Continuation from Paramātmā Sandarbha, Commentary on Anuccheda 93.5 by Satyanarayana Dasa --Śrī Jīva now responds to the second objection regarding the accusation of Bhagavān's being biased. Earlier he established that Bhagavān acts only to give delight to His devotees, which seemingly implicates Him in bias.
By Satyanarayana Dasa - Continuation from Paramātmā Sandarbha, Anuccheda 93.5: Bhagavān Has No Experience of Material Misery. Translation:With regard to the second objection [that Bhagavān is subject to favoritism], we say the following: One engages in giving delight to others for two possible reasons: to attain what one desires from the other, or sometimes just to fulfill the other’s desire. The first option is not relevant to the
By Satyanarayana Dasa - Continuation from Paramātmā Sandarbha, Anuccheda 93.4: Devotees are Self-Satisfied - Translation:[An objection is raised] It is not to be conjectured that since the Lord gives bliss to His devotees and they to Him, He [or His devotees] must not be self-satisfied; nor that since He gives pleasure to His devotees while neglecting others, He must be subject to another form of bias.The answer to the first objection is that although the sages have bodies endowed with the power of pure sattva and have thus attained the very heights of self-satisfaction, when we see the Lord’s affection towards these devotees it can be understood that this quality is a consequence of His self-satisfaction and not opposed to it.
This article describes the two divisions of pure devotion, known as vaidhī and rāgānugā, based on Śrī Viśvanātha Cakravartī Ṭhākura’s explanation of Śrī Kapila’s statements in the 25th chapter of the Third Canto of Śrīmad Bhāgavatam.
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.
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
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.