The ego we identify with in the conditioned stage of existence is our acquired, material ego. It is based on our relationship with this body-mind complex, which is temporary. Just as the body is always undergoing change, so our ego also changes and will continue to change.
The most fundamental need of a living being is love. We need food, clothing and shelter for our existence and survival, but that is... Read More
Question: This question is regarding sayujya-mukti, where there is no personal relationship with the Lord. If a living entity attains this mukti (after practice), then does he eternally remain in that liberated state or does he fall back to the material sphere due to lack of love for the Personality of Godhead?
Question: Is diksha necessary on the path of bhakti? Answer: Diksha is compulsory to get the real blessing of Name, which is Krsna prema. Why? Because one must be free from Nama-aparadha to get the blessings of the Name. One of the aparadhas is guroravajna - disrespect to guru. Now, to do that one must have a guru. Otherwise the the term aparadha makes no sense.
Vaidhī, Rāgānugā and Svābhāvika Bhakti: The natural function (svābhāvika vṛtti) of the senses in relationship to bhakti is of two types. The first occurs, when a person follows the injunctions of scriptures to approach a spiritual teacher, takes instructions from that teacher, and thereby practices pure devotion. By regularly practicing devotion he or she moves to the stages of niṣṭhā, ruci and āsakti, in which his or her senses become naturally devoted to the Lord, very much like how common people have a natural attraction for their spouse, children, etc. This function is an outcome of vaidhī bhakti.
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.
With this new English edition of the six Sandarbhas, beginning with the publication of the Bhāgavat Sandarbha that has just been published, Satyanarayana Dasa and the Jiva Institute of Vaishnava Studies will have produced an outstanding scholarly work that can take a distinguished place alongside other treatises of philosophy and theology, not just for practitioners of bhakti, but for academics as well.
