suchakjani

Bhishma(one of the greatest persons) explains diffrently in the Mahabharat, on his death bed, have you read it ? Anyway here is a verse form the Gita that disproves your point, and mind you it is explained by Sri Krishna , TEXT 9 janma karma ca me divyam evam yo vetti tattvatah tyaktva deham punar janma naiti mam eti so 'rjuna WORD FOR WORD janma -- birth; karma -- work; ca -- also; me -- of Mine; divyam -- transcendental; evam -- like this; yah -- anyone who; vetti -- knows; tattvatah -- in reality; tyaktva -- leaving aside; deham -- this body; punah -- again; janma -- birth; na -- never; eti -- does attain; mam -- unto Me; eti -- does attain; sah -- he; arjuna -- O Arjuna. TRANSLATION One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna. PURPORT The Lord's descent from His transcendental abode is already explained in the 6th verse. One who can understand the truth of the appearance of the Personality of Godhead is already liberated from material bondage, and therefore he returns to the kingdom of God immediately after quitting this present material body. Such liberation of the living entity from material bondage is not at all easy. The impersonalists and the yogis attain liberation only after much trouble and many, many births. Even then, the liberation they achieve -- merging into the impersonal brahmajyoti of the Lord -- is only partial, and there is the risk of returning to this material world. But the devotee, simply by understanding the transcendental nature of the body and activities of the Lord, attains the abode of the Lord after ending this body and does not run the risk of returning to this material world. In the Brahma-samhita (5.33) it is stated that the Lord has many, many forms and incarnations: advaitam acyutam anadim ananta-rupam. Although there are many transcendental forms of the Lord, they are still one and the same Supreme Personality of Godhead. One has to understand this fact with conviction, although it is incomprehensible to mundane scholars and empiric philosophers. As stated in the Vedas (Purusa-bodhini Upanisad): eko devo nitya-lilanurakto bhakta-vyapi hrdy antar-atma "The one Supreme Personality of Godhead is eternally engaged in many, many transcendental forms in relationships with His unalloyed devotees." This Vedic version is confirmed in this verse of the Gita personally by the Lord. He who accepts this truth on the strength of the authority of the Vedas and of the Supreme Personality of Godhead and who does not waste time in philosophical speculations attains the highest perfectional stage of liberation. Simply by accepting this truth on faith, one can, without a doubt, attain liberation. The Vedic version tat tvam asi is actually applied in this case. Anyone who understands Lord Krishna to be the Supreme, or who says unto the Lord "You are the same Supreme Brahman, the Personality of Godhead," is certainly liberated instantly, and consequently his entrance into the transcendental association of the Lord is guaranteed. In other words, such a faithful devotee of the Lord attains perfection, and this is confirmed by the following Vedic assertion: tam eva viditvati mrtyum eti nanyah pantha vidyate 'yanaya "One can attain the perfect stage of liberation from birth and death simply by knowing the Lord, the Supreme Personality of Godhead, and there is no other way to achieve this perfection." (Svetasvatara Upanisad 3.8) That there is no alternative means that anyone who does not understand Lord Krishna as the Supreme Personality of Godhead is surely in the mode of ignorance and consequently he will not attain salvation simply, so to speak, by licking the outer surface of the bottle of honey, or by interpreting the Bhagavad-gita according to mundane scholarship. Such empiric philosophers may assume very important roles in the material world, but they are not necessarily eligible for liberation. Such puffed-up mundane scholars have to wait for the causeless mercy of the devotee of the Lord. One should therefore cultivate Krishna consciousness with faith and knowledge, and in this way attain perfection. Sri Krishna clearly differs from your view. Lets see what Sri Krishna asks us to do 18.64 TEXT 66 sarva-dharman parityajya mam ekam saranam vraja aham tvam sarva-papebhyo moksayisyami ma sucah WORD FOR WORD sarva-dharman -- all varieties of religion; parityajya -- abandoning; mam -- unto Me; ekam -- only; saranam -- for surrender; vraja -- go; aham -- I; tvam -- you; sarva -- all; papebhyah -- from sinful reactions; moksayisyami -- will deliver; ma -- do not; sucah -- worry. TRANSLATION Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear. PURPORT The Lord has described various kinds of knowledge and processes of religion -- knowledge of the Supreme Brahman, knowledge of the Supersoul, knowledge of the different types of orders and statuses of social life, knowledge of the renounced