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Sri Priti Sandarbha (Vol. 1): Transliterated Text and Translation






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Sri Priti Sandarbha (Vol. 1): Transliterated Text and Translation

Sri Priti Sandarbha (Vol. 1): Transliterated Text and Translation


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Especificaciones
Código del Artículo: IDK085

por Srila Jiva Gosvami

Hardcover (Edición: 2007)

Ras Bihari Lal & Sons.
ISBN 818403024X

Tamaño: 9.5" X 6.1"
Páginas: 665

Precio: Euro 30.49

Descripción
Back of the Book

The ultimate goal of life is the attainment of love for God. Srila Prabhupada repeatedly emphasized that human life is meant for self-realization, and that perfect realization is that everyone is the eternal servant of the Supreme Lord. This is called sandarbha, the understanding of our relationship with the Absolute Truth. After understanding one's relationship, the next understanding should be how to act in that relationship, and this is termed abhidheya, or devotional service to the Lord. The question would then arise, "What is the ultimate goal of such engagement in devotional service?" This is called prayojana, or life's ultimate goal. It has been concluded that as devotional service to the Lord advances, one approaches one's constitutional position of loving the Supreme Lord.

This Priti-sandarbha is a treatise on life's ultimate goal, love of Godhead.

About the Book

In his purport to a verse of the Sri Caitanya-caritamrta by Srila Krsnadasa Kaviraja Gosvami (Adj 7. 89-90), Srila Prabhupada wrote: Srila Jiva Gosvami, in his Priti-sandarbha (66), explains this stage of love of Godhead: Transcendental love of Godhead is not under the jurisdiction of the material energy, for it is the transcendental bliss and pleasure potency of the Supreme Personality of Godhead. Since the Supreme Lord is also under the influence of transcendental bliss in love of Godhead, one's heart melts, and the symptoms of this are standing of the hairs on end, etc. Sometimes a person thus melts and manifests these transcendental symptoms yet at the same time is not well behaved in his personal transactions. This indicates that he has not yet reached complete perfection in devotional life. In other words, a devotee who dances in ecstasy but after dancing and crying appears to be attracted to material affairs has not yet reached the perfection of devotional service, which is called asayasuddhi, or the perfection of existence is completely averse to material enjoyment and engrossed in transcendental love of Godhead. It is therefore to be concluded that the ecstatic symptoms of asaya-suddhi are visible when a devotee's service has no material cause and is purely spiritual in nature.

"Jiva Gosvami has got six Sandarbhas, theses: Bhagavat-sandarbha, Krsna-sandarbha, Tattva-sandarbha, Priti-sandarbha, like that. So, I don't think that these books are published in English. These Sandarbhas of Jiva Gosvami are so philosophically discussed that throughout the whole world, there is not a single philosopher who can defy them. We belong to the Gaudiya-sampradaya from Lord Caitanya Mahaprabhu, coming in the disciplic succession of Caitanya Mahaprabhu. We have got immense literature to understand God. One who wants to understand God through philosophy, science, argument and logic, to supply them reading material, we have got immense literature, Vedic literature.".

Introduction

In the Krsna-sandarbha, second-to-last text, Srila Jiva Gosvami explains: The description of sambandha (the relationship between the individual living entities and the Supreme Personality of Godhead), which has begun in the Tattva-sandarbha, and continued in the Bhagavat-sandarbha and Paramatma-sandarbha, is now concluded in this Krsna-sandarbha. In the next book (Srimad-bhakti-sandarbha), I shall describe abhidheya (devotional service, or the activities of the relationship between the individual living entities and the Supreme Lord) and in the last book (Pritisandarbha), I shall describe prayojana (pure love for Krsna, the result of engaging in the activities of devotional service).

