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No detailed description available for "The Flower-Spray of the Quodammodo Doctrine".

This book is provided with direct translation of Śrīla Sanātana's Dig-darśinī commentary.The third volume is the second part of Gopakumāra's story. He reaches Dvārakā and finally enters Goloka, where he finally attains satisfaction on meeting the form of Kṛṣṇa who was the subject of his mantra. However, he attained this highest goal by doing kīrtana. He serves Kṛṣṇa as a cowherd boy, and encourages the brāhmaṇa whom he met in Vṛndāvana on earth to attain a similar status.

The two works, Vidagdha-mādhava and Lalita-mādhava were written by Śrīla Rūpa Gosvāmī. The Vidagdha-mādhava describes pastimes in Vṛndāvana, and the the pastimes in Lalita-mādhava begins in Vṛndāvana and ends in Dvārakā. Both of them, praised by Rāmānanda Rāya and Caitanya Mahāprabhu for its excellent verses, wonderfully describe the emotions of the highest rasa.Vidagdha-mādhava, a seven-act play was completed by Śrīla Rūpa Gosvāmī in the 1533 A.D. This work concerning Kṛṣṇa, friend of the gopīs, is permeated with ornaments in the form of conversations. The land within Vṛndāvana has become the arena for the performance of the drama. The spring season in which the moon has become newly red in response has become the suitable time.

Jaiva Dharma is a summary of Gauḍīya tattva written in the form of story. The philosophical elements are explained through questions and answers between the various characters, set a generation after the disappearance of Caitanya Mahāprabhu. The first part concerns general questions, the second part consists of explanation of Daśā mūla tattva, the third part is a summary of Bhakti-rasāmṛta-sindhu, and the fourth part is a summary of Ujjvala-nīlamaṇi.

This book is provided with direct translation of Śrīla Sanātana's Dig-darśinī commentary. This canto answers the question 'Who receives the greatest mercy of Kṛṣna?' The answer is illustrated through a story. Nārada visits various persons in this planet and higher planets in order to find the answer, and each person indicates some devotee who has received greater mercy. The end of the quest indicates the conclusion of Gauḍīya philosophy and Caitanya Mahāprabhu's teachings.

Our ācāryas such as Jīva Gosvāmī, Sanātana Gosvāmī and Viśvanātha Cakravartī have given extensive commentaries on the prayers of the personified Vedas, since those prayers refute the idea that Upaniṣads present the supreme Brahman as impersonal. Prabhodānanda Sarasvatī gives a completely different interpretation of the verses. Since the Upaniṣads became gopīs, he gives the meaning of the verses in terms of mādhurya rasa, as spoken by those Upaniṣad-gopis. He also gives a meaning according to the eternal gopis.

This book is provided with direct translation of Śrīla Sanātana's Dig-darśinī commentary.This portion of Bṛhad-bhāgavatāmṛta begins the story of Gopakumāra's search for the form of the Lord described in the mantra given to him by his guru. The conclusion, that the highest devotees are the gopīs, is similar to the theme of the first volume which involves Nārada's quest to find the greatest recipients of the Lord's mercy. However, in this story a devotee searches the earth, higher planets and Vaikuṇṭha for Kṛṣṇa, spanning over several days of Brahmā. Various forms of the Lord and the various types of worship are described. He feels dissatisfaction however because the forms and moods never correspond to those found in his mantra. This volume ends with Gopa kumāra's visit to Ayodhya to see Rāmacandra.

The Vedānta-sūtra, which consists of aphorisms revealing the method of understanding Vedic knowledge, is the concise form of all Vedic knowledge. The aphorisms or sūtras of Vedānta-sūtra were compiled by Śrīla Vyāsadeva, a powerful incarnation of Śrī Nārāyaṇa. All the authorized and established sampradāyas have their own commentary on Vedānta-sūtra. However, no one in Gauḍīya Sampradāya has written a commentary on Vedānta-sūtra, until sometimes back, in Jaipur, the Gauḍīyas were challenged that "The Gauḍīya Sampradāya has no commentary on the Vedānta-sūtra." So Baladeva Vidyābhūṣana, with the order of Govindaji at Jaipur, he wrote the commentary on Brahma-sūtra, which is called Govinda-bhāṣya. From then, it became the commentary on Brahma-sūtra for the Gauḍīya Sampradāya. The philosophy of Sri Chaitanya Mahaprabhu, which amalgamated the views of all the previous Acaryas in His thesis of Acintya-bhedabheda Tattva, is explicitly explained by Sri Baladeva Vidyabhusana in his Govinda Bhasya of the Vedanta-sutra. The Vedānta-sūtra, which is well known among scholars by the following additional names: (1) Brahma-sūtra, (2) Śārīraka, (3) Vyāsa-sūtra, (4) Bādarāyaṇa-sūtra, (5) Uttara-mīmāṁsā and (6) Vedānta-darśana. - Compiled from lectures, purports, and conversations of Śrīla Prabhupāda, Founder-Ācārya of International Society for Krishna Consciousness (ISKCON)

Aparoksanubhuti belongs to the series of works by Sankara known as prakaräagrantha, i.e., "specific treaties" in verse and prose concerning basic points of Vedanta teaching that examine the "great sentences" (mahavakyas) contained in the Upanisads. In this series of treaties by Sankara, other works fundamental for the understanding of the Advaitavada or "path of Non-duality" include Vivekacudamani, ¿tmabodha, Upadesasahasri and Laghuvakyavrtti.Aparoksanubhuti means "direct perception or knowledge of the Self" and by extension the action or practice actualized to realize oneself as ¿tman-Self, and therefore "Self-realization."To achieve this Comprehension-realization, Aparoksanubhuti presents fifteen steps or means (some of which are also found in the Yogadarsana or Rajayoga of Patañjali) focusing especially on vicara-discrimination or discernment. Vicara is a method of philosophical inquiry, a process of pure searching for the universals, but, unlike what one may think, it is an "experimental" method. It is not a mental process for constructing a theory of knowledge or of reality; rather, it leads to the direct experience of Reality.Because Aparoksanubhuti is based on jnana Realization (Knowledge), a text that appears as Sankara's Preface to the Svetasvatara Upanisad has been included in the Appendix because it promotes the right consciential position for one who wants to walk the "Path of Knowledge."The translation and commentary by Raphael adhere to the Advaita Tradition and offer a conceptual methodology appropriate to the Western mind; moreover, they adequately and properly stimulate the reader's consciousness to living a real metaphysical life.As for Sankara (788-820), it can be said that his philosophical and spiritual greatness is recognized by all scholars of Eastern and Western philosophy. According to some, he is "the architect of one of the highest realizations of the human Spirit."The book includes a transliterated Sanskrit text and a Glossary.

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The Drgdrsyaviveka (Drg = Seer or observer, drsya = seen, viveka = discernment) is a rational discern-ing method for distinguishing between the Seer and the seen (atman and non-atman). It is of extreme importance for a deep understanding of the Vedanta Philosophy and is considered a classic.