mad-bhaktiṁ labhate parām
The Case of James Leininger: An American Case of the Reincarnation Type: https://at.virginia.edu/2uM3YoW
updated 4 years ago
youtu.be/Mrn-S5i6hCM
A senior SAGE source said: “If the definition remains the same, these people would be counted as ‘vaccine failures’, whereas the vaccine prevented death from Covid, but they really died from something else. I suspect that the current definition will have to be revised at some point.”
So what SAGE is saying, is that this definition of a Covid death that’s been used for the last year is complete and utter nonsense, and it’s always been nonsense, as many of us have always said, but it has suited the government to use that definition, because it’s allowed them to maintain a certain level of fear in the population up until now. But at this stage, with the vaccine roll out, this definition of death no longer suits the narrative, so it needs to be changed.
Source, Uk Columns News, 31 April, 2021:
ukcolumn.org/ukc-column-news/uk-column-news-30th-april-2021
Here is the document they are citing:
assets.publishing.service.gov.uk/government/uploads/system/uploads/attachment_data/file/979625/S1180_SPI-M-O_Consensus_Statement.pdf
And here is the news article:
inews.co.uk/news/politics/28-day-definition-covid-deaths-could-distort-vaccine-success-data-warn-scientists-97365d
The Mysterious Origins of Man: youtu.be/6BRrKylo2M0
From a presentation by Chaitanya Charan Das. Full video, with Q & A the end:
youtu.be/9f_JXBUZkzE
youtu.be/9f_JXBUZkzE
Paranoia strikes deep
Into your life it will creep
It starts when you're always afraid
Step out of line, the man come and take you away.
We better stop
Hey, what's that sound?
Everybody look what's going down.
We better stop
Hey, what's that sound?
Everybody look what's going down.
We better stop
Now, what's that sound?
Everybody look what's going down.
We better stop
Children, what's that sound?
Everybody look what's going down.
Music:
For What it's Worth
By Buffalo Springfield
Video in Bitchute:
bitchute.com/video/NWiuDCbYZW0W
Necip Unlutaskiran Necip Unlutaskiran was born in Adana, Turkey in 1951. On his birth, his mother noticed that he had seven birthmarks. When he was six, he started speaking about a previous life in Mersin, a city that was about 80 kilometres from Adana. He said his name in that life had been the same as in this life: Necip. He also stated that he had children whom he wanted to see. He further said that he had been stabbed and while describing the stabbing, he pointed to the parts of his body where he had birthmarks to indicate the places where he had been stabbed. His parents ignored his statements for six years. But when his requests became insistent, his mother finally took him to a village near Mersin where her father lived with his second wife. Though Necip had never met his grandfather’s second wife until then, on seeing her he suddenly said that he recognised her from his previous life in Mersin. There, she had known a man named Necip Budak and she confirmed the accuracy of Necip’s statements about him. When Necip expressed his now-intensified desire to go to Mersin, his grandfather took him there. He recognised several members of the family of Necip Budak, and those members confirmed the accuracy of Necip’s statements about Necip Budak’s life. Necip Budak had been a quarrelsome person especially when drunk. Once, in a drunken state, he had begun teasing and then taunting an acquaintance, who, possibly drunk himself, had stabbed Necip Budak repeatedly with a knife. Necip Budak had collapsed on the street and rushed to a hospital where he had died the next day.
Among Necip’s various statements, the most significant was his claim that he had once stabbed “his” (Necip Budak’s) wife in the leg resulting in a lifelong scar. Necip Budak’s widow did indeed have a scar on her thigh at the place where Necip had claimed to have stabbed her in his previous life. Additionally, the twelve-year-old Necip also expressed emotions as if he were Necip Budak. He showed great affection toward Necip Budak’s children and showed such attachment to Necip Budak’s wife that, out of intense jealousy, he wanted to tear up her second husband’s photo.
Most importantly, the locations of Necip’s six birthmarks correlated with the locations of the knife wounds that had led to Necip Budak’s death. The probability of six correlations is extremely low at 1/160^6, making chance an unrealistic explanation. For our analysis, these multiple birthmarks cases with their precise correlations are particularly difficult, if not entirely impossible, to be explained away as products of exaggeration.
