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.

The Self and Free Will in the Caitanya Sampradāya – Part 4

Section 2:  The Conception of Advaita-vāda Advaita-vādīs offer authoritative quotations: yo vijñane tiṣṭhan — “It is that which is situated within consciousness.” (Bṛhad-āraṇyaka Upaniṣad,...   Read More

The Self and Free Will in the Caitanya Sampradāya – Part 3

Ātmā is nitya-nirmala, ever pure. This means it never mixes with the qualities (gunas) of matter (prakṛti), it is always distinct from matter, factually untouched by it. This is evident from a statement in Bhāgavata Purāna (5.11.12): “The pure self witnesses the activities of the impure mind.”

The Self and Free Will in the Caitanya Sampradāya – Part 2

The first verse in this quotation describes what ātmā is not:  It is not the physical body, mind, intelligence, life air or ego, because...   Read More

The Self and Free Will in the Caitanya Sampradāya – Part 1

By Satyanaryana Dasa Part 1: The Nature of Ātmā - Different schools of Indian philosophy and theology present different doctrines regarding the agency, enjoyership and knowership of ātmā, the individual self. Among them, the Vedānta schools accept the authority

Difference between Jnana-mishra and Uttama Bhakti

Question: In the Brhad Bhagavatamrta, part one, chapter five, text 16-17, Sanatana Gosvami writes in his Digdarsini commentary that “uttamaa visuddhaa vaa prema-laksanaa vaa...   Read More

Bhagavan’s External Energy

Question: I was reading the Tattva Sandarbha edition that was translated by you. In anuccheda 31 you have commented that: “In the Bhagavad-gita  (7.5)...   Read More

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