Advaita (non-duality) →→Achintya Bheda Abheda (oneness and difference) ←← Dvaita (duality) mad-bhaktiṁ labhate parām 2020-04-26 | No copyright infringement intended. My channel is not monetised in any way. Just sharing to help others. Original podcast by Chaitanya Charan Prabhu, here: bit.ly/2x9Yhmk (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/35ndNIhAchintya Bheda Abheda Vedanta: Vedanta doesn’t just teach oneness, but difference too.bit.ly/2YkOYeCWhat are the differences between Advaita and Achintya Bheda Abheda?bit.ly/2YnqCkeAchintya-Bheda-Abheda is mentioned at the inks below which are primary discussing the meaning of the term "Aham Brahmasmi" bit.ly/2XlvN3Pbit.ly/2Vm9qZgHere is my playlist of videos about Achintya bheda Abheda:bit.ly/2zIkb0SNot 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/FEnb2cFWKBsyoutu.be/52QOc7De0GUAnd this article:https://archive.is/o0MiYWhen Sankaracharya re-established the authority of the Vedic Scriptures, he also re-established the principle of the eternal self/soul (atman).
Bhagavad Gita Key Verses # 2 - Is There Scientific Evidence for the Soul? mad-bhaktiṁ labhate parām 2022-03-10 | ...
Bhagavad Gita Key Verses # 1 - What is the Gita & How is it Relevant for Me? mad-bhaktiṁ labhate parām 2022-03-10 | Original video from Chaitanya Charan Prabhu:youtu.be/Mrn-S5i6hCM
Swami Sarvapriyananda: You Are the Seer of the I mad-bhaktiṁ labhate parām 2022-03-09 | Swami Sarvapriyananda explains how you are that which is aware of the 'I' (the ego)
COVID-19 Deaths Within 28 Days of a Positive Test - Great for Fear, Not So Great For the Vaccine mad-bhaktiṁ labhate parām 2021-04-30 | SPI-M-O, who do the modelling for SAGE (Scientific Advisory Group on Emergencies) is concerned that the way COVID-19 deaths have been defined for the last year, i.e. anyone who dies within 28 days of a positive PCR test, is a ‘COVID-19 death’, won't look good for the vaccine. 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-2021Here 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.pdfAnd here is the news article:inews.co.uk/news/politics/28-day-definition-covid-deaths-could-distort-vaccine-success-data-warn-scientists-97365d
Sky News: Italian Woman Dies 19 Days After AstraZeneca Jab, Family Launch Legal Case mad-bhaktiṁ labhate parām 2021-04-19 | ...
How Do You Know Anything? Our Habitual Misinterpretation of Experience mad-bhaktiṁ labhate parām 2021-04-15 | From a talk given by Swami Tadatmananda.
The Vedas: Why We Need Them And What Their Ultimate Goal Is mad-bhaktiṁ labhate parām 2021-04-14 | Original video by Chaitanya Charan Das: youtu.be/RZ_Mk295LeIThe Mysterious Origins of Man: youtu.be/6BRrKylo2M0
Chaitanya Charan Das: Commonly Expressed Doubts In Regard to the Law of Karma mad-bhaktiṁ labhate parām 2021-04-13 | Why do good things happen to bad people? Why do bad things happen to good people? etc,From a presentation by Chaitanya Charan Das. Full video, with Q & A the end: youtu.be/9f_JXBUZkzE
Making Sense of Lifes Inequities ⎮Chance? An Arbitrary God? Or The Law of Karma? mad-bhaktiṁ labhate parām 2021-04-13 | From a presentation by Chaitanya Charan Das. Full video, with Q & A the end: youtu.be/9f_JXBUZkzE
Karma & Compassion: Does Accepting the Law of Karma Make us Hard-Hearted? mad-bhaktiṁ labhate parām 2021-04-12 | Original video by Chaitanya Charan Das (I added the news report about Glenn Hoddle and the titles): youtu.be/u3wHZ6hEvVU