order of life, knowledge of nonattachment, sense and mind control, meditation, etc. He has described in so many ways different types of religion. Now, in summarizing Bhagavad-gita, the Lord says that Arjuna should give up all the processes that have been explained to him; he should simply surrender to Krishna. That surrender will save him from all kinds of sinful reactions, for the Lord personally promises to protect him. In the Seventh Chapter it was said that only one who has become free from all sinful reactions can take to the worship of Lord Krishna. Thus one may think that unless he is free from all sinful reactions he cannot take to the surrendering process. To such doubts it is here said that even if one is not free from all sinful reactions, simply by the process of surrendering to Sri Krishna he is automatically freed. There is no need of strenuous effort to free oneself from sinful reactions. One should unhesitatingly accept Krishna as the supreme savior of all living entities. With faith and love, one should surrender unto Him. The process of surrender to Krishna is described in the Hari-bhakti vilasa (11.676): anukulyasya sankalpah pratikulyasya varjanam raksisyatiti visvaso goptrtve varanam tatha atma-niksepa-karpanye sad-vidha saranagatih According to the devotional process, one should simply accept such religious principles that will lead ultimately to the devotional service of the Lord. One may perform a particular occupational duty according to his position in the social order, but if by executing his duty one does not come to the point of Krishna consciousness, all his activities are in vain. Anything that does not lead to the perfectional stage of Krishna consciousness should be avoided. One should be confident that in all circumstances Krishna will protect him from all difficulties. There is no need of thinking how one should keep the body and soul together. Krishna will see to that. One should always think himself helpless and should consider Krishna the only basis for his progress in life. As soon as one seriously engages himself in devotional service to the Lord in full Krishna consciousness, at once he becomes freed from all contamination of material nature. There are different processes of religion and purificatory processes by cultivation of knowledge, meditation in the mystic yoga system, etc., but one who surrenders unto Krishna does not have to execute so many methods. That simple surrender unto Krishna will save him from unnecessarily wasting time. One can thus make all progress at once and be freed from all sinful reactions. One should be attracted by the beautiful vision of Krishna. His name is Krishna because He is all-attractive. One who becomes attracted by the beautiful, all-powerful, omnipotent vision of Krishna is fortunate. There are different kinds of transcendentalists -- some of them are attached to the impersonal Brahman vision, some of them are attracted by the Supersoul feature, etc., but one who is attracted to the personal feature of the Supreme Personality of Godhead, and, above all, one who is attracted by the Supreme Personality of Godhead as Krishna Himself, is the most perfect transcendentalist. In other words, devotional service to Krishna, in full consciousness, is the most confidential part of knowledge, and this is the essence of the whole Bhagavad-gita. Karma-yogis, empiric philosophers, mystics and devotees are all called transcendentalists, but one who is a pure devotee is the best of all. The particular words used here, ma sucah, "Don't fear, don't hesitate, don't worry," are very significant. One may be perplexed as to how one can give up all kinds of religious forms and simply surrender unto Krishna, but such worry is useless. So it is Sri Krishna who is clearly explianig that we need surrender to him alone as seen in the verse above. Regards Suchak Jani

Ok, just to clarify here, i have met and seen many people form the mhadva, ramnanuja, vallabhacharya, sampradaya who agree with Srila Prabhupada's translation. And i repeat all of them agree that Sri Krishna(Vishnu) is The Supreme Personality of Godhead. The only reason why i think commentators(i would rather listen to sages from paramparas instead of just mere commentators) are important is beacuse Sri Krishna explains "evam paramopara praptam...". Ok, so now let us keep your translation even:- so your exact tanslation is :- "the Unmanifest to manifest having come to think, me ,foolish supreme nature not knowing immutable unsurpassed." Is it not crystal clear like the sun, is it any diffrent than what Srila Prabhupada is explaining ? Then why do you say"The foolish think of me the Unmanifest, as having manifestation, not knowing my supreme nature, immutable , unsurpassed "? Also , you claim, I do not or rather cannot agree based on the above Again Srila Prabhupada, has often mentioned that he is in a chain of