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Sri Bhakti Sandarbha (Volume 1) Srila Jiva Gosvami: Bhakti is the complete methodology (Anuccheda 1-178)

Sri Bhakti Sandarbha (Volume 1) Srila Jiva Gosvami: Bhakti is the complete methodology (Anuccheda 1-178)

Specifications

Item Code: IDG285

by Bruce Martin Dr. Satya Narayana Dasa

Hardcover (Edition: 2005)

Jiva Institute
ISBN 8187153709

Language: English
Size: 8.5"X5.5"
Pages: 575
Price: $55.00   Shipping Free - 4 to 6 days
Viewed times since 2nd Jan, 2014

Description

About the Book:

Bhakti Sandarbha is the fifth book of the Six Sandarbhas. It offers a thorough analysis of Bhakti, or devotion, on the basis of Srimad Bhagavatam. Jiva Gosvami states that the Bhagavatam prescribes Bhakti as the most efficacious and universal process (abhidheya) for realizing the absolute. Bhakti has never been established as abhidheya so systematically and emphatically as in this book. Earlier Bhakti was generally considered as one among various spiritual processes, including karma-yoga, jnana-yoga and astanga-yoga. Moreover it was usually regarded as a precursor to jnana, which ultimately leads to liberation. Rarely was Bhakti viewed as an independent process. In contrast to this, Jiva Gosvami asserts that Bhakti is the complete abhidheya, and as such all other processes become futile when bereft of devotion. Other practices have enduring significance only through contact with devotion. Even realization of Brahman is possible only by the grace of Bhakti. Bhakti is the most blissful process both in practice and in perfection.

About the Author:

Dr. Satya Narayana Dasa earned his graduate degrees, B. Tech. & M. Tech. In engineering, from IIT Delhi, and worked as a software engineer in USA for a few years.

He gave up a promising carrier in this field to pursue the inner quest for truth. He studied Sanskrit and the six systems of Indian philosophy under various traditional Gurus in Vrndavana. He also studied the entire range of Gaudiya Vaisnava literature from his Guru. Sri Haridas Sastri, one of the eminent scholars and saints of India.

Dr. Satya Narayana Dasa (PhD. Sanskrit) founded Jiva Institute to promote Vedic culture, philosophy and ayurveda through education. He regularly gives classes on Gaudiya Vaisnava literature, and has authored many books on the subject. He has contributed to the twenty-five volume work brought out by the project of history of Indian science, philosophy and culture.

Bruce Martin has been studying the systems of Indian philosophy, especially that of the Chaitanya School, for over twenty-five years. Besides English, he is conversant in French, Sanskrit, Bengali and Hindi. He has translated and edited several Vaisnava works, including Bhagavad-gita, Bhakti-rasamrta-sindhu-bindu, Siksastaka and Mana-siksa. He is well read in both modern and traditional systems of philosophy and is particularly concerned with bringing out the relevance of ancient wisdom traditions for modern practitioners.

Back of Book:

How is it that the living being
who is trapped in a material body
created by his own karma is a
part of the unlimited Lord?

This is described in the verse by the compound abahirantara-samvaranam, meaning that in reality the living being is devoid of external and internal coverings. It is covered only by the designations with which it identifies. Therefore the living being is exclusively a part of the Lord, who is also devoid of all coverings. Knowing this truth, that the living being characterized above is by nature under the shelter of the Lord and that the Lord is his very life, the learned, being full of faith, worship only the Lord's feet.

Therefore, although the jivas are eternally under the Lord's shelter, they experience material misery because their attention is directed towards the world of material phenomena and away from the Lord. The material miseries sun away of their own accord when one turns one's attention towards the Lord. This is the significance of the word abhavam, "in which there is no existence of the material world," which also qualifies the Lord's feet. This means that when one turns to the Lord, material existence comes to an end.

