandharbas, Srila Jiva Goswami also offers refutations of Advaita (particularly in his Paramatma Sandharba). You can read about Sat Sandharbas and download samples from them here:
sandarbhas.jiva.org
For an elaboration on the ultimate plane of existence aspired to by the Gaudiya Vaishnavas, and its position relative to prakriti-nirvana and brahma-nirvana, read the 'Foreword' to ‘Life Nectar of the Surrendered Souls’ by Srila Sridhar Maharaj, here:
bvmlu.org/SBRSM/books/PRAPANN
