One who wants to worship the Supreme Lord must first of all take shelter of the lotus feet of Śrī Guru. bhajana-sādhana is far removed from one who does not take shelter of the lotus feet of Śrī Guru, because this is the gate through which one enters the path of bhakti. This does not … Continue reading THE NECESSITY OF TAKING SHELTER OF ŚRĪ GURU’S LOTUS FEET
Author: tarunbaba
When Radhika only just sees Nandīśvara-hill…
Svāminī goes to Nandīśvara, the abode of the king of Vraja and his son Śrī Kṛṣṇa. How dear this abode is to Svāminī! The cows are mooing and the whole town is filled with the sounds of cowherders, reciters and artists. This place is even greater than Govardhana Hill, which is praised by all the … Continue reading When Radhika only just sees Nandīśvara-hill…
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We should desire to become close!
Svāminī walks down the road with Kundalatā, with Lalitā and Viśākhā on Her either side and so many sakhīs and mañjarīs surrounding Her. On the way Svāminī makes so many intimate jokes with Her friends! Tulasī walks behind Her, holding Her brittle waist, being afraid that it will break. How much loving care this maidservant … Continue reading We should desire to become close!
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The theistic understanding of the jivas’ situation in this world
The theistic understanding of the jivas’ situation in this world, gleaned from analyzing Srila Vyasadeva’s trance, is that Maya cannot tolerate the jivas’ perversion of root attention away from the Supreme Lord, due to beginningless ignorance. She thus covers the knowledge of the jivas’ true ontological identity and binds them to empiric identification. Maya’s principal … Continue reading The theistic understanding of the jivas’ situation in this world
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Fixation on the Lotus Feet of Radhika
The more the devotee experiences, the more the devotee's devotional hope increases. When devotion appears in the heart the devotee feels himself unqualified, but he is also bound by strong hopes for attaining the beloved: kva jano'yam atīva pāmaraḥ kva durāpaṁ rati bhāgbhir apy adaḥ iyam ullalayaty ajarjarā gurur uttarṣa dhurā tathāpi mām (Utkalikā Vallari … Continue reading Fixation on the Lotus Feet of Radhika
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Relationship – The Foundation of Real Love
Everyone wants to love. Everyone wants to be loved. Even here in this world, whenever there is talk about love, the word "relationship" comes into play. We are related to everything, starting from being in a neutral relationship up to a relationship of husband and wife. We are related to every living entity at least … Continue reading Relationship – The Foundation of Real Love
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Anuccheda 20 (Paramatma Sandarbha) – The Jīva Is Not Inert
Anuccheda 20 The Jīva Is Not Inert Rejecting that the self is essentially inert [na jaḍaḥ, quality no. 3], Bhagavān Śrī Kṛṣṇa says: Wakefulness, dreaming, and deep sleep are [the three] conditional states (vṛttis) of the mental faculty (buddhi), arising out of the guṇas of material nature. The jīva, however, has been ascertained to be … Continue reading Anuccheda 20 (Paramatma Sandarbha) – The Jīva Is Not Inert
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Anuccheda 19 (Paramatma Sandarbha) – Introduction to Jīva Tattva
Anuccheda 19 Introduction to Jīva-tattva The jīva, or the individual self, is counted among the attendants of Paramātmā. Its extrinsic characteristic (taṭastha-lakṣaṇa) was stated earlier [in Anuccheda 1] in sb 5.11.12, namely, that it is the conditional knower of the presentational field of its own body-mind complex. The intrinsic characteristics (svarūpa-lakṣaṇa) [of the jīva] were … Continue reading Anuccheda 19 (Paramatma Sandarbha) – Introduction to Jīva Tattva
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Jiva-Tattva 4.0 -The Ontology of the Jīva
Some weeks ago, I humbly asked Srila Satyanarayana dasa Babaji about the nature of the jiva. He told me to study Srila Jiva Goswamipada´s Paramatma Sandarbha and he adviced me strongly to focus on Anucchedas 19 - 47. He sent me a sneak preview of these Anucchedas and honestly, I was blown away by what I … Continue reading Jiva-Tattva 4.0 -The Ontology of the Jīva
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The glories of the mahamantra
Śrīman Mahāprabhu instructs us in chanting the dual Rādhā-Kṛṣṇa name, which consists of thirty-two syllables, sixteen words and eight joints. This mantra is called āhvanātmaka nāma, which means that one calls out to the Lord with it (it is not just for silent meditation, like most other mantras), or tāraka brahma nāma (the transcendental saviour-name). … Continue reading The glories of the mahamantra
Amrita-Tarangini 