CONTENTS

Abbreviationsix
Abbreviations (Devanagari)x
Introductionxxiii
Chapter 1
Criteria for a Complete Methodology (Anu 1-120)
A methodology for realization of the Absolute
(Anu 1-9)
17
Anu 1 Review of the principles of sambandha17
Ignorance is the cause of bondage18
Instructions are for those in ignorance19
The need for a methodology and goal20
Shifting awareness towards the Absolute is the methodology21
Anu 2 Bhakti is the methodology that cuts bondage22
Anu 3 Bhakti is the complete method of focusing on the Absolute23
Bhakti is the supreme duty of humanity24
Anu 4 Knowledge and detachment follow in the wake of bhakti26
Anu 5 Dharma is fruitful only when it leads to bhakti26
Anu 6 Dharma is meant for ultimate liberation, known as bhakti28
Universal referent for the Absolute29
Anu 7 Bhakti bestows complete realization of the Absolute30
Anu 8 Bhakti is the supreme fruit of duty31
Anu 9 Suta advocates direct bhakti32
The ease of devotion: Five stages of progression
(Anu 10-17)
38
Anu 10 A taste for hearing topics of the Absolute-the first step in bhakti38
Anu 11 Association of devotees leads to taste in hearing39
Anu 12 Hearing uproots unwanted desire from the heart40
Anu 13 Becoming established in devotional fixity40
Anu 14 Spiritual awareness illumines the heart41
Anu 15 Direct experience of the Absolute41
Anu 16 Side-effects of awakening42
Anu 17 Devotion is the activity of the awakened43
Devotion intended for Sri Krsna, the complete
whole (Anu 18-32)
59
Disregard for the worship of other gods (Anu 18-20)
Anu 18 Brahma and Siva promote rajas and tamas59
Visnu alone promotes sattva60
Krsna's form is pure sattva61
Anu 19 Worship of other gods is for those with desire61
Anu 20 Worship of other gods conducted under rajas and tamas62
Devotion is meant for the entity who embodies complete
synthesis (Anu 21-32)
Anu 21 All scripture culminates in the worship of Krsna62
Anu 22 Krsna is the complete synthesis64
Anu 23 Awareness without devotion lacks beauty64
Desireless action without devotion is stripped of beauty65
Bhakti is all-auspicious, even if not completed65
Anu 24 Devotion unto Ultimate Reality is existential methodology67
Anu 25 Devotion is meant for the master and Soul of all67
Anu 26 Devotion is meant for the witness of all phenomena68
Meditation on the cosmos culminates in worship of Narayana69
The Lord is the agent even of dreams69
Anu 27 Meditation on the cosmos is advised until devotion manifests70
Anu 28 Jnana: the path of immediate liberation71
Yoga: the path of gradual liberation71
Bhakti: the path of true liberation71
Anu 29 Devotion is the essence of all the Vedas72
Only the complete whole can synthesize all the Vedas73
Anu 30 Devotion awakens love for Sri Krsna73
Anu 31 Bhakti is the methodology even for those with desire74
Anu 32 Bhakti is the supreme fruit of the worship of other gods76
Life without devotion is meaningless (Anu 33-40)82
Anu 33 Devotion transcends the debilitating effects of time82
Anu 34-35 Human life devoid of significance when stripped of devotion82
Anu 36-40 Bodily limbs lose their splendor without devotion83
Meditation on the cosmos leads to Visnu-bhakti85
Bhakti is the topic of discussion between teacher and student in the Bhagavata (Anu 41-94)136
Brahma instructs Narada in bhakti (Anu 41-42)
Anu 41 Brahma's ecstacy to disclose the Lord's pastimes136
Anu 42 Narayana is the ultimate destination137
Maitreya and Vidura discuss bhakti (Anu 43-45)
Anu 43 Bhakti is the path of joy138
Anu 44 Bhakti is the easy path of transcendence138
Anu 45 Devotees bring virtue to their environment139
Kapila teaches the yoga of devotion (Anu 46-47)
Anu 46 Bhakti is the best path for the yogis139
Anu 47 Bhakti confers equanimity of mind140
The Kumaras advocate bhakti to Prthu (Anu 48-49)
Anu 48 Bhakti cuts the knot of karma140
Anu 49 Prthu practiced jnana only as a component of bhakti141
Rudra spoke of bhakti to the Pracetas (Anu 50)
Anu 50 Dedications of mind and speech to Lord Hari142
Narada instructed the Pracetas on bhakti (Anu 51-52)
Anu 51 All faculties meant for the Soul of all beings143
Krsna is the Soul of all beings144
Anu 52 Devotion is meant for the root of all existence145
Rsabhadeva instructs his sons in devotion;
Jada Bharata instructs King Rahugana (Anu 53-54)
Anu 53 Devotees have no goal other than bhakti145
Anu 54 Association of devotees is the fruit of human life146
Sarikarsana instructs King Citraketu; Prahlada instructs
his schoolmates (Anu 55-57)
Anu 55 Jnana recommended only as an instrument to bhakti147
Bhakti is the significance of human life147
