We examined the concept of ahaṅkāra in an earlier post. We saw how ahaṅkāra is at the very source of all suffering. We are sentient beings who fundamentally are free from all suffering. But ahaṅkāra, the misidentification with the body, ensures that we consider the body’s experiences as […]
Jīva Institute has started to publish the Ṣad Sandarbhas and other books as E-books. Currently, Tattva Sandarbha and Bhagavat Sandarbha are available… Sandarbhas Now Available as E-books
The word ahaṅkāra literally means “I-ness”. However, this term also refers to the subtle element called ahaṅkāra which is a product of mahat-tattva, which in turn is a product of prakṛti. How does this material element ahaṅkāra relate to the I-ness which actually belongs to the individual ātmā? […]
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.