Everybody Look Whats Going Down mad-bhaktiṁ labhate parām 2021-04-12 | EVERYBODY LOOK WHAT'S GOING DOWN.Paranoia strikes deepInto your life it will creepIt starts when you're always afraidStep out of line, the man come and take you away.We better stopHey, what's that sound?Everybody look what's going down.We better stopHey, what's that sound?Everybody look what's going down.We better stopNow, what's that sound?Everybody look what's going down.We better stopChildren, what's that sound?Everybody look what's going down.Music: For What it's WorthBy Buffalo SpringfieldVideo in Bitchute:bitchute.com/video/NWiuDCbYZW0W
Chaitanya Charan Das: The Past Life Stab Wound Birthmarks of Necip Unlutaskiran (Necip Budak) mad-bhaktiṁ labhate parām 2021-04-11 | Let’s consider a case that involved six correlating birthmarks from Ian Stevenson’s book Where Reincarnation and Biology Intersect. Case with Multiple Correlating Birthmarks: 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 DasHere’s a PDF copy of the book:scribd.com/document/475000031/Demystifying-Reincarnation-Chaitanya-Charan-pdf
Dr Jim Tucker & Dr. Bruce Greyson: Birthmarks & Birth Defects Resulting from Wounds in Past Lives mad-bhaktiṁ labhate parām 2021-04-10 | Sources: Friendly Fire: Life Before Life, featuring Dr. Jim B. Tucker:youtu.be/YLKT5UsKoqMDr Bruce Greyson: Is Consciousness A Product of the Brain?youtu.be/5pX2IMLF2pQCHILDREN’S MEMORIES OF PREVIOUS LIVES - Jim B. Tucker M.D.youtu.be/4g5mYQEmkqQ
Are You a Body That is Conscious, Or Are You Consciousness That is Aware of a Body? mad-bhaktiṁ labhate parām 2021-04-05 | From the point of view of your own experience, is it more logical to say that you are a body in which consciousness comes and goes, or that the body comes and goes in the consciousness that you are?An excerpt From:"The Many Reasons Why you Are Not the Mind & The Body" youtu.be/Psx75NXiWUo
Swami Sarvapriyananda: Mistaking Goo, to Be You mad-bhaktiṁ labhate parām 2021-04-05 | An excerpt From:"The Many Reasons Why you Are Not the Mind & The Body" youtu.be/Psx75NXiWUo
The Hard Problem of Consciousness & Promissory Materialism mad-bhaktiṁ labhate parām 2021-03-26 | Material science says "We'll explain it, eventually". Swami Sarvapriyananda speaking about the hard problem of consciousness and promissory materialism.
Chaitanya Charan Das: Krishna is the Ultimate GPS mad-bhaktiṁ labhate parām 2020-10-21 | Excerpt from this video:youtu.be/8w6xbjjHsTg
Chaitanya Charan Das: Is the Ultimate Reality Personal or Impersonal? (Bhagavad-Gita 7.24) mad-bhaktiṁ labhate parām 2020-10-20 | Key verse 27, from the 'Gita key verses' classes of Chaitanya CharanPrabhu:Original video: youtu.be/7Qob95pNYJw Websites: www.gitadaily.comwww.thespiritualscientist.comChaitanya 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-gitaHe 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/GitaDailyWisdomEmail subscription: groups.google.com/forum/#!forum/gitadailySoundCloud - soundcloud.com/chaitanya-charanTwitter - twitter.com/ChaitanyaTSSGoogle plus: plus.google.com/u/0/113248196346703384546/postsInstagram - @ccd.rnsmGitaDaily app: play.google.com/store/apps/details%E2%80%A6
Swami Sarvapriyananda: The Many Reasons Why You Are Not the Mind or the Body mad-bhaktiṁ labhate parām 2020-10-20 | Adi Sankara 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. 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 kāṅkṣhatisamaḥ 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/2UGLqRNAdi 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/2R8NjEuAchintya-Bheda-Abheda is also mentioned at the two links below, while discussing the meaning of 'Aham Brahmasmi'bit.ly/2XlvN3Pbit.ly/2Vm9qZgThe 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.orgFor 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
Swami Sarvapriyananda: It Helps to Put Some Distance Between You and Your Mind mad-bhaktiṁ labhate parām 2020-10-20 | ...
