Vairāgya literally means a state in which a person is devoid of attachment or rāga for things. In the Bhakti-rasamrta-sindhu, we come across the curious term ‘yukta-vairāgya’, or literally, ‘appropriate’ vairāgya. Here we examine the definition of yukta-vairāgya as given by Śrī Rūpa Goswami, and examine Śrī Jīva’s […]
The famous eight instructions of Śri Caitanya
Pradhāna is the unmanifest state consisting of the three guṇas in a neutralized state.
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 […]
A sincere question comes from a lack of understanding, and it is the duty of a teacher to answer it.
Leaving an inauthentic teacher and path.
The root cause of suffering is the jīva’s identification with the body. Is this identification real?
There are many names of Bhagavān. What is the significance of the name ‘Kṛṣṇa’?
Some offer the analogy that the jīva is related to Bhagavān in the same way as a drop of the ocean relates to the ocean. The drop of the ocean:ocean analogy has been used to propagate the notion that the jīva is ‘qualitatively similar’ to Bhagavān, but quantitatively […]
Dear readers, We have been struggling with some glitches associated with wordpress. We tried to migrate away from it, but have now returned as wordpress has some features that are not easily available elsewhere. Unfortunately, we lost many comments that were added to different articles in the month […]
That the ātmā is distinct from the body is accepted in most Indian schools of thought. Mīmāṁsā, Vedānta, Yoga and Sāṅkhya all accept this, but do not agree on the ātmā’s svarūpa or essential characteristics. There are many points about the ātmā on which there is agreement among […]
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]. […]