From the book, ‘Demystifying Reincarnation’ by Chaitanya Charan Das
Here’s a PDF copy of the book:
scribd.com/document/475000031/Demystifying-Reincarnation-Chaitanya-Charan-pdf
Friendly Fire: Life Before Life, featuring Dr. Jim B. Tucker:
youtu.be/YLKT5UsKoqM
Dr Bruce Greyson: Is Consciousness A Product of the Brain?
youtu.be/5pX2IMLF2pQ
CHILDREN’S MEMORIES OF PREVIOUS LIVES - Jim B. Tucker M.D.
youtu.be/4g5mYQEmkqQ
An excerpt From:
"The Many Reasons Why you Are Not the Mind & The Body"
youtu.be/Psx75NXiWUo
"The Many Reasons Why you Are Not the Mind & The Body"
youtu.be/Psx75NXiWUo
youtu.be/8w6xbjjHsTg
Original video: youtu.be/7Qob95pNYJw
Websites:
www.gitadaily.com
www.thespiritualscientist.com
Chaitanya Charan Das is a monk, spiritual mentor and author.
Building on his engineering degree from the Government College of Engineering, Pune, he has studied extensively the philosophical and sociological ramifications of modern science. Complementing his scientific education is his keen spiritual sensitivity honed by systematic and sympathetic study of the bhakti tradition for over two decades. He has been an invited speaker at several international conferences on the interface of science and spirituality, including the World Peace Conference 2006 and World Peace Congress 2008 organized by UNESCO. Based in India, he has given talks at colleges and companies all over the world from Australia to America. His writings appear regularly in several Indian newspapers including the reputed Speaking Tree column in The Times of India. Apart from 300 analytical articles (available at www.thespiritualscientist.com) and 1600 inspirational daily meditations on the Bhagavad-gita (available at www.gitadaily.com), he is the author of 20 books on a wide variety of subjects ranging from Science and spirituality, socio-cultural analysis of religion, and the ancient texts of India, especially the Ramayana, Mahabharata and Bhagavad-gita
He is a member of ISKCON’s leading intellectual body, the Shastric Advisory Council, which offers scriptural advice to the GBC (Governing Body Commissioner). He is an associate editor of Back to Godhead, ISKCON’s global magazine. His writings in English have been translated into several foreign languages including German, Chinese and Romanian and several Indian languages including Kannada, Telugu, Bengali, Hindi and Marathi.
Facebook page: facebook.com/GitaDailyWisdom
Email subscription: groups.google.com/forum/#!forum/gitadaily
SoundCloud - soundcloud.com/chaitanya-charan
Twitter - twitter.com/ChaitanyaTSS
Google plus: plus.google.com/u/0/113248196346703384546/posts
Instagram - @ccd.rnsm
GitaDaily app: play.google.com/store/apps/details%E2%80%A6
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. The bliss of self realisation (brahmananada) is considered to be 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.
Achintya Bheda Abheda:
bit.ly/2R8NjEu
Achintya-Bheda-Abheda is also mentioned at the two links below, while discussing the meaning of 'Aham Brahmasmi'
bit.ly/2XlvN3P
bit.ly/2Vm9qZg
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:
http://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
Transcription of this video, and downloadable mp3:
thespiritualscientist.com/2015/04/is-jesus-the-only-way-to-god-and-hinduism-the-lie-of-the-devil
(archived here: https://archive.is/Umnh9)
Christ and Krishna: A Comparative Introduction:
linkedin.com/pulse/christ-krishna-comparative-introduction-steven-rosen
(archived here: https://archive.is/x1hbB)
About me:
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.
Achintya Bheda Abheda:
bit.ly/2R8NjEu
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:
http://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:
youtu.be/6NcQowR-Jzo
vedabase.io/en/library/sb/11/8
What A Saint Learned from a Prostitute, by Chaitanya Charan Prabhu
thespiritualscientist.com/2015/02/what-a-saint-learned-from-a-prostitute-2
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 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.
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.
Achintya Bheda Abheda:
bit.ly/2R8NjEu
Achintya-Bheda-Abheda is also mentioned at the two links below, while discussing the meaning of 'Aham Brahmasmi'
bit.ly/2XlvN3P
bit.ly/2Vm9qZg
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:
http://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
physical body, subtle body, atman,
(I noticed after uploading this that I spelled 'panchabheda' wrong at one point in the video)
What is Achintya Bheda Abheda given by Jiva Gosvami?
bit.ly/35ndNIh
Achintya Bheda Abheda Vedanta: Vedanta doesn’t just teach oneness, but difference too.
bit.ly/2YkOYeC
What are the differences between Advaita and Achintya Bheda Abheda?
