In the Bhagavat Sandarbha, Śrī Jīva Goswami does an extensive and relentless analysis of the relationship between Brahman and Bhagavān. The advaitavādis claim that Bhagavān is nothing but Brahman delimited by māyā. Bhagavān according them is vyavahārika reality, and not pāramārthika reality. That is, the ultimate and only […]
The spiritual prospects of many a modern sādhaka fade owing to entrapment by smart and savvy individuals who come across as authentic, scholarly spiritualists. In the Indian cultural context, a lot of thought has historically been given to protecting oneself from such dangers. The Hitopadeśa is one such […]
The Bhāgavatam is a long and comprehensive work which has 17000 verses. It is studied by Vaiṣṇavas and Advaita Vedāntins alike. These two groups differ in their interpretation of what the core subject of the Bhāgavatam is. The Advaitins claim it is Brahman. The Caitanya Vaiṣṇavas propose that […]
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 […]
Maharajji answers questions in Śrī Guru Darśanam, p 490 Question: Many people believe if they just leave their body here in Vṛndāvana, they will go to Kṛṣṇa-loka. What is the actual destination of somebody who leaves his body in Vṛndāvana? Answer: Just by dying you do not go to the […]
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 […]
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. […]
A perennial question is why people suffer in the material world. If God is benevolent, why does He not immediately relieve people of suffering? The suffering of people suggests that God is either cruel, or He is incapable of alleviating the suffering of others. Śrī Jīva Goswami provides […]
Maharajji answers questions in Śrī Guru Darśanam.
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 […]
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 […]