a Parampara(disciplic sucession) and other paramparas also agree that Sri Krishna is the supreme personality of godhead. A story:- I once met a gret sage form the Updipi Mhadbva sampradaya visiting the usa, He was a sanyasi and a terrific preacher and very very humble and simple.He had nothing to do with ISKCON. When he saw that i was from Srila Prabhupada's mission he took me to the side, looked very gravely in my eyes and told me that "You are in very fortunate and please continue to do the good work Srila Prabupada's mission has kindly given you". You see there are many great teachers who are not from iskcon and who still have very high regards for Srila Prabhupada and his mission. So no, Prabhupada is not just "one commentator", rather he is a great sage and teacher , who is just in a chian of one of the disciplic sucessions who all accept that Sri Krishna is the Supreme Personality of Godhead. Regards

Reaswaran, that is what you think, but lets see what Sri Krishna Himself, explains in the gita:- Chapter 7 verse 24 TEXT 24 avyaktam vyaktim apannam manyante mam abuddhayah param bhavam ajananto mamavyayam anuttamam WORD FOR WORD avyaktam -- nonmanifested; vyaktim -- personality; apannam -- achieved; manyante -- think; mam -- Me; abuddhayah -- less intelligent persons; param -- supreme; bhavam -- existence; ajanantah -- without knowing; mama -- My; avyayam -- imperishable; anuttamam -- the finest. TRANSLATION Unintelligent men, who do not know Me perfectly, think that I, the Supreme Personality of Godhead, Krishna, was impersonal before and have now assumed this personality. Due to their small knowledge, they do not know My higher nature, which is imperishable and supreme. PURPORT Those who are worshipers of demigods have been described as less intelligent persons, and here the impersonalists are similarly described. Lord Krishna in His personal form is here speaking before Arjuna, and still, due to ignorance, impersonalists argue that the Supreme Lord ultimately has no form. Yamunacarya, a great devotee of the Lord in the disciplic succession of Ramanujacarya, has written two very appropriate verses in this connection. He says, tvam sila-rupa-caritaih parama-prakrstaih sattvena sattvikataya prabalais ca sastraih prakhyata-daiva-paramartha-vidam matais ca naivasura-prakrtayah prabhavanti boddhum "My dear Lord, devotees like Vyasadeva and Narada know You to be the Personality of Godhead. By understanding different Vedic literatures, one can come to know Your characteristics, Your form and Your activities, and one can thus understand that You are the Supreme Personality of Godhead. But those who are in the modes of passion and ignorance, the demons, the nondevotees, cannot understand You. They are unable to understand You. However expert such nondevotees may be in discussing Vedanta and the Upanisads and other Vedic literatures, it is not possible for them to understand the Personality of Godhead." (Stotra-ratna 12) In the Brahma-samhita it is stated that the Personality of Godhead cannot be understood simply by study of the Vedanta literature. Only by the mercy of the Supreme Lord can the Personality of the Supreme be known. Therefore in this verse it is clearly stated that not only are the worshipers of the demigods less intelligent, but those nondevotees who are engaged in Vedanta and speculation on Vedic literature without any tinge of true Krishna consciousness are also less intelligent, and for them it is not possible to understand God's personal nature. Persons who are under the impression that the Absolute Truth is impersonal are described as abuddhayah, which means those who do not know the ultimate feature of the Absolute Truth. In the Srimad-Bhagavatam it is stated that supreme realization begins from the impersonal Brahman and then rises to the localized Supersoul -- but the ultimate word in the Absolute Truth is the Personality of Godhead. Modern impersonalists are still less intelligent, for they do not even follow their great predecessor Sankaracarya, who has specifically stated that Krishna is the Supreme Personality of Godhead. Impersonalists, therefore, not knowing the Supreme Truth, think Krishna to be only the son of Devaki and Vasudeva, or a prince, or a powerful living entity. This is also condemned in the Bhagavad-gita (9.11). Avajananti mam mudha manusim tanum asritam: "Only the fools regard Me as an ordinary person." The fact is that no one can understand Krishna without rendering devotional service and without developing Krishna consciousness. he Bhagavatam (10.14.29) confirms this: athapi te deva padambuja-dvaya- prasada-lesanugrhita eva hi janati tattvam bhagavan mahimno na canya eko 'pi ciram vicinvan "My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he can understand the greatness of Your personality. But those who speculate to understand the Supreme Personality of Godhead are unable to