Śrī Jīva Goswami refutes the notion that the universe is not real
Is the universe real? What does the word ‘real’ mean?
Q/A: Why is Hinduism so complex?
Hinduism has so many gods and so many scriptures. Why?
Śrī Jīva Goswami’s purpose in writing the Sandarbhas
Caitanya Vaiṣṇavism has come to be associated with proselytizing in modern times. However, a deeper study of the foundations of the tradition appear to not support the notion that ‘preaching’ was the main purpose of Śrī Caitanya. I have written about this elsewhere. We can also discern this […]
Q/A: do I need to be advanced for getting answers to questions about bhakti?
A sincere question comes from a lack of understanding, and it is the duty of a teacher to answer it.
Mapping of Bhāgavatam 1.1.1 onto Vedānta-sūtras, Part 3
In the previous two articles, we saw how the first four Vedānta-sūtras map onto the first verse of the Bhāgavatam. We now examine the fifth and final sūtra, 1.1.5 ikṣater nāśabdam: 1.1.5 Because of the mention of [Brahman’s] act of seeing, pradhāna [is not the source of creation]. […]
Mapping of Bhāgavatam 1.1.1 onto Vedānta-sūtras, Part 2
We continue our examination of the mapping of the Vedānta-sūtras onto Bhāgavatam 1.1.1.
A summary of Paramātmā Sandarbha
This is a summary of the Paramatma Sandarbha.
anādi means beginningless, which means without a preceding cause
The word ‘anādi’ is a simple word. Yet, in recent decades, much confusion has surrounded it owing to novel interpretations offered for it by some modern sects of Caitanya Vaiṣṇavism. Here we examine what it means according to our ācāryas like Śrī Jīva Goswami and Śrī Viśvanātha Cakravarti. […]
The three types of meanings of Sanskrit words
Three types of meanings are typically accepted for Sanskrit words. Here we list a discussion of the three types of meanings by Sri Babaji in his commentary on Bhagavat Sandarbha, Anuccheda 98: “All literature, including the Veda, is composed of words. Every Sanskrit word (pada) has a meaning […]
Why the dārśanikas disagree with each other
A common question is why there are so many religions. Many religions claim to be the ‘only way’. All of them cannot be correct! Even within the same dhārmic fold, the dārśanikas disagree with each other. For example, nyāya posits ārambhavada- an effect does not exist in its […]
When śāstra clashes with pratyakśa
Jambūdvīpa is not an account of a physical reality. The purāṇas contain a bewildering array of information about the material world that does not match with pratyakśa or direct perception. A typical example is the account in the purāṇas of a lotus-like Bhū whose pericarp is the Meru […]
Avoiding yoga khicaḍī
There are three broad divisions of yoga – karma yoga, jñāna yoga and bhakti yoga. Understanding these three yogas is important so that one’s sādhanā matches their respective definitions. Otherwise, one is liable to be a khicaḍī yogī who mixes practices of the three paths with each other. […]
