According to Nyāya philosophy, “The attributes of an eternal object are also eternal” (nityaṁ gataṁ nityaṁ, Tarka-saṁgraha, 3.6). Bhagavān is eternal, and therefore it follows that all aspects of Him, including His form, His name and His actions are eternal. But every action has a beginning and an end […]
Understanding Bhagavān is a difficult task because knowledge of Him is not easily comprehensible, and the scriptures do not always speak directly about Him. In the Bhagavat Sandarbha, Śrī Jīva took considerable effort to analyze the Bhāgavatam and distill key concepts about Him. One important concept is that Bhagavān’s […]
In Anuccheda 19, Sri Jiva Goswami establishes the important concept that the antaranga sakti is the source behind all action.
The Brahmavadīs claim that Brahman alone is real, and the material world as well as Vaikuṇṭha are unreal or illusory. They liken the material world to a dream, with no reality to it. Śrī Jīva Goswami refutes this view in Anuccheda 23 of the Bhagavat Sandarbha by establishing […]
From Nāma-tattva, pp. 50-51: Q: It is recommended that if one chants with offenses, they should continue chanting to become free from those offenses. Does this mean that one should continue chanting with offenses or with nāmābhāsa? A: No, why chant with offenses? Just chant the name and […]
As we have examined elsewhere, the Purāṇas differentiate between material or prākṛt sattva and viśuddha sattva. The distinction between these two is important to understand, because it helps us understand why Bhagavān is not perceivable to us, and how He can be perceived. The definition of viśuddha sattva. […]
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