The only argument which remains is that śabda-brahma or the Veda is not limited by time and space, therefore it also exists in the ātmā. About this I have already written above that this is acceptable, but then you have to explain the statements that say that the jīva is ignorant of Bhagavān. You cannot
When I was requested to comment on the discussion, I wrote as follows: “Jīva Gosvāmī has refuted sphota-vāda in Sarva-samvādini. It is not a question of citing some verses to prove a point but to understand the complete system. Does acintya-bhedabheda-vāda of Jīva Gosvāmī entertain the idea of sphota-vāda or the Veda or love being
Question: I’m currently exploring Bhaktivinod Thakur’s understanding of the nature of sastra. He seems to suggest that sastra (Veda) is an expression of the inherent knowledge of the jiva. Here is a fairly clear statement expressing this position (from ch. 3 of his Vaisnava-siddhanta-mala): Q: How can one know the truth about the Lord (bhagavat-tattva)?
QUESTION: Why can I not be a devotee of Kṛṣṇa without subscribing to Vedic or rather Indian customs? Why do I have to dress like an Indian, which even modern Indians don’t do? This may be alright while one is living in India, but to carry these customs to the West makes one look weird
Question: Sometimes devotees argue that there is no need to study and they give examples such as the story from Caitanya Caritamrita of the simple devotee who could not even read Bhagavad Gita, he was ‘reading’ it upside down and crying, but even so, Lord Caitanya was pleased with him. Answer: The point to take
Question: A question regarding Bhāgavatam 2.10.12 dravyaḿ karma ca kālaś ca svabhāvo jīva eva ca yad-anugrahataḥ santi na santi yad-upekṣayā Do you feel this is one of the pramānas establishing that the origin of the jīva is in Mahāviṣṇu / Puruṣa? I hear the verse like this: “He produced the fundamental material elements, and the
Question: Can you explain where the jivas have their origin. I understand it is in Paramatma, but Krsna also says that the living entities are his eternal fragmental parts (Gita 15.7). So what exactly does it mean? Answer: The simple principle, which I am sure you know, is that Bhagavan has three distinct saktis, namely