All practices are meaningful when they assist devotion148
Anu 56 Bhakti is the best method of uprooting karma149
Anu 57 Bhakti continues for those who have transcended karma149
Narada instructs King Yudhisthira (Anu 58)
Anu 58 Lord Hari is the root of all dharma150
The self finds completion only through bhakti151
Dharma is not the cause of bhakti151
Bhakti is distinct from dharma152
The nine Yogendras instruct King Nimi (Anu 59-65)
Anu 59 Bhakti is ultimate welfare153
Anu 60 Bhakti is a continuity154
Anu 61 Bhakti is direct glorification of the Lord156
Anu 62 The Vedas teach in a concealed manner156
Karma prescribed for those lacking knowledge and faith158
Naiskarmya: The gradual path of freedom from karma159
Bhakti: The immediate path of freedom from karma160
Anu 63 Worship of the Supreme Lord is the sole requirement161
Anu 64 All varnas are meant to worship the Lord162
Devotees surpass all obstacles162
Degradation ensues from non-devotion163
Anu 65 The Lord is worshiped in all ages163
Krsna and Uddhava discuss bhakti (Anu 66-85)
Anu 66 Devotees abandon attachment through devotion164
Devotees are distinguished from jnanis164
Anu 67 Awareness cannot be perfected without devotion165
Anu 68-69 Vedic utterances devoid of lila-katha are of no value166
Anu 70 Awareness is effective when it leads to devotion168
Anu 71 Where jnana fails bhakti succeeds169
Anu 72 Pure devotion free from jnana170
Anu 73-74 Faith develops through association and taste171
Anu 75 Ascertaining the true path of ultimate welfare172
Anu 76-77 Why different interpretations of the Veda exist173
Anu 78-79 Subsidiary processes do not yield ultimate welfare174
Anu 80 Bhakti alone brings ultimate welfare174
Anu 81 Renunciation automatically follows devotion175
Anu 82 Freedom from bondage through devotion176
Anu 83 Jnana and vairagya not generally beneficial176
Anu 84 All fruits available through devotion177
Desire for fruit as an instrument to devotion178
Anu 85 The unique result of bhakti179
Sri Suka prescribed bhakti to King Pariksit (Anu 86)
Anu 86 Hearing is primary methodology180
Suta taught bhakti to Saunaka (Anu 87-92)
Anu 87 Knowledge without devotion is a limitation185
Anu 88 Conventional religion yields only material wealth185
Anu 89 Bhakti awards transcendence186
Anu 90 Devotion is the highest fortune186
Anu 91 Devotion arouses eagerness187
Anu 92 Bhakti is discussed by all teachers in the Bhagavata188
Bhakti is the methodology given in other dialogues
of the Bhagavata (Anu 92-94)
Anu 92 Bhakti is the supreme duty of humanity189
Anu 93 Bhakti is the path of fearlessness189
Anu 94 Bhakti is the fruit of hearing scripture189
Bhakti is the culmination of all methods (Anu 95-105)209
Anu 95 All duties culminate in devotion209
Anu 96 Devotion includes awareness210
Anu 97 Bhakti is the source of all perfection211
Anu 98 Bhakti is independent of all methods213
Bhakti awards the supreme fruit214
Anu 99 Success in bhakti is assured, not in karma215
Anu 100 Inauspiciousness never ensues from devotion217
Devotion promotes an outcast beyond brahmanism217
Anu 101 Brahmanism is devoid of value without devotion219
Anu 102 Bhakti surpasses karma220
Anu 103 Bhakti surpasses yoga222
Anu 104 Bhakti surpasses jnana222
Bhakti subdues the Lord224
Anu 105 Jnana cannot be accomplished without bhakti225
Taking shelter of the complete whole (Anu 106-107)249
Anu 106 One should not seek shelter in any partiality249
Brahman and Siva should be worshiped as Vaisnavas251
Nondistinction relates to undifferentiated awareness252
Vaisnavas acknowledge distinction, not merely oneness253
Incidental worship of Bhagavan through Siva254
Worship of Visnu distinguished from that of Siva256
Allowances for the worship of other gods258
Krsna is not attained through independent worship of other gods259
One should not disrespect the devas260
Disrespect of Siva is a severe offence261
One should not disrespect any living being262
Worship performed by neophytes263
Malice is reprehensible264
The neophyte's worship has utility266
One should abandon the separatist mentality267
The highest stage of awareness268
Devotees naturally honor all beings270
All is included within worship of the complete whole271
Anu 107 The nature of the entity of highest shelter273
Bhakti is intrinsic duty (Anu 108-113)284
The defect of nondevotion (Anu 108-110)
Anu 108 Wastage of human potentiality284
Anu 109 Absence of virtue285
Anu 110 Disregard for the sage void of devotion286
The mystery of dharma hidden even from the sage287
Devotion meets the criteria of perpetuity (Anu 111-113)
Anu 111 Devotion surpasses yoga289
