THE DEFINITION OF SCIENCE.
“The ultimate goal of science is to expand our understanding of the natural world and to explain and predict natural phenomena. It’s a process of gathering evidence, forming hypotheses, and testing those hypotheses through experimentation and observation. This ongoing process aims to create a comprehensive and reliable framework for understanding how the universe works.”

This is the goal of those who do not understand dualism and the connection between consciousness and the universe..
However the more the scientific community examine material phenomena the more complex it becomes , the followers of the Vedas accept the supremacy of the intelligence of Divinity and in objective ways confirm the organisational structure and follow Nyaya logic. IF YOU see smoke in a distant mountain, you know there is or was fire .
They take these examples to a new level whenever we see codes and informational exchanges in structured and meaningful ways we know that in our experience, a consciousness was behind it and creating it .
Thus the Vedic position is the science of self realisation, a meaningful approach to how consciousness which shows all the symptoms of being an entirely different energy finds itself surrounded by matter which is in fast deterioration mode subjected to an influence of time that somehow acts differently in the different varieties of species , and the Vedic culture examine why the same consciousness energies appear in every species of life and why a particular partical of consciousness finds itself in a particular body

The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedānta-śruti.

Bhagavatam 1.2.12
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The new Pope says everyone should love each other ..
Yes this is true ….
But there are obstacles.
Thoroughly discussed in Bhagavad Gita by Krishna.
The three modes of nature are one obstacle.
The Divine and demoniac nature another .
People’s previous experiences within nature and the baggage they carry another .

All obstacles can be bypassed and there are many , but one requires the inspiration and blessings of God and most importantly the guidance of the trancendental intelligensia who are always present , and in a trancendental realm space time is of no consequence , so by God’s arrangements everything is complete who are such persons and what are their qualities.
Krishna tells all in Bhagavad Gita.
AC Bhaktivedanta Swami has presented Bhagavad Gita to Western societies, and many other acaryas have also written extensive commentaries.
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Hearing from the  Rasika acaryas ,  and the origins of this trancendental phenomena .

When Srimati Radharani is feeling intense separation from Her eternal paramour , Her Manjari friends have the ability to remind Vrsabhanu Nandini of Her  previous encounters with Krishna within the trysting grouds .

Because these Manjaris are tad bhavika devotees,  they are able to fully express the various trancendental Parakiya trancendental emotions of the encounters that Srimati Radharani had previously experienced. The absolute nature of a spiritual realm has been described , the ecstatic displays are eternally manifested and ever new with the unlimited trancendental realms of both the ” objective and subjective” spiritual planes The Manjaris remind Srimati Radharani of those encounters, and as such Krishna Katha  fills Radharanis,’ heart and mind with that blissful and fully spiritual absolute nature .  Those very encounters ,  trancendental as they are  ,with Krishna in Their  spiritual loving affairs are experienced both in union and separation.

Such are the trancendental mysteries of a trancendental world where everything is absolute , Sri Caitanya Mahāprabhu devotees who directly associated with Him were tasked by Him to relate these trancendental truths,  thus the Gaudia Vaisnava’s worship the six Goswami’s of Vrndavana.

Indeed, Sri Caitanya Mahāprabhu has taught the world,  the Names of God are non different than God , He is fully present in His names , we just have to develop the kind of devotion that can bring us to the point of realising this truth and if  we associate with devotees who have this experience they  can  help us serve in similar ways , and such devotees can help us understand and relish sastra sanga .

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You can’t “moralize” your way out the material worlds.

Ultimately, sets of morals and ethics could be said to be like yogic practices .  Voluntarily controlling one’s mind and senses , for the benefit of one’s own self  mental well-being, and other’s mental well-being.  It can be understood as a  commitment to a higher cause , other than animalistic uncontrolled exploitation  for one’s own personal sense gratification .

The uncontrolled mind and senses are actually a great danger to us , warnings are  discussed elaborately in the Bhagavad Gita by Lord Krishna who says our minds that cause our  actions can be our greatest friend or our worse enemy. Although , in Western cultures, we are repeatedly given the narrative time and time again   to accept  libertarianism as a great device for real freedom. This is foolhardy.  Western litratures , the arts , social media, and mainstream all bring this idea to the forefront of everything.  “Take your mind and senses,  and do what you will …freedoms to do what you like , is a  great  happiness ,don’t let anyone or anything bring any form of  suppression ” You live once and die once is the underlying message.