The ultimate goal of life is the attainment of love for God. Srila Prabhupada repeatedly emphasized that human life is meant for self-realization, and that perfect realization is that everyone is the eternal servant of the Supreme Lord. This is called sandarbha, the understanding of our relationship with the Absolute Truth. After understanding one's relationship, the next understanding should be how to act in that relationship, and this is termed abhidheya, or devotional service to the Lord. The question would then arise, "What is the ultimate goal of such engagement in devotional service?" This is called prayojana, or life's ultimate goal. It has been concluded that as devotional service to the Lord advances, one approaches one's constitutional position of loving the Supreme Lord.

This Priti-sandarbha is a treatise on life's ultimate goal, love of Godhead. Although love of God may seem to be simply an emotional state, the characteristics of love of God have been explained by the great acaryas in greate detail. This is very important because for one, there are many imitators who pose themselves as fully realized devotees of the Lord in the hopes of fulfilling some personal motive. This is also very important because, although a neophyte devotee may sometimes experience symptoms of transcendental ecstasy while engaging in devotional service, he should understand that this does not indicate that he has reached the spiritual platform, as long as he is still attracted by the material objects of the senses.

In his purport to a verse of the Sri Caitanya-caritamrta by Srila Krsnadasa Kaviraja Gosvami (Adi 7. 89-90), Srila Prabhupada wrote: Srila Jiva Gosvami, in his Priti-sandarbha (66), explains this stage of love of Godhead: Transcendental love of Godhead is not under the jurisdiction of the material energy, for it is the transcendental bliss and pleasure potency of the Supreme personality of Godhead. Since the Supreme Lord is also under the influence of transcendental bliss, when one comes in touch with such bliss in love of Godhead, one's heart melts, and the symptoms of this are standing of the hairs on end, etc. Sometimes a person thus melts and manifests these transcendental symptoms yet at the same time is not well behaved in his personal transactions. This indicates that he has not yet reached complete perfection in devotional life. In other words, a devotee who dances in ecstasy but after dancing and crying appears to be attracted to material affairs has not yet reached the perfection of devotional service, which is called asaya-suddhi, or the perfection of existence. One who attains the perfection of existence is completely averse to material enjoyment and engrossed in transcendental love of Godhead. It is therefore to be concluded that the ecstatic symptoms of asayasuddhi are visible when a devotee's service has no material cause and is purely spiritual in nature.

In this second volume of Priti-sandarbha, the author first describes four features of the Lord's personality, called dhirodatta, dhira-prasanta, and dhiroddhata. Then he describes how the pastimes of the Lord are considered in two divisions: those of opulence and power (aisvarya), and those of sweetness (madhurya). Examples are given of devotees who appreciate the opulence of the Lord, and devotees do not consider the opulence of the Lord due to being absorbed in appreciating His transcendental sweetness.

While discussing the various relationships that devotees have with the Lord, the uddipanas (impetuses for ecstatic love) are described in detail, as well as the vyabhicaris (disturbing symptoms of ecstatic love), and other forms of ecstasy. The five primary relationships are discussed in this volume, as are the seven secondary relationships. Then, there is a details discussion of rasabhasa (the incompatible mixture of rasa). It is very interesting how, in the discussion of rasabhasa, Srila Jiva Gosvami gives many examples of how learned scholars sometimes point out what they feel to be rasabhasa in the verses of the Srimad-Bhagavatam. He cites the supposed existence of rasabhasa and then carefully explains how these are not actually incompatible mixtures of rasas. The author concludes that in the entire Srimad-Bhagavatam, there is no example of rasabhasa.

Finally, this volume concludes with a discussion of the gopis' love for Lord Lord Krsna, as well as the love of the Lord's queens at Dvaraka. There is a lengthy discussion of love of the Lord's jpresence, and love in separation. At the end is glorification of the love of Srimati Radharani for Krsna.

Srila Prabhupada would sometimes mention the Priti-sandarbha in his lectures, as in the following expert from a lecture on Srimad-Bhagavatam given in London in 1971.