know You, even though they continue to study the Vedas for many years." One cannot understand the Supreme Personality of Godhead, Krishna, or His form, quality or name simply by mental speculation or by discussing Vedic literature. One must understand Him by devotional service. When one is fully engaged in Krishna consciousness, beginning by chanting the maha-mantra -- Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare -- then only can one understand the Supreme Personality of Godhead. Nondevotee impersonalists think that Krishna has a body made of this material nature and that all His activities, His form and everything are maya. These impersonalists are known as Mayavadis. They do not know the ultimate truth. The twentieth verse clearly states, kamais tais tair hrta-jnanah prapadyante 'nya-devatah. "Those who are blinded by lusty desires surrender unto the different demigods." It is accepted that besides the Supreme Personality of Godhead, there are demigods who have their different planets, and the Lord also has a planet. As stated in the twenty-third verse, devan deva-yajo yanti mad-bhakta yanti mam api: the worshipers of the demigods go to the different planets of the demigods, and those who are devotees of Lord Krishna go to the Krishnaloka planet. Although this is clearly stated, the foolish impersonalists still maintain that the Lord is formless and that these forms are impositions. From the study of the Gita does it appear that the demigods and their abodes are impersonal? Clearly, neither the demigods nor Krishna, the Supreme Personality of Godhead, are impersonal. They are all persons; Lord Krishna is the Supreme Personality of Godhead, and He has His own planet, and the demigods have theirs. Therefore the monistic contention that ultimate truth is formless and that form is imposed does not hold true. It is clearly stated here that it is not imposed. From the Bhagavad-gita we can clearly understand that the forms of the demigods and the form of the Supreme Lord are simultaneously existing and that Lord Krishna is sac-cid-ananda, eternal blissful knowledge. The Vedas also confirm that the Supreme Absolute Truth is ananda-mayo 'bhyasat, or by nature full of blissful pleasure, and that He is the reservoir of unlimited auspicious qualities. And in the Gita the Lord says that although He is aja (unborn), He still appears. These are the facts that we should understand from the Bhagavad-gita. We cannot understand how the Supreme Personality of Godhead can be impersonal; the imposition theory of the impersonalist monist is false as far as the statements of the Gita are concerned. It is clear herein that the Supreme Absolute Truth, Lord Krishna, has both form and personality. ------------------------ In Fact in the very next verse Sri Krishna calls such people as foolish and unintelligent.(mudho) ------------------------ TEXT 25 naham prakasah sarvasya yoga-maya-samavrtah mudho 'yam nabhijanati loko mam ajam avyayam WORD FOR WORD na -- nor; aham -- I; prakasah -- manifest; sarvasya -- to everyone; yoga-maya -- by internal potency; samavrtah -- covered; mudhah -- foolish; ayam -- these; na -- not; abhijanati -- can understand; lokah -- persons; mam -- Me; ajam -- unborn; avyayam -- inexhaustible. TRANSLATION I am never manifest to the foolish and unintelligent. For them I am covered by My internal potency, and therefore they do not know that I am unborn and infallible. PURPORT It may be argued that since Krishna was present on this earth and was visible to everyone, then why isn't He manifest to everyone now? But actually He was not manifest to everyone. When Krishna was present there were only a few people who could understand Him to be the Supreme Personality of Godhead. In the assembly of Kurus, when Sisupala spoke against Krishna's being elected president of the assembly, Bhisma supported Him and proclaimed Him to be the Supreme God. Similarly, the Pandavas and a few others knew that He was the Supreme, but not everyone. He was not revealed to the nondevotees and the common man. Therefore in the Bhagavad-gita Krishna says that but for His pure devotees, all men consider Him to be like themselves. He was manifest only to His devotees as the reservoir of all pleasure. But to others, to unintelligent nondevotees, He was covered by His internal potency. In the prayers of Kunti in the Srimad-Bhagavatam (1.8.19) it is said that the Lord is covered by the curtain of yoga-maya and thus ordinary people cannot understand Him. This yoga-maya curtain is also confirmed in the Isopanisad (mantra 15), in which the devotee prays: hiranmayena patrena satyasyapihitam mukham tat tvam pusann apavrnu satya-dharmaya drstaye "O my Lord, You are the maintainer of the entire universe, and devotional service to You is the highest religious principle. Therefore, I pray that You will also maintain me. Your transcendental form is covered by the