Chaitanya Charan Das: Jesus the Only Way & Everything Else is a Lie of the Devil ? mad-bhaktiṁ labhate parām 2020-05-14 | No copyright infringement intended. My channel is not monetised in any way. Just sharing to help others: Original video: youtu.be/TVKgzbqg-A4Transcription 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 kāṅkṣhatisamaḥ 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/2UGLqRNAdi 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/2R8NjEuThe 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.orgFor 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:
Chaitanya Charan Prabhu: Death is the Ultimate Meaning Destroyer mad-bhaktiṁ labhate parām 2020-05-04 | Original full video: 'From Entangled to Enlightened - Lessons from Yayati Story'youtu.be/6NcQowR-Jzo
George Harrison & the Hare Krishna Mantra, London 1969 mad-bhaktiṁ labhate parām 2020-05-04 | From the movie: Hare Krishna: The Mantra, The Movement and the Swami Who started It All* currently viewable in You Tube here: youtu.be/1cXJrt9wVCY
Srila A.C Bhaktivedanta Swami Prabhupada: Changing Bodies is Birth and Death mad-bhaktiṁ labhate parām 2020-05-01 | Srila A.C. Bhaktivedanta Swami Prabhupada, Krishna's pure devotee, explains how having come to the human form of life, which is endowed with the intelligence to enquire into spiritual truth, one should realise that as an eternal soul, having to repeatedly die and take birth again due to one’s karma, is not desirable.
The Story of Pingala the Prostitute, Sung by Karnamrita Dasi (with translated verses) mad-bhaktiṁ labhate parām 2020-05-01 | Read the full story of Pingala in the Srimad Bhagavatam, here:vedabase.io/en/library/sb/11/8What A Saint Learned from a Prostitute, by Chaitanya Charan Prabhuthespiritualscientist.com/2015/02/what-a-saint-learned-from-a-prostitute-2
Why You Feel Like You Are the Mind and Body, Even Though Youre Not mad-bhaktiṁ labhate parām 2020-04-30 | Explained by Swami Sarvapriyananda.
Swami Sarvapriyananda: The Physical Body, the Subtle Body, the Self & the word Soul mad-bhaktiṁ labhate parām 2020-04-28 | No copyright infringement intended. My channel is not monetised in any way. Just sharing to help others. Video source (full video): https: youtu.be/Bxvc4eL3tagAbout 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 kāṅkṣhatisamaḥ 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/2UGLqRNAdi 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/2R8NjEuAchintya-Bheda-Abheda is also mentioned at the two links below, while discussing the meaning of 'Aham Brahmasmi'bit.ly/2XlvN3Pbit.ly/2Vm9qZgThe 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.orgFor 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/PRAPANNphysical body, subtle body, atman,
Chaitanya Charan Das: Demystifying the Law of Karma mad-bhaktiṁ labhate parām 2020-04-22 | No copyright infringement intended. My channel is not monetised in any way. Just sharing for the upliftment of others. Original video, from ISKCON Melbourne: youtu.be/9f_JXBUZkzEDownloadable Mp3, here on Chiatnay Charan Prabhu's website thespiritualscientist.com/2016/06/unravelling-mystery-karma-qa
Swami Sarvapriyananda: Your Real Self is One Step Back from the Feeling: “I am aware mad-bhaktiṁ labhate parām 2020-04-20 | The recognition of one's immediate awareness, or the familiar experience that "I am aware", is not the same thing as directly realising the real self, pure witness consciousness.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 kāṅkṣhatisamaḥ 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/2UGLqRNAdi 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/2R8NjEuAchintya-Bheda-Abheda is also mentioned at the two links below, while discussing the meaning of 'Aham Brahmasmi'bit.ly/2XlvN3Pbit.ly/2Vm9qZgThe 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.orgFor 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/PRAPANNChitchāyā 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,
Chaitanya Charan Prabhu: Is Krishna Brahman or Parabrahman? mad-bhaktiṁ labhate parām 2020-04-20 | No copyright infringement intended. My channel is not monetised in any way. Just sharing for the upliftment of others. Video source: youtu.be/5QlsSShNC6wMore about the term 'Aham Brahmasmi' ('I am Brahman')bit.ly/2XlvN3Pbit.ly/2Vm9qZgChaitanya Charan Das' website (The Spiritual Scientist)thespiritualscientist.comTRANSCRIPTION: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!
