Sri Priti Sandarbha (Vol. 2): Transliterated Text and Translation
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Viendo del 1477 de 3394
http://www.exoticindia.es/book/details/IDK086/
por Srila Jiva Gosvami
Hardcover (Edición: 2007)Ras Bihari Lal & Sons.
ISBN 8184030258
Tamaño: 9.5" X 6.1"
Páginas: 730
Precio: Euro 30.49
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 this second volume of Priti sandarbha, the author first describes four features of the Lord's personality, called dhirodatta, dhiralalita, dhira-prasanta and dhiroddhata. Then, he describes how the pastimes of the Lord are considered in two divisions: those of opulene 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 appreciting 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.
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
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.
| Introduction | 11 |
| Anucchedas 150 In different situations, the Lord manifests different features of His character. He has four primary features. | 17 |
| Anucchedas 151-154 Because His devotees love Him so much, the Lord manifests His great sweetness before them. | 23 |
| Anucchedas 155-158 Now will be considered the various objects (dravya) included amongst the uddipanas (impetuses for ecstatic love). | 39 |
| Anucchedas 159-160 Examples of utprasa (mocking and satire) | 74 |
| Anucchedas 161 Vira-rasa (rasa of chivalry) and its four divisions. | 76 |
| Anucchedas 162-164 Dana-vira rasa (rasa of giving charity) and its two divisions | 83 |
| Anuccheda 165-166 A description of Yuddha-vira rasa | 90 |
| Anucchedas 167-168 Raudra-rasa (anger) when object (visaya) of loving anger is Lord Krsna, and the person who feels the anger (adhara) is the dear devotee. | 92 |
| Anucchedas 169-171 Now bhayanaka-rasa (fear) will be considered. Here, the alambana is fear of pain or injury in relation to Lord Krsna. | 96 |
| Anucchedas 172 Bhibhatsa-rasa (horror) in relation to the Supreme Personality of Godhead | 100 |
| Anucchedas 173 Karuna-rasa when devotees feel compassion for the condition of those who have not yet attained Lord Krsna's mercy. | 103 |
| Anucchedas 174 Adbhuta-rasa and other rasas are manifest with the devotees as their object. | 104 |
| Anucchedas 175 Maharaja Prthu's true rasa is dasya-rasa | 109 |
| Anucchedas 176 Now we will consider the vatsalya-rasa enjoyed by the Lord's father, Maharaja Vasudeva, and by others. | 113 |
| Anucchedas 177 Srngara-rasa as seen by Queen Rukmini | 116 |
| Anucchedas 178 Even the vraja-gopis, who think only of Lord Krsna's sweetness, are sometimes aware of His power and opulence. | 118 |
| Anucchedas 179-182 What is and what is not rasabhasa, including various examples. | 127 |
| Anucheads 195-198 The Supreme Personality of Godhead comes to the material world is to show to His devotees the sweetness of His pastimes. | 166 |
| Anucchedas 199-204 Examples of what is not rasabhasa, and explainations on rasa. | 176 |
| Anucchedas 205 Asraya-rasa is of two kinds | 199 |
| Anucchedas 206-207 An example of utpreksa, the fanciful kind of metaphor where one thing is imagined to have become another | 201 |
| Anucchedas 208-211 Dasya-rasa(servitorship) | 206 |
| Anucchedas 212-217 Anticipation of meeting with the Lord, meeting and separation from Him | 219 |
| Anucchedas 218-224 Prasraya-rasa (filial love) | 239 |
| Anucchedas 225-248 Vatsalya-rasa (parental love) | 254 |
| Anucchedas 249-274 Sakhya-rasa (conjugal love) | 308 |
| Anucchedas 275-288 Madhurya-rasa (conjugal love) | 359 |
| Anucchedas 289-298 Uddipanas of srngara-rasa | 399 |
| Anucchedas 290-303 Lord Krsna's quality of making the gopis fall in love with Him. | 401 |
| Anucchedas 304-305 The Lord's activities are of two kinds: 1. bhava-sambandhini (activities of love), and 2. svabhavika-vinodamaya (pastimes that come from His own nature). | 426 |
| Anucchedas 306-314 Lord's paraphernalia (dravya). | 429 |
| Anucchedas 315-320 The anubhavas of the Lord's beloveds are of four kinds: 1. udbhasvara (bodily luster), 2. sattvika (nature), 3. alankara (ornaments), and 4. vacika (speech). | 444 |
| Anucchedas 321-367 The natures and moods of those in of Madhurya-rasa | 457 |
| Anucchedas 371-374 The purva-raga of the vraja gopis | 578 |
| Anucchedas 375-383 After purva-raga comes sambhoga, which has four divisions | 592 |
| Anucchedas 384-386 Jealous anger (mana) | 610 |
| Anucchedas 387-388 Prema-vaicittyam (when out of intense love, the lover is aggrieved with fears of separation in the future, even in the beloved's presence) | 630 |
| Anucchedas 389-390 Pravasa (separation when the beloved has gone to a faraway place). | 638 |
| Anucchedas 391-392 Pralapa (abundant talking) | 642 |
| Anucchedas 394-400 Kincid-dura-pravasa, where the beloved is a shrot distance away and dura-pravasa, separation when the beloved is far away. | 657 |
| Anucchedas 401-413 How Sri Radha and the other gopis act and talk about Lord Krsna when His messangers come to console them. | 675 |
| Anucchedas 414-423 After reciving the message of Lord Balarama, the gopis enjoyed sambhoga pastimes with Lord Krsna, directly seeing Him at Kuruksetra. | 695 |
| Anucchedas 424-429 The conclusion of the description of Lord Krsna's amorous pastiems is the rasa dance. | 717 |
| Epilogue | 729 |
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