The Sāṅkhya of the Bhāgavata purāṇa and Sāṅkhya kārikā both agree that the mind is a product of sattva guṇa. Yet, Kṛṣṇa calls the mind caṅcala- flickering in the Bhagavad-Gītā. This is also common experience- that the mind is exceptionally unstable, particularly when one wants to sit down […]
In Anuccheda 56 of the Bhagavat Sandarbha, Śrī Jīva Goswami brings out the concept that Bhagavān’s personal form [meaning His personal service] is the ultimate end of all that is to be aspired for. Śrī Babaji’s commentary on this Anuccheda explains the rationale for why loving Kṛṣṇa is […]
Bhagavān is the only independent entity in existence.
The definition of vairāgya and its four stages
An essential part of the Sāṅkhya-kārikā of Iśwara Kṛṣṇa is the discussion of how prakṛti undergoes transformations which result in the material world. In this system, effects, which are the next step in the transformation, are present in a potential or unmanifest state in their cause. This is […]
The Paramātmā Sandarbha goes into great depth into the properties of the jīva. This knowledge forms part of sambandha jñāna that Śrī Jīva Goswami proffers to us for understanding the nature of our own being. His treatment is comprehensive and far more sophisticated than similar treatments in other […]
The concept of the gunas of prakrti is unique to Indian philosophy, and an important contribution of the Sāṅkhya school.
The word jnāna has the common meaning of ‘knowledge’. However, in Sanskrit usage, the word jnāna carries different meanings depending on the context. Here we examine these meanings, and how they apply to the ātmā.
In a previous article, we examined the characteristics of Bhagavān’s names. There, we saw that Bhagavān’s name is self-existent, i.e. independent, and conscious. Here we explore this concept some more.
A major sādhana in Caitanya Vaiṣṇavism is the chanting of Bhagavān’s name (nāma in Sanskrit). It is not surprising, then, that Sri Jiva methodically analyzes the subject of nāma in the Sandarbhas. Here, we discuss key attributes of Bhagavān’s names. Bhagavan’s names are not mental constructs like other […]
Maharajji answers questions in Śrī Guru Darśanam, p 20 Question: Can you explain how Bhagavān is devoid of different types of bhedas? Answer: Bhagavān has potencies; and between śakti (potency) and śaktimāna (who possesses the potency), there is no bheda (difference) or abheda (non-difference). He is the only one who […]
A sticking point with many people is that Vaiṣṇavas insist that God has a specific form (rūpa), name (nāma), actions (līlā ), and attributes (guṇa). However, doesn’t that make God sectarian? The product of a specific culture, with specific clothes and language? Furthermore, why should God resemble human […]