Swami Sarvapriyananda: The Identification Between the Reflected Consciousness & the Ego mad-bhaktiṁ labhate parām 2020-04-15 | No copyright infringement intended. My channel is not monetised in any way.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 kāṅkṣhatisamaḥ 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/2UGLqRNAdi 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/2R8NjEuAchintya-Bheda-Abheda is also mentioned at the two links below, while discussing the meaning of 'Aham Brahmasmi'bit.ly/2XlvN3Pbit.ly/2Vm9qZgThe 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.orgFor 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/PRAPANNChitchāyā,chitchaya,chit chaya,reflected consciousness,reflected awareness,pure consciousness,real self,ego,chid aphasia,chidabhasa,Swami Sarvapriyananda,Rupert Spira,I am aware
Swami Sarvapriyananda: But Doesnt Consciousness Stop During Deep Dreamless Sleep? mad-bhaktiṁ labhate parām 2020-04-14 | No copyright infringement intended. My channel is not monetised in any way.
Swami Sarvapriyananda: REAL PEACE, Beyond Peace of Mind mad-bhaktiṁ labhate parām 2020-04-13 | No copyright infringement intended. My channel is not monetised in any way.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 kāṅkṣhatisamaḥ 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/2UGLqRNAdi 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/2R8NjEuAchintya-Bheda-Abheda is also mentioned at the two links below, while discussing the meaning of 'Aham Brahmasmi'bit.ly/2XlvN3Pbit.ly/2Vm9qZgThe 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.orgFor 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
Swami Sarvapriyananda: Upanishads, Bhagavad Gita, Brahmasutras & Different Flavours of Vedanta mad-bhaktiṁ labhate parām 2020-04-13 | No copyright infringement intended. My channel is not monetised in any way. Just sharing to help others. Video source (full video): youtu.be/m6kALQlK6-QYou can read more about Achintya bheda Abheda at the links below:What is Achintya Bheda Abheda given by Jiva Gosvami?bit.ly/35ndNIhAchintya Bheda Abheda Vedanta: Vedanta doesn’t just teach oneness, but difference too.bit.ly/2YkOYeCWhat are the differences between Advaita and Achintya Bheda Abheda?bit.ly/2YnqCkeAchintya-Bheda-Abheda is mentioned at the inks below which are primary discussing the meaning of the term "Aham Brahmasmi" bit.ly/2XlvN3Pbit.ly/2Vm9qZgHere is my playlist of videos about Achintya bheda Abheda:bit.ly/2zIkb0SAnd 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 kāṅkṣhatisamaḥ 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/2UGLqRNAdi 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/2R8NjEuThe 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.orgFor 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
Dr. Jim Tucker & Dr. Ian Stevenson: Reincarnation Research into Childrens Past Lives mad-bhaktiṁ labhate parām 2020-04-13 | ...
The Near Death Experience of Pam Reynolds mad-bhaktiṁ labhate parām 2020-04-10 | Pam Reynolds' NDE has so many facets to it that make it one of the hardest to explain in mere physical terms. Of course consciousness does not die with the brain, and this particular near death experience is a very good indicator of this.
Swami Sarvapriyananda: Conscious Experience and the Hard Problem of Consciousness mad-bhaktiṁ labhate parām 2020-04-10 | No copyright infringement intended. My channel is not monetised in any way. 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 kāṅkṣhatisamaḥ 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/2UGLqRNAdi 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/2R8NjEuAchintya-Bheda-Abheda is also mentioned at the two links below, while discussing the meaning of 'Aham Brahmasmi'bit.ly/2XlvN3Pbit.ly/2Vm9qZgThe 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.orgFor 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/PRAPANNChitchāyā 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
Swami Sarvapriyananda: Different Schools of Vedanta (Advaita, Vishishtadvaita, Dwaita, etc) mad-bhaktiṁ labhate parām 2020-04-06 | 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/2zIkb0SAnd 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/wLNEbdm4lW0I'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 kāṅkṣhatisamaḥ 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/2UGLqRNAdi 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.orgFor 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