bit.ly/2YnqCke
Achintya-Bheda-Abheda is mentioned at the inks below which are primary discussing the meaning of the term "Aham Brahmasmi"
bit.ly/2XlvN3P
bit.ly/2Vm9qZg
Here is my playlist of videos about Achintya bheda Abheda:
bit.ly/2zIkb0S
Not only is there mention throughout the Vedic scriptures of both the soul’s oneness with, and difference from God, there’s also mention of an eternal self/soul (atman). But as Buddha did not base his teachings on the vedas, it is said that he remained silent on the question of whether God existed or not. In regard to the self/soul, the teaching in Buddhism today is known as ‘'natman’ (‘no self’), but there are some who say that ‘anatman’ wasn't never intended to literally mean that there is ‘no self’, but rather, that no aspect of the impermanent body or mind can rightly be called the ‘self’. You can hear and read more about this at the links below:
These two videos:
youtu.be/FEnb2cFWKBs
youtu.be/52QOc7De0GU
And this article:
https://archive.is/o0MiY
When Sankaracharya re-established the authority of the Vedic Scriptures, he also re-established the principle of the eternal self/soul (atman).
Downloadable Mp3, here on Chiatnay Charan Prabhu's website thespiritualscientist.com/2016/06/unravelling-mystery-karma-qa
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 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.
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.
Achintya Bheda Abheda:
bit.ly/2R8NjEu
Achintya-Bheda-Abheda is also mentioned at the two links below, while discussing the meaning of 'Aham Brahmasmi'
bit.ly/2XlvN3P
bit.ly/2Vm9qZg
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:
http://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
Chitchāyā chitchaya, chit chaya, reflected consciousness, reflected awareness, pure consciousness, real self, ego, chidabhasa, Swami Sarvapriyananda, Rupert Spira, I am aware, ahankara, ahamkara, Drig Drisya Viveka, Brahman, witness consciousness, atman, atma, Eckhart Tolle, Sakshi,
More about the term 'Aham Brahmasmi' ('I am Brahman')
bit.ly/2XlvN3P
bit.ly/2Vm9qZg
Chaitanya Charan Das' website (The Spiritual Scientist)
thespiritualscientist.com
TRANSCRIPTION:
Hare Krishna!
Question: Is Krishna Brahman or Parabrahman?
Answer: Krishna is referred to by both the names in the scriptures. When the soul is to be distinguished from Krishna, at that time the reference 'Parabrahman' may be used for him. So in that sense He is the Supreme Spiritual Reality (‘Brahman’ means ‘spirit’, ‘’bṛhate’, that which expands). So, Brahman is the standard reference used for the Absolute Truth in the Vedanta Sutra.
Therefore, one should not think that only the word Parabrahman refers to Krishna. Most of the time, when the word Brahman is used, it can also refer to Krishna. We can see in the Bhagavad-gita that the word brahman is used to refer to the soul. It also refers to the Supreme Lord and sometimes it may even refer to the material nature (prakriti) for example, in Bhagavad-Gita Chapter 14. Verse 3, ‘mama yonir mahad brahma’ (the total material substance, called brahman).
The important point and differentiation between Brahman and Parabrahman is that we are not the Absolute Truth. We are parts of the Absolute Truth. It is clearly stated in the Bhagavad-gita 15.7, ’mamaivamso jiva-loke jiva-bhutaḥ sanatanaḥ’ (translation: the living entities in this conditioned world are My eternal fragmental parts). It means that we are parts of Krishna and that too, eternal parts. Even after we become liberated, we remain parts of Krishna.
So Krishna is both Brahman and Parabrahman and the soul is a finite, limited, infinitesimal part of that Supreme Reality. Often the term ‘aham Brahmasmi’ is used to refer to the point that we are spirit, this is not an equalisation of the soul with God. Neither is the word Brahman a monopoly of the impersonalists. The word Brahman does not necessarily mean only Brahmajyoti or the all-pervading effulgence of the Lord. In general, it refers to the Absolute Truth and there are many verses in the scriptures which indicate that it also refers to the personal Absolute Truth.
So we have to look at the context, to see what is being referred to by a particular term. And not just the context, we also have to look at the Acharya’s commentaries (commentaries of the spiritual preceptors) the we can understand if the word Brahman is referring to the soul (atma) or the Supersoul (Paramatma).
If at all we want to contrast between Brahman and Parabrahman, then we can say that Krishna is the highest reality as explained in Bhagavad-gita 7.7 ‘mattaḥ parataram nanyat’ (there is no truth higher than me, and no truth beyond me’). So in that sense we can say that Krishna is the Parambrahma, the highest reality.
