jiva
Full Member
Posts: 142
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Post by jiva on Feb 24, 2022 22:24:28 GMT -6
youtu.be/hN9KpDg9X0gI came across this lecture of an Advaitin claiming that Mahaprabhu was an Advaitin. He claims that the use of the word ‘mirror’ in the Sikshastakam proves that Mahaprabhu was telling people to worship Krishna within. After all, one uses a mirror to see their self. He also claims that iskcon is a movement to divide India It is a current Shankaracharya of Puri Peeth, Swami Sri Nischalananda Saraswati Maharaj, disciple of Swami Karpatri ji Maharaj (article about him by Jagat, Jagadananda das ji)
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Post by kirtaniya on Feb 25, 2022 4:45:39 GMT -6
youtu.be/hN9KpDg9X0gI came across this lecture of an Advaitin claiming that Mahaprabhu was an Advaitin. He claims that the use of the word ‘mirror’ in the Sikshastakam proves that Mahaprabhu was telling people to worship Krishna within. After all, one uses a mirror to see their self. He also claims that iskcon is a movement to divide India The mirror metaphor is an ancient feature of Buddhism too. Expresses profound insight. Which is, again, not necessarily by the metaphor of a mirror to be demonstrated. The same meaning is in "the dog looks at the bone, and the lion looks at the one who holds it."  Sometimes it is used as a Dharma Mirror, sometimes as a function of reflection, sometimes as an indication of a mind trap. In general, it is the same meaning in different contexts. Getting free means recognizing the trap and not clinging of what has come across, of what just reflects. Freedom is a question of every moment of consciousness - citta. For example, when we hear about the reflection of the moon in the mirror surface of water (another traditional example), we may think: what is the meaning of the moon, what is the meaning of the surface (or the mirror itself), what is the meaning of reflection? And we can come to rather absurd conclusions, because the reason here shows its limitations in comprehending the nature of the mind. For example, we may decide that the outside is reflected in the inside, and the mirror symbolizes the inside. Though pointing inward can be a useful direction when the focus is on the outside. Or there is another well-known (metaphysical) idea of cidabhasa, the reflection of Brahman (citta) in Buddhi. This idea is discussed by Sri Jiva Goswami in TS. We can understand, Brahman just cannot be the cause of anything, even if you call that anything an illusion. Ultimately, for Bhakti the idea of Brahman is just a fad of a reasoning mind. All of the above is not intended to assert a connection between Buddhism and Sriman Mahaprabhu. Sriman Mahaprabhu is unique and beyond isms. He is the boundless confidence itself, nourished by the direct vision of the absolute truth. It is enough for a suggestion of possible influence - the fact that Buddhism had some popularity in that area. As well as paraphrases of Nimai Pandit's teachings in his school of grammar, in the Caitanya Bhagavata, are a very curious demonstration of the informational nature of everything. Personally, I think that Caitanya Mahaprabhu got himself into the Advaita tradition precisely in order to demonstrate in practice that the Advaita methodology is based on attachment to fixed ideas about where everything comes from and how this coming, or reflection, happens. To show how these ideas (and ideas in general) can be useful, and also completely optional, in the light of a direct momentary knowledge. Insight is not ideas. |
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