Shastric References for the Proper Use of Tulasi?

Question: Can Tulasi also be used for consumption, in food and beverages? Answer: Vaisnavas do not use Tulasi plant or leaves as food or...   Read More

Questions on Sancita karma, Two Types of Sayujya

Sancita karma Question: In your last article, you wrote: “Universal dissolution destroys only the gross and subtle bodies of the ātmās, who enter unharmed...   Read More

Interpolations in the Purāṇas

Question: I have heard the Brahma Vaivarta Purāṇa is one of the worst interpolated Purāṇas and I find it important to know which parts...   Read More

Time, Guru and Dvesa-bhakti

Adjustments according to Time and Society Question: On Gosvami’s literature, you have recently said: ‘These books were written from a cultural, social and political...   Read More

The Self and Free Will in the Caitanya Sampradāya – Conclusion

One of the knotty problems in Vedānta is the relation of ātmā with the three guṇas of prakṛti. Ātmā, although conditioned by the material guṇas, never contacts them. The guṇas of prakṛti are not inherent in the ātmā and have no direct contact with it. The self does not have any type of relation with the guṇas, such as contact (saṁyoga), because ātmā is not corporeal.

The Self and Free Will in the Caitanya Sampradāya – Part 6

Different Types of Vṛttis - All acquired knowledge, valid and invalid, is a product of the mind (mano-vṛtti). Śrī Kapila says that there are five types of vṛttis (SB 3.26.30): saṁśayo 'tha viparyāso niścayaḥ smṛtir eva ca svāpa ity ucyate buddher

The Self and Free Will in the Caitanya Sampradāya – Part 5

Because the nature of ātmā is jñāna, it is self-luminous. The ātmā’s intrinsic “I” is called ahamartha and is not the same as the conditional “I” called ahaṅkāra, which is projected through the mind to form a knot between ātmā and a material body. Ahaṅkāra is tangible as the delusion that a material body is the true self.

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