Also, in the Srimad Bhagavatam (08.03.04) Krishna is referred to as ‘parat parah brahman’, or He who is transcendental to transcendence. So people think of transcendence as the all-pervading Brahman effulgence. But Krishna is transcendental to even that, because the Brahmajyoti, which is considered as transcendence, comes from Him, as is explained in Bhagavad-gita 14.27 ’brahmano hi pratisthaham’ (I am the basis of the impersonal brahman). So in that sense we can say Krishna is Parabrahman.
Thank you, Hare Krishna!
Speaking on the basis of verses 6 to 9 of the text Drig Drishya Viveka, Swami Sarvapriyananda explains what reflected consciousness is and how the ahamkara ('I sense') becomes totally identified with this reflected consciousness, resulting in the experience "I am aware" which we are all familiar with with. This experience "I am aware" is not the same as directly experiencing the pure self/atman/brahman.
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 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.
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.
Achintya Bheda Abheda:
bit.ly/2R8NjEu
Achintya-Bheda-Abheda is also mentioned at the two links below, while discussing the meaning of 'Aham Brahmasmi'
bit.ly/2XlvN3P
bit.ly/2Vm9qZg
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:
http://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
Chitchāyā,chitchaya,chit chaya,reflected consciousness,reflected awareness,pure consciousness,real self,ego,chid aphasia,chidabhasa,Swami Sarvapriyananda,Rupert Spira,I am aware
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 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.
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.
Achintya Bheda Abheda:
bit.ly/2R8NjEu
Achintya-Bheda-Abheda is also mentioned at the two links below, while discussing the meaning of 'Aham Brahmasmi'
bit.ly/2XlvN3P
bit.ly/2Vm9qZg
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:
http://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
You can read more about Achintya bheda Abheda at the links below:
What is Achintya Bheda Abheda given by Jiva Gosvami?
bit.ly/35ndNIh
Achintya Bheda Abheda Vedanta: Vedanta doesn’t just teach oneness, but difference too.
bit.ly/2YkOYeC
What are the differences between Advaita and Achintya Bheda Abheda?
bit.ly/2YnqCke
Achintya-Bheda-Abheda is mentioned at the inks below which are primary discussing the meaning of the term "Aham Brahmasmi"
bit.ly/2XlvN3P
bit.ly/2Vm9qZg
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 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.
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.
Achintya Bheda Abheda:
bit.ly/2R8NjEu
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:
http://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
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 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.
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.
Achintya Bheda Abheda:
bit.ly/2R8NjEu
Achintya-Bheda-Abheda is also mentioned at the two links below, while discussing the meaning of 'Aham Brahmasmi'
bit.ly/2XlvN3P
bit.ly/2Vm9qZg
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:
http://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
Chitchāyā chitchaya, chit chaya, reflected consciousness, reflected awareness, pure consciousness, real self, ego, chidabhasa, Swami Sarvapriyananda, Rupert Spira, I am aware, ahankara, ahamkara, Drig Drisya Viveka, Brahman, witness
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:
http://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
amazon.com/Yoga-Sutras-Patañjali-Translation-Commentary/dp/0865477361/ref=sr_1_2?keywords=Yoga+SUtras&qid=1580486227&sr=8-2
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 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.
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 of devotion (bhaktyananada) to God
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, as Svayam Bhagavan, is the source of all incarnations or avatars (Bhagavat Purana, 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.
Achintya Bheda Abheda:
bit.ly/2R8NjEu
And for much more detail, check out these two links, where Achintya Bheda Abheda is mentioned as the harmoniser between oneness and difference (between the soul and God)
bit.ly/2XlvN3P
bit.ly/2Vm9qZg
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:
http://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:
https://bvmlu.org/SBRSM/books/PRAPANN...
Chitchāyā chitachaya, chidabhasa, chidabhasa,
From the Yoga Sutras of Patanjali, by Prof. Edwin Bryant (Advaita Das)
amzn.to/33YPOP6
Your Real Self is 'One Step Back' from the Feeling: “I am aware"
youtu.be/nRtXosRafhg
Prof. Edwin Bryant [Advaita Das]: Asamprajñāta Samādhi Explained (Patanjali's Yoga Sutras)
youtu.be/d7dZ26cEUgU
Professor Edwin Bryant's Bio:
http://www.edwinbryant.org
Excerpt from Edwin Bryant's Translation & Commentary on the Yoga Sutras:
Ch 1.V 1 atha yogānuśāsanam atha, now; yoga, yoga; anuśāsanam, teachings
Now, the teachings of yoga [are presented].