Prabhupada: Jiva Gosvami has got six sandarbhas, theses: Bhagavat-sandarbha, Krsna-sandarbha, Tattva-sandarbha, Priti-sandarbha, like that. So, I don't think that these books are published in English. These sandarbhas of Jiva Gosvami are so philosophically discussed that throughout the whole world, there is not a single philosopher who can defy them. We belong to the Gaudiya-sampradaya from Lord Caitanya Mahaprabhu, coming in the disciplic succession of Caitanya Mahaprabhu. We have got immense literature to understand God. One who wants to understand God through philosophy, science, argument and logic to supply them reading material, we have got immense literature.

From this we can understand what a great service Kusakratha dasa has done in translating these six sandarbhas. And, as would be expected, these translations are very pleasing to read due to being imbued with Kusakratha dasa's great and unalloyed devotion for the Lord and the literature of the great acaryas.

Contents
Introduction11
Mangalacarana17
Anucchedas 1-2
Attaining the Supreme Lord is the medicine to cure the suffering soul. The glory of Devotional Service.
18
Anucchedas 3-6
Immediate and gradual - two kinds of Liberation. The self-realization and the highest goal of life. The Supreme Personality of Godhead is identical with His body.
39
Anucchedas 7-9
Seeing the Supreme Personality of Godhead. The Supreme Personality of Godhead appears before His devotees in two ways
78
Anucchedas 10-17
The spiritual form, actions, power, and qualities of the liberated souls. The description of five kinds of liberation: salokya, sarsti, sarupya, samipya, and sayujya. Devotional service is the true path of liberation.
115
Anucchedas 18-32
Pure love for the Supreme Personality of Godhead is the true goal of life. The glory of Devotional Service. Who always engage in Devotional Service, they are do not even care for liberation, not to speak of the benefits of kama, artha, and dharma.
159
Anucchedas 33-45
The glory of pure devotees of the Lord. The devotees desire only to have for the Supreme Personality of Godhead.
196
Anuccheda 46
The conversation between Supreme personality of Godhead and Bali Maharaja. The description of pure devotional service.
222
Anucchedas 47-50
Where pure love for Lord Krsna is present and where there is no other desire. The lotus feet of the Lord are the ultimate goal for liberation from conditional life.
226
Anucchedas 51-54
Two kinds of pure (ekanti) devotees: ajata-priti and jata-priti. Three kinds of jata-priti devotees. Attain personal association with the Lord.
246
Anucchedas 55-58
Attain Lord Krsna and his planet. The glories of the Lord's devotees.
269
Anucchedas 59-60
The great devotees desire material wealth only if it is helpful for attaining love and devotion to the Lord.
276
Anucchedas 61-62
"Fools fall in love with material sense objects. As they always love senses objects, may I always love You". The love for the Supreme Lord is beyond the modes of material nature. The great opportunity to associate with pure devotees.
280
Anucchedas 63-66
The Supreme Personality of Godhead is conquered by devotional service. The Lord and the devotee both have become equal in love.
304
Anucchedas 67-72
The characteristics of loving devotion to the Lord. The supremely sweet perfection of pure spiritual love.
316
Anucchedas 73-74
The nature of incomplete spiritual love
331
Anucchedas 75-77
The first manifestation of spiritual love
343
Anucchedas 78-80
The description of the characteristics of pure spiritual love for the Supreme Personality of Godhead. Lord Krsna's from is more wonderful than any of the other forms of the Lord.
352
Anucheads 81-83
How Lord Krsna makes the devotees fall in love with Him
362
Anucchedas higher 81-94
The higher had lower of level of spiritual love. (The various qualities of the (prema, prakaya, mana, sneha, rane, anuraga, maha-bhava)
369
Anucchedas 93-96
The Lord's personal associates feelings for the Supreme Lord. The personal relationship with the Lord.
426
Anucchedas 97-101
The different levels of advancement of the Lord's personal associates
440
Anucchedas 102-107
The gopis are the most exalted of all the residents of Gokula
491
Anucchedas 108-109
Sri Radha is more glorious than the 16,000 queens of Lord Krsna, the king of the Yadus. Sri Radha's love is the greatest.
512
Anucchedas 110-113
The description of the rasas. The alambanas and uddipanas
526
Anucchedas 114-119
The transcendental qualities of Lord Krsna, who is the alambana- primary impetus for ecstatic love.
574
Anuccheda 120
Two kinds of internal potency of Supreme Personality of Godhead
602
Anucchedas 121-122
The Supreme Lord is not the friend and well-wisher of His devotee. The sancari-bhava increases the devotee's love for the Lord.
604
Anucchedas 123-131
The Supreme Lord melting in ecstatic love. The Supreme Personality of Godhead is controlled by the love of the devotees.
615
Anucchedas 132-136
Sometimes the Lord acts in a way contrary to ordinary rules. The Supreme Lord's pastimes with His affectionate consorts are completely different from the activities of material lust.
628
Anucchedas 137-138
The Lord is not affected by the qualities by the qualities of material nature.
637
Anucchedas 139-149
The Supreme Lord appears before His devotees in the way they desire Him to appear. The Supreme Lord acts to fulfill devotees desires. The Cupid could not agitate the Lord. The Lord is controlled by the love of His devotees.