The Vedas give an entirely different picture of freedom. Freedom from the material mind and material senses and an aquiring of a spiritual mind and senses if the goal . If  you put iron in fire, it acts like fire .  Ultimately, to gain association with Divinity and regain our spiritual identity, one has to learn to love God and understand His qualities and become familiar with His form and activities along with all His associates. The platform of yogic practices, as well as  morals and ethics, are an  essential step in freedom from the dictates of our conditioned nature . One automatically experiences a higher taste in a spiritual dimension , so lower tastes are automatically discarded .Bhagavad Gita discusses that path . Divinities association along with His associates , is so trancendentally intoxicating , and with grace and humility one can  be fortunate to receive it ,  but not if we are proud of our morals,  ethics and learning without God , or if we  consider rather proudly,  Divinity owes His love and reciprocation to us because of our practices .  All pride has to go . If one feels himself low and unworthy , the highest consciousness of Divinity is attracted because in love, there is dependency.

So , cut glass or diamonds?

When one has a liking for diamonds, the cut glass is automatically discarded. By Chanting the names of Divinity in a humbled spirit, one can begin to enter the Pastimes and activities of the Lord .

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If one reads Bhagavad Gita Lord Krishna discusses five topics , Divinity,  the soul , time , material nature , and actions or Karma.

Although free will, along with  expression, are part of life , there are differences in degrees of freedom. Why this is and how it’s administered is one of the topics Krishna covers .

Krishna indicates the “astrological algorithms ” and karmic synchronicities  whilst traversing the different modes of nature, goodness,  passion, and ignorance . This  means  certain accessibility or  restrictions or certain connections are imposed even if they are wanted or not , this is  due to previous time spent within the material energies Krishna explains

These types of imposed conditions can change and  actually be broken free from entirely in rare cases . It’s very difficult for a prisoner to break free from heavy chains, but it is possible under certain conditions with external help .

Krishna gives the prescribed methods of how to get on the social or spiritual mobility ladder and warns us of the dangers of going backwards.

This great science of consciousness and its journeys within matter are fully described in His Bhagavad Gita and it is an essential manuscript to understand who we are ,   what we are, and why we are experiencing what we do , as well as learning to do something about it .

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Some followers of the Vedas overly emphasize the oneness or overly emphasize the difference between God and His expansions , both His direct expansions and the jivas , the living entities.

In absolute terms, something within  or something external is of the same nature ,  one could say we are eternal because we come from the eternal .  Although we have always been , as much as Divinity has , because of His unlimited potential, some  potential is  manifested externally and some yet to be . God has no limit .

Srimati Radharani and  Lord Balarama are one and different from  Krishna as much as all the incarnations of God are  . From one lit  candle comes many lit candles can come is the Vedic example.

As the jiva has always been , and  of course, so has Radharani and Balarama, although they are direct expansions  from the  original  personality of Godhead Himself and the Jiva is not . The other incarnations of Godhead expand from Balarama and from him many other expansions from the expansions. Nevertheless ,  everything stems  from the unlimited potency of Krishna. Such varigatedness featuring expansions and other multifarious energies are ever expanding in bliss knowledge in the spiritual kingdoms of forever covering those who will not accept His position. Srila Jiva Goswami thd great Vedic scholar  describes this simultaneously one and difference as God making the impossible possible,  and who can argue with that.

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The impossible becoming possible

In Srila Jiva Goswami Tattva Sandarbha, text no 43 , Jiva Goswami tells how the impossible becomes possible .

How the Tattva of Divinity being simultaneously one and different from His parts and parcels is played out .

The trancendental realm is ever fresh and ever new , love is an unpredictable and turbulent trancendental emotion , especially in the realms of Vraja, where   the most complete exhibition of “Ananda budhi vardanam ” is played out in the pure and spiritually surcharged  hearts of  Srimati Radharani and Her friends and Their assistants.

Such is the inconceivable nature of Divinity , that He has placed Himself within an atmosphere where He is experiencing ever new elements of artistry of the very highest order along with a love that He is astounded by , although being God Himself . Everything stems from Him , God, and His multifarious potency , so how is it Hrcan God be surprised by Himself

Thus, Srila Jiva Goswami indicates , that within Divinity the impossible becomes possible,  and not only the concepts of simultaneously and inconceivably one and difference is indicated by this , but also , for instance , the dancing and singing of the Manjaris , with newer and newer  melodies and newer and newer  artistic expression and poetry  that capture His consciousness, in ever beautiful ways.