. . . all aspects of mind, intellect, and cognition in Yoga psychology are external to or distinct from the true self, or soul. As will become clearer, the soul, which is pure consciousness, is autonomous and separable from the mind, and lies behind and beyond all forms of thought. It is essential to fully grasp this fundamental point in order to understand the Yoga system. Just as in most religious systems the body is commonly accepted to be extraneous to and separable from some notion of a soul or life force, and discarded at death, so - in contrast to certain major strains of Western thought - according to the Yoga system (and Hindu thought in general), the mind is also held to be extraneous to and separable from the soul (although it is discarded not at death but only upon attaining liberation). The soul is enveloped in two external and separable bodies in Yoga metaphysics: the gross material body consisting of the senses, and the subtle body consisting of the mind, intellect, ego, and other subtle aspects of the persona.
At death, the soul discards the gross body (which returns to the material elements, to “dust”) but remains encapsulated in the subtle body, which is retained from life to life, and eventually attains a new gross body, in accordance with natural laws (karma, etc.). In order to be liberated from this cycle of repeated birth and death (termed saṁsāra in ancient Indian thought), the soul has to be uncoupled from not just the gross body but the subtle body as well. The process of yoga is directed toward this end. For our present purposes, then, in contrast to the Cartesian model, knowledge, as a feature of the intellect, or the discriminatory aspect of the mind, is extraneous to the pure self and thus not the ultimate aspect of being.
The point here is that while knowledge is initially essential in leading the yogī practitioner through the various levels of samādhi, concentrative states, it is only through yoga, for Vijñānabhikṣu, that one can transcend the very intellect itself and thus the base of knowledge, to arrive at puruṣa, the ultimate state of pure, unconditioned awareness.
From this perspective, Yoga is therefore superior to other schools of thought that occupy themselves with knowledge and thus remain connected to the material intellect. Just as a person with a torch in hand gives up the torch upon finding treasure, says Vijñānabhikṣu, so, eventually, the intellect, and the knowledge that it presents, also become redundant upon attaining the ultimate source of truth, puruṣa, the soul and innermost self.
The self is pure subjectivity and transcends all knowledge, which is of the nature of objectivity: One knows, that is, one is aware or conscious of, something, hence some other object distinct from the knower or power of consciousness itself, whether this is an external object of the physical world, or an internal object of thought. Thus, Vijñānabhikṣu says (paraphrasing Sāṅkhya Kārikā XXXV), knowledge and the intellect are the door and doorkeeper, and both lead the practitioner of yoga from the domain of material cognition to the highest goal of existence, realization of puruṣa or the real self (consciousness itself) but this ultimately lies beyond even the intellect.
This state of pure consciousness, which is not conscious of anything other than consciousness itself, is termed asamprajñāta-samādhi. The attainment of this state is the ultimate goal for the school of Yoga, not any type of knowledge however profound or mystical. Hence, from this perspective, Yoga is superior to knowledge-centered paths.
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youtu.be/cp1X-ar76nA
Prof. Edwin F. Bryant [Advaita Das]: Sankhya, Yoga, Vedanta & The Hard Problem of Consciousness
youtu.be/AJRNAUvWbq4
Edwin Bryant: Why Read the Yoga Sutras?
wanderlust.com/journal/edwin-bryant-why-read-the-yoga-sutras
Edwin Bryant's translation and commentary on The Yoga Sutras in Amazon:
amazon.com/Yoga-Sutras-Patañjali-Translation-Commentary/dp/0865477361/ref=sr_1_2?keywords=Yoga+SUtras&qid=1580486227&sr=8-2
Here's the full translation of this song, with two extra verses not found in every version: http://www.harekrsna.de/artikel/Bhaja-Govindam.pdf
Hare Kṛṣṇa Hare Kṛṣṇa
Kṛṣṇa Kṛṣṇa Hare Hare
Hare Rāma Hare Rāma
Rāma Rāma Hare Hare
krite yad dhyayate visnu tretaya yajato makhai
dvapare paricaryaya kalau tad dhari-kirtanat
(Bhag. 12.3.52)
“The results attained in the Satya-yuga by meditating on Visnu, in the Treta-yuga by offering huge sacrifices and in the Dvapara-yuga by deity worship, are all attained in the age of Kali simply by chanting the Name of the Lord”
kali sabhajayantyarya gunajna sara bhagina
yatra sankirtanenaiva sarva svartho’bhilabhyate
(Bhag. 11.5.36)
“The great sages, who know the essence and qualities of things, praise the age of Kali, for in it the human race can attain all perfection simply by chanting the holy name of the Lord.”