Srila Jiva Goswami, Sus Libros
Bhakti Rasamrta Sindhu (In Two Volumes): With the Commentary of Srila Jiva Gosvami and Visvanatha Cakravarti Thakur
por Srila Rupa Gosvami
Hardcover (Edición: 2006)
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Código del Artículo: IDK025    
Precio: Euro 49.55
Sri Tattva Sandarbha Of Srila Jiva Gosvami: The First Book Of The Sri-Sat-Sandarbha
por Translation & Commentary By: Satya Narayana Dasa, Kundali Dasa
Hardcover (Edición: 1995)
Jiva Institute For Vaisnava Studies

Código del Artículo: IDE786    
Precio: Euro 24.77
Gopala - Campu Srila by Jiva Gosvami: Transliterated Text with English Translation
por Kusakratha Dasa, Edited by Purnaprajna Dasa
Hardcover (Edición: 2009)
Ras Bihari Lal & Sons, Vrindaban

Código del Artículo: IHE052    
Precio: Euro 26.68
Sri Bhakti Sandarbha (Volume 2) The Fifth Book of The Sri Bhagavata-Sandarbhah Also Known as Sri Sat-Sandarbhah By Srila Jiva Gosvami Prabhupada (Sanskrit Text, Roman Transliteration and English Translation)
por Dr. Satya Narayana Dasa and Bruce Martin
Hardcover (Edición: 2006)
Jiva Institute, Mathura

Código del Artículo: IDI702    
Precio: Euro 26.68
Sri Bhakti Sandarbha (Volume 3) The Fifth Book of The Sri Bhagavata-Sandarbhah Also Known as Sri Sat-Sandarbhah By Srila Jiva Gosvami Prabhupada (Sanskrit Text, Roman Transliteration and English Translation)
por Dr. Satya Narayana Dasa and Bruce Martin
Hardcover (Edición: 2006)
Jiva Institute, Mathura

Código del Artículo: IDI703    
Precio: Euro 41.93
Sri Bhakti Sandarbha (Volume 1) Srila Jiva Gosvami: Bhakti is the complete methodology (Anuccheda 1-178)
por Bruce Martin Dr. Satya Narayana Dasa
Hardcover (Edición: 2005)
Jiva Institute

Código del Artículo: IDG285    
Precio: Euro 41.93
Sri Bhagavat Sandarbha (Volume I):Transliterated Text, Word-to-word Meaning and Translation
por Srila Jiva Gosvami
Hardcover (Edición: 2007)
Ras Bihari Lal & Sons, Vrindaban

Código del Artículo: IDK467

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