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It is demonstrated in the Vedas that Krishna develops the desire to help others, and that might be expressed in many many   ways .

The Jivas have always been, but it can be understood they are ” expressed ” or “manifested” from Krishna.  As Srila Jiva Goswami in Tattva Sandarbha says, Krishna is  inconceivably making the impossible possible. The living beings are simultaneously and inconceivably one and different , this is how the philosophers of Gaudia Vaisnavism explain these truths . It appears and is my  understanding that some of the Jivas originate  from Maha Sankarsana , and some from Mula Sankarsan, some of  those who appear from Maha Sankarsan, are unable to reach out in  spontaneous love with Krishna. 

Maha Sankarsan then at a point manifests as Mahavisnu  ,  He  displays a  helping mood of the Lord , consequently  I would posit , Maha Visnu takes those Jivas from the tastasta brahman , who could not spontaneously love Krishna and who are stationed in the spiritual impersonal energies . Those  who originated from Maha Sankarsan . Because God  is all-knowing and wants to help them understand the feelings of relationships and rasa , He  gives  facilities for activities,  because they can not act spontaneously in love with Him directly they act materially

 “A pencil of light “, that I believe Srila Narayana Maharaja refers as the Jivas entering into Maya …from Sambu, sounds like they are arriving from somewhere , 

In that sense, Krishna as Maha Visnu is  manifesting and arranging the facilities and the ultimate rescue of the Jivas with His rectification programme that can take endless cycles. The Maha kalpa .

 Visnu appears in many incarnations to rectify and attract the lost souls .

In that way, Maha Visnu remains a functional form who exhibits the facilities, but  from Him come  other incarnations come to help the jiva .

Jiva Goswami indicates in the Tattva Sandarbha the Jiva is the cause of the material universes by their desire ,  Sadaputa would refer to a responsive universe,  with  many possibilities , akin to quantum physics. 

In that way  the origins of some of the  jivas are from Maha Sankarsan and then Maha Visnu Via Sambu  ,who  brings the tatasta jivas who cannot directly love Krishna , into the material realms to fulfil their independence and help them understand and  ultimately regain their original purpose. Its difficult to understand how God would impose death on Jivas without they themselves making a choice for false independence. 

Another question arises,  can Mahavisnu expand jivas , some of which can directly enter the spiritual realms, ?

 I believe He does not play that role 

Srila BR  Sridhar Swami ,  gives some references to the origins via tatasta and Brahman And Srila Gour Govinda Swami quotes Bhagavatam purport 4.30 .5 

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Site Title
No more birth and death

The Vedas, as well as a number of modern-day physicists, indicate that the Comos and our consciousness are two entirely separate energies . Furthermore, the science of how consciousness becomes interactive with the physical and subtle energies that are built on according to the Vedas , a framework of devolved higher grade light called the Bramajyoti , is indicated in the third Canto of the SrimadBhagavatam . This parallels to a degree the Copenhagen agreement in modern day quantum physics . A responsive universe with many possibilities is indicated, and which reflects the free will. These possibilities and resultant actions are described in Sanskrit as Aprarabdha and Prarabdha karmas . Namely, our impressions and entanglements left over from our previous entanglements and endless possibilities, and that makes up our psyche and the karmic synchronicities that go with it . It’s said some are immediately felt , some will come later and some in the far distant future. Einstein spoke of space time continuum , what I have laid out is just that .
All reactionary forces of karmic synchronicities can be cleansed or changed by religious or other types of pious activities . In the case of complete surrender to Divinity with love and in pure devotion , everything is wiped clean, and the next death will be the last
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PATANJLI …
sraddha faith …means complete clarity of heart , Like a loving mother, it protects the Yogi…

Anything done as sacrifice, charity, or penance without faith in the Supreme O son of Pṛthā, is impermanent. It is called asat and is useless both in this life and the next. Lord Krishna.

. Faith directed toward spiritual life is in the mode of goodness, faith rooted in fruitive work is in the mode of passion, faith residing in irreligious activities is in the mode of ignorance, but faith in My devotional service is purely transcendental.
https://vedabase.io
ŚB 11.25.27.

Srila AC Bhaktivedanta Swami Prabhupada writes faith is unflinching trust in something sublime.

Srila BR Sridha Swami.

Faith carries on a long way .

By proper association, one can  acquire unflinching faith , and Krishna within with directs the candidate accordingly,  a Siksa Diksa , this are the traditions of  Gaudiya Vaisnavism , the history is clearly available.

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