yoga-maya. The brahmajyoti is the covering of the internal potency. May You kindly remove this glowing effulgence that impedes my seeing Your sac-cid-ananda-vigraha, Your eternal form of bliss and knowledge." The Supreme Personality of Godhead in His transcendental form of bliss and knowledge is covered by the internal potency of the brahmajyoti, and the less intelligent impersonalists cannot see the Supreme on this account. Also in the Srimad-Bhagavatam (10.14.7) there is this prayer by Brahma: "O Supreme Personality of Godhead, O Supersoul, O master of all mystery, who can calculate Your potency and pastimes in this world? You are always expanding Your internal potency, and therefore no one can understand You. Learned scientists and learned scholars can examine the atomic constitution of the material world or even the planets, but still they are unable to calculate Your energy and potency, although You are present before them." The Supreme Personality of Godhead, Lord Krishna, is not only unborn but also avyaya, inexhaustible. His eternal form is bliss and knowledge, and His energies are all inexhaustible. ------------------------ In Fact in i do consider myself just a lay reader of the gita that you have descibed, and i have no illusions about Krishna's ultimate form being impersonal or anything like that. I can see clearly that He is The Eternal Spiritual Supreme Personality of Gohead Even in the chaper 6 46(last verse) , Sri Krishna, explains that the best yogi is one who is devoted/worships Him. (see "sraddhavan bhajate yo mam") ------------------------ TEXT 47 yoginam api sarvesam mad-gatenantar-atmana sraddhavan bhajate yo mam sa me yuktatamo matah WORD FOR WORD yoginam -- of yogis; api -- also; sarvesam -- all types of; mat-gatena -- abiding in Me, always thinking of Me; antah-atmana -- within himself; sraddha-van -- in full faith; bhajate -- renders transcendental loving service; yah -- one who; mam -- to Me (the Supreme Lord); sah -- he; me -- by Me; yukta-tamah -- the greatest yogi; matah -- is considered. TRANSLATION And of all yogis, the one with great faith who always abides in Me, thinks of Me within himself, and renders transcendental loving service to Me -- he is the most intimately united with Me in yoga and is the highest of all. That is My opinion. PURPORT The word bhajate is significant here. Bhajate has its root in the verb bhaj, which is used when there is need of service. The English word "worship" cannot be used in the same sense as bhaj. Worship means to adore, or to show respect and honor to the worthy one. But service with love and faith is especially meant for the Supreme Personality of Godhead. One can avoid worshiping a respectable man or a demigod and may be called discourteous, but one cannot avoid serving the Supreme Lord without being thoroughly condemned. Every living entity is part and parcel of the Supreme Personality of Godhead, and thus every living entity is intended to serve the Supreme Lord by his own constitution. Failing to do this, he falls down. The Bhagavatam (11.5.3) confirms this as follows: ya esam purusam saksad atma-prabhavam isvaram na bhajanty avajananti sthanad bhrastah patanty adhah "Anyone who does not render service and neglects his duty unto the primeval Lord, who is the source of all living entities, will certainly fall down from his constitutional position." In this verse also the word bhajanti is used. Therefore, bhajanti is applicable to the Supreme Lord only, whereas the word "worship" can be applied to demigods or to any other common living entity. The word avajananti, used in this verse of Srimad-Bhagavatam, is also found in the Bhagavad-gita. Avajananti mam mudhah: "Only the fools and rascals deride the Supreme Personality of Godhead, Lord Krishna." Such fools take it upon themselves to write commentaries on the Bhagavad-gita without an attitude of service to the Lord. Consequently they cannot properly distinguish between the word bhajanti and the word "worship." The culmination of all kinds of yoga practices lies in bhakti yoga. All other yogas are but means to come to the point of bhakti in bhakti-yoga. Yoga actually means bhakti-yoga; all other yogas are progressions toward the destination of bhakti-yoga. From the beginning of karma-yoga to the end of bhakti-yoga is a long way to self-realization. Karma-yoga, without fruitive results, is the beginning of this path. When karma-yoga increases in knowledge and renunciation, the stage is called jnana-yoga. When jnana-yoga increases in meditation on the Supersoul by different physical processes, and the mind is on Him, it is called astanga-yoga. And when one surpasses the astanga-yoga and comes to the point of the Supreme Personality of Godhead Krishna, it is called bhakti yoga, the culmination. Factually, bhakti-yoga is the ultimate goal, but to analyze bhakti-yoga minutely one has to understand these other