Swami Sarvapriyananda: Reflected Consciousness (Chidabhasa/Chitchaya) & Pure Witness Consciousness mad-bhaktiṁ labhate parām 2020-04-06 | 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=8-2While 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 kāṅkṣhatisamaḥ 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/2UGLqRNAdi 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/2R8NjEuAnd 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/2XlvN3Pbit.ly/2Vm9qZgThe 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.orgFor 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,
Swami Sarvapriyananda: The Vedantic Understanding of the Ego (Ahaṅkāra) mad-bhaktiṁ labhate parām 2020-04-04 | Ahaṅkāra or ego, is an aspect of mind that produces the function of thought related to self awareness, self-identity, and self-conceit (the personal pronoun ‘aham’ means I, and ‘kāra’, the doer). Ahaṅkāra is the aspect of the mind that causes notions of I-ness and my-ness: “I am a man,” "I am a woman" “I am happy,” "I am sad" “I know,” “This is mine", etc. Ahaṅkāra delimits awareness and refracts it to fit into the contours of the particular body and mind within which it finds itself. It is because of ahaṅkāra that the awareness of an ant is limited to the range of the ant’s senses and the conceptual structure of its mind, while the awareness of an elephant has a larger range, and that of a human an even larger range. This restructuring of the lens of ahaṅkāra, so to speak, is the result of specific sets of saṁskāras (imprints from present and past lives), relevant to any particular form - bug, dog, or human - activating at the appropriate time.From the Yoga Sutras of Patanjali, by Prof. Edwin Bryant (Advaita Das) amzn.to/33YPOP6
The Experience of Being Aware: Realisation of Atman? Or Ego Identified with Reflected Consciousness? mad-bhaktiṁ labhate parām 2020-04-01 | Rupert Spira speaks of the readily available experience of being aware as your real self. While Swami Sarvapriyananda explains how the ego, identifying with reflected consciousness, becomes an "aware I" and gives us the experience of being aware, which is also an object from the perspective of the real self. Anything you can be aware of, even the awareness you might feel to be who you are, cannot be the self proper. Your Real Self is 'One Step Back' from the Feeling: “I am aware"youtu.be/nRtXosRafhg
Prof. Edwin Bryant [Advaita Das]: Sankhya, Yoga, Vedanta & The Hard Problem of Consciousness mad-bhaktiṁ labhate parām 2020-04-01 | Full presentation (this excerpt is a question asked at 1.09.45, during the Q & A): youtu.be/cp1X-ar76nA?t=4188 Prof. Edwin Bryant [Advaita Das]: Asamprajñāta Samādhi Explained (Patanjali's Yoga Sutras)youtu.be/d7dZ26cEUgUProfessor Edwin Bryant's Bio:http://www.edwinbryant.orgExcerpt from Edwin Bryant's Translation & Commentary on the Yoga Sutras:Ch 1.V 1 atha yogānuśāsanam atha, now; yoga, yoga; anuśāsanam, teachingsNow, 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.The Hard Problem of Consciousness,David Chalmers,Dwin F Bryant,Vedanta,Yoga Sutras Patanjali,Yoga,Mindfulness,Advaita,Rubert Spira,Eckhart Tolle,brain and consciousness,Science and consciousness,Krishna,Hare Krishna,Mantra,Meditation,Swami Sarvapriyananda,the seer,purusha,Prakrit,purse,Dhyana,Buddhism,The real self,the atman,consciousness,Vedas,Upanishads
Prof. Edwin Bryant (Advaita Das): Asamprajñāta Samādhi Explained (Patanjalis Yoga Sutras) mad-bhaktiṁ labhate parām 2020-04-01 | From the Q & A following Professor Edwin Bryants much longer presentation on The Yoga Sutras by Patanjali. Listen to the full lecture here:youtu.be/cp1X-ar76nAProf. Edwin F. Bryant [Advaita Das]: Sankhya, Yoga, Vedanta & The Hard Problem of Consciousnessyoutu.be/AJRNAUvWbq4Edwin Bryant: Why Read the Yoga Sutras?wanderlust.com/journal/edwin-bryant-why-read-the-yoga-sutrasEdwin 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
Bhaja Govindam By Ādi Śaṅkarācārya│Full (31 Verses) mad-bhaktiṁ labhate parām 2020-03-30 | "Worship Govinda, worship Govinda, worship Govinda, O fool!" Here's the full translation of this song, with two extra verses not found in every version: http://www.harekrsna.de/artikel/Bhaja-Govindam.pdfHare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare HareHare Rāma Hare Rāma Rāma Rāma Hare Harekrite yad dhyayate visnu tretaya yajato makhaidvapare 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 bhaginayatra 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.”
