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.
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. […]
Sri Rupa Goswami analyzes bhakti-rasa or the relish of bhakti in great detail. Indeed, his book is titled Bhakti-rasa-amṛta sindhu – the ocean of the nectar of bhakti-rasa. In this article, we examine the concept of ‘rasa’. How rasa becomes manifest is explained in a sutra by Bharata […]
Here we summarize uttamā bhakti, its divisions and the definitions which were discussed in previous articles. uttamā bhakti is defined as continuous service directed favorably towards Kṛṣṇa and His devotees. It should be devoid of all material desires and not covered by desire for brahma-sāyujya mukti, and/or faith in […]
We examine Sri Rupa Goswami’s definition of raganunga bhakti.
We now examine the remaining qualifiers of bhāva. As we saw before, bhāva is qualified by rucibhiś citta-māsṛṇya-kṛd and prema-sūryāṁśu-sāmya-bhāk. Sri Jiva Goswami explains the meaning of these words, which is reproduced below. The word ruci = prāpti-abhilāṣa, sva-kartṛka ānukulya-abhilāṣa and sauhārda-abhilāṣa. That is, ruci implies three things: […]
We examine Sri Rupa Goswami’s definition of bhava further.
We now examine the definition of bhāva by Sri Rupa Goswami. As a reminder, bhāva is the sādhya or goal of sādhanā bhakti. Sri Rupa Goswami defines bhāva as follows:
śuddha-sattva-viśeṣātmā prema-sūryāṁśu-sāmya-bhāk | rucibhiś citta-māsṛṇya-kṛd asau bhāva ucyate ||
Much of the confusion and disagreements in discussions over bhakti can be avoided if the involved parties stick to definitions of terms. Words can take on multiple meanings, and often people just talk past each other because their intended meanings are different. Rupa Goswami took pains to define […]
Having defined uttamā sādhanā bhakti, Rupa Goswami lists its two divisions: वैधी रागानुगा चेति सा द्विधा साधनाभिधा| vaidhī rāganugā ceti sā dvidhā sādhanābhidhā That sādhanā bhakti is known to be of two types: vaidhī and rāganugā. There is a common misconception in some modern sects of Caitanya Vaisnavism that vaidhī bhakti […]
Rupa Goswami goes on to point out in his master piece भक्ति रसामृत सिंधु (Bhakti rasāmṛta sindhu) that उत्तमा भक्ति (uttamā bhakti) is also defined equivalently in other places in the scriptures. For example, there is the famous verse from नारद पंचरात्र: सर्वोपाधि विनिर्मुक्तम् तत्परत्वेन निर्मलम् हृषीकेन हृषिकेश […]
Continuing our discussion of the तटस्थ लक्षणम् (taṭastha lakṣaṇam) from a previous post, we now explore the words ज्ञान कर्माद्यनावृतम् (jñāna karmādy anāvṛtam) in this article. The word anāvṛtam means ‘not covered’, that is, uttamā bhakti is uncovered by jñāna and karma. Because the words jñāna and karma are in common usage these […]