yogas. The yogi who is progressive is therefore on the true path of eternal good fortune. One who sticks to a particular point and does not make further progress is called by that particular name: karma-yogi, jnana-yogi or dhyana-yogi, raja-yogi, hatha-yogi, etc. If one is fortunate enough to come to the point of bhakti-yoga, it is to be understood that he has surpassed all other yogas. Therefore, to become Krishna conscious is the highest stage of yoga, just as, when we speak of Himalayan, we refer to the world's highest mountains, of which the highest peak, Mount Everest, is considered to be the culmination. It is by great fortune that one comes to Krishna consciousness on the path of bhakti-yoga to become well situated according to the Vedic direction. The ideal yogi concentrates his attention on Krishna, who is called Syamasundara, who is as beautifully colored as a cloud, whose lotuslike face is as effulgent as the sun, whose dress is brilliant with jewels and whose body is flower-garlanded. Illuminating all sides is His gorgeous luster, which is called the brahmajyoti. He incarnates in different forms such as Rama, Nrsimha, Varaha and Krishna, the Supreme Personality of Godhead, and He descends like a human being, as the son of mother Yasoda, and He is known as Krishna, Govinda and Vasudeva. He is the perfect child, husband, friend and master, and He is full with all opulences and transcendental qualities. If one remains fully conscious of these features of the Lord, he is called the highest yogi. This stage of highest perfection in yoga can be attained only by bhakti-yoga, as is confirmed in all Vedic literature: yasya deve para bhaktir yatha deve tatha gurau tasyaite kathita hy arthah prakasante mahatmanah "Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed." (Svetasvatara Upanisad 6.23) Bhaktir asya bhajanam tad ihamutropadhi-nairasyenamusmin manah-kalpanam, etad eva naiskarmyam. "Bhakti means devotional service to the Lord which is free from desire for material profit, either in this life or in the next. Devoid of such inclinations, one should fully absorb the mind in the Supreme. That is the purpose of naiskarmya." (Gopala-tapani Upanisad 1.15) These are some of the means for performance of bhakti, or Krishna consciousness, the highest perfectional stage of the yoga system. -- Thus end the Bhaktivedanta Purports to the Sixth Chapter of the Srimad Bhagavad-gita in the matter of Dhyana-yoga. /images/graemlins/smile.gif Please read this postcarefully and Then i think the onus is on you to reply from, the Bhagavad Gita, as to where did you find, in the Gita , Krishna has no personality and that he is only a human really ? I would also ask you to read the great works, of Sripad Sridhara Swami, Mhadvacharya(Udipi Krishna), Ramanujacarchya (Sri Rangam, Tirupati Balagi), Vishnu swami, Nimbarkacharya,Vallabhacharya(Sri Nathji),Jiva goswami(Vrindavan), etc... They are all Great Archaya of the past and all of them have impeecable credentials as great spiritual preceptors and guides. All of them agree that Sri Krishna is eternally a spritual personality. Read the Srimad Bhagavatam and you will know, or else read from the Padma purana. Be carefull of the thought , WHY ?? because this thought,of minimizing Krihsna(Vishnu),belongs not to you but to great demons of the past like ravan, hiranyaksha, hiranyakasphipu. I am sure if you read the gita(purported by ISKCON or by any of the above acharyas) you will understand that indeed Sri Krishna is The Eternal Spiritual Supreme Personality of Gohead. In fact i think, the best understanding you can get is from " The Sat Sandarbha", a great philosphical work by Sri Jiva Goswami(500 years old). Here are some links you can look at to see what i mean:- http://www.iskcon.org/sastra/f_bg.html Even the introduction here is enough to help you so much. http://www.iskcon.com/about/parampara/baladeva_vidyabhusana.html http://www.udupipages.com/temple/madva.html http://www.freeindia.org/biographies/sages/ramanujacharya/ http://members.tripod.com/~sriramanujar/ http://www.freeindia.org/biographies/sages/ramanujacharya/ Regards Suchak Jani

Dear Prabhu This is the most detailed thesis i have seen till date : http://www.veda.harekrsna.cz/encyclopedia/dharma.htm#a A detailed thesis containing :- A. Science of reincarnation in Vedic scriptures 1. Introduction 2. Attitude of Western science to reincarnation 3. Eight elements and two bodies 4. Soul (jiva) - source of consciousness 5. Three qualities (gunas) 6. Internal reincarnation - change of bodies in present life 7. External reincarnation - change of body at the time of death 8. Definition of "reincarnation" ------------------------- http://www.krishna.com/newsite/printarticles/Reincarnation.html Also detailed. ------------------------- http://www.mantra-meditation.com/reincarnation.html An Explanation by Srila Prabhupada Hare Krishna Jai Prabhupada