In Anuccheda 19, Sri Jiva Goswami establishes the important concept that the antaranga sakti is the source behind all action.
T. Krsna dasa
I am interested in Chaitanya Vaishnavism. This site is inspired by the teachings of Sri Satyanarayana dasa Babaji, scholar and practitioner.
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. […]
In a previous post, we examined Śrī Jīva’s explanation of māyā in which he divided māyā into two divisions, jīva-māyā and guṇa-māyā. Jīva-māyā is Durgā, and guṇa-māyā refers to inert prakṛti. Questions were raised about whether it is really Śrī Jīva’s view that jīva-māyā is a conscious entity, […]
Śrī Jīva Goswami examines the meaning of māyā in Bhagavat Sandarbha Anuccheda 18. He gives his own unique explanation of māyā, which we examine here.
Śrī Jīva Goswami spends a large part of the Bhagavat Sandarbha establishing the concept that Śrī Bhagavān’s body is not a temporary product of māyā, but is real and a manifestation of viśuddha-sattva, beyond the material guṇas. In establishing this, he examines the experience of āpta-janas, or reliable […]
Śrī Jīva means something very specific when he uses the words Supreme Absolute Reality. He planned a major part of the Bhagavat Sandarbha in such a way that Kṛṣṇa’s form is ultimately proven as the Supreme Absolute Reality or paraṁ tattva. Five-point syllogism of Nyāya Śrī Jīva writes […]
The Advaitavādīs consider Bhagavān’s body to be a product of māyā. Vidyāraṇya Swami states in his work Pañcādaśī: māyākhyāyāḥ kāma-dhenor vatsau jīveśvarāv ubhau yathecchaṁ pibatāṁ dvaitaṁ tattvam advaitam eva hi: Both jīva and īśvara are the two calves of māyā, the cow that grants all desires. Let them […]
The reason for suffering is avidyā, and it is the beginningless cause of the ātmā’s existence in the material world. Without understanding the problem, it is not possible to solve it. Here we provide definitions of avidyā, and also define the terms that are the consequences/products of avidyā. […]
A major portion of the Bhagavat Sandarbha is occupied with the nature of reality. Śrī Jīva Goswami takes pains to explain that reality is non-dual (advaya). An examination of his presentation leads to the following conclusions. The complete manifestation of tattva or Absolute Truth is Bhagavān. Tattva can […]
As we have seen elsewhere, the absolute truth has to be understood in terms of viśeṣya, viśeṣaṇa and viśiṣṭa. To remind the reader, these words refer to the object to be qualified, the qualifier(s) or attribute(s), and the qualified object respectively. The idea is that perception of any […]