Devotion is the intrinsic duty of all289
The defect of nonfulfillment of intrinsic duty290
Anu 112 Bhakti continues even at the stage of liberation293
Anu 113 Bhakti is incumbent even upon the gods294
The Bhagavata discloses bhakti's essential
nature as complete methodology (Anu 114-120)
310
Anu 114 Bhakti established through the six criteria of scripture310
Anu 115 Bhakti is one of the ten primary subjects of the Bhagavata314
Bhakti is the import of the four seed verses of the Bhagavata315
Definitive character of true methodology316
Approval by affirmation and negation316
Universal pervasion of bhakti317
Bhakti lends perfection even to grammar323
Timelessness of bhakti323
The pointlessness of nondevotion325
Bhakti affirmed for all time and space327
Only bhakti meets the criteria of true methodology328
Anu 116-119 The Bhagavata was manifested to reveal bhakti329
Anu 120 Even the Lord is beautified by disclosing devotion331
Chapter 2
The Nature of Bhakti (Anu 121-164)
Purifying power of devotion (Anu 121-130)347
Anu 121 Devotion is the sole requirement for all347
Bhakti destroys inauspiciousness349
Bhakti removes all obstacles349
Anu 122 Even the beginning devotee is unobstructed351
Anu 123-124 Bhakti removes all fear352
Anu 125-126 Bhakti destroys all sins353
Anu 127 Bhakti surpasses jnana in purification of sin356
Bhakti is direct purification, not a device of atonement357
Anu 128 Bhakti destroys even manifest reactions (prarabdha)357
Anu 129 Bhakti purifies the heart of desire360
Anu 130 Bhakti dispels ignorance361
Nourishing power of devotion (Anu 131-132)365
Anu 131 Bhakti nourishes all365
Anu 132 Bhakti bestows virtue and bliss366
Bhakti is nirguna (Anu 133-138)376
Anu 133 Even karma offered to the Lord is saguna376
Anu 134 Knowledge of Bhagavan is nirguna377
Knowledge of Brahman is saguna380
Knowledge and action are potencies belonging to Paramatma382
Anu 135 The residence of Bhagavan is nirguna384
Anu 136 Action for Bhagavan is nirguna386
Anu 137 Faith that impels devotion is nirguna386
Anu 138 Dharma rooted in Bhagavan is nirguna387
Bhakti is a unique aspect of the internal potency
(Anu 139-144)
393
Anu 139 Bhakti is self-manifest393
Anu 140 Bhakti is blissful394
Anu 141 Bhakti bestows love of God395
Anu 142 Bhakti is the supreme aspect of the delight-giving potency397
Anu 143 Bhakti magnifies the Lord's inherent bliss398
Anu 144 The Lord is the sole cause of devotion399
Bhakti bestows inconceivable results (Anu 145-148)410
Anu 145 Bhakti is the sole basis of God realization410
Anu 146 Bhakti enables one to attain the Lord410
Anu 147 Even sadhana-bhakti captivates the Lord411
Anu 148 Bhakti promotes even karma to the level of supreme dharma415
Bhakti transports a devotee beyond the jurisdiction of Yama415
Participation once in bhakti opens to perfection
(Anu 149-164)
444
Anu 149-150 The power of a single act of devotion444
Anu 151 Bhakti remains potent under all circumstances446
Even indirect devotion brings about perfection449
Anu 152 Even a semblance of devotion transports one to the abode of God450
Anu 153 Even as offence bearing a semblance of devotion carries power452
The glories of bhakti are real453
Offences obstruct devotion454
Repetition prescribed to eliminate offences456
Five effects of offences457
Anu 153-154 Crookedness458
Anu 155-156 Faithlessness459
Anu 157 Distraction461
Anu 158 Sometimes the Lord provokes one through desire462
Anu 159 Slackening of devotion462
Pride164
Anu 159-160 A single act of devotion bears fruit in the offenceless heart464
Anu 161 Direct vision of the Lord is positive attainment of His abode465
Anu 162 Ajamila's first utterance of the names was effective466
Anu 163-164 Bhakti manifests results in proportion to a devotee's qualification468
Chapter 3
Unalloyed Devotion Culminates
in Natural Attraction (Anu 165-178)
The exclusivity of devotion (Anu 165-169)480
Anu 165 Direct devotion is the ultimate shift in awareness480
Unalloyed devotion entails freedom from extraneous desire482
Anu 166 The Lord and the devotee are desireless483
Anu 167 Worship is for the benefit of the worshiper484
Anu 168 Devotion tainted with desire is mere show485
Anu 169 Devotion constituted of nine limbs is the methodology488
Assessment of devotion through the eligibility of its
performers (Anu 170-176)
511
Anu 170 Three methods to shift awareness511
Anu 171 Sources of eligibility512
Anu 172 Faith: The sole requirement for unalloyed devotion514
General devotion is independent of faith516
Faith is an attribute of the performer518
Universal autonomy of devotion518
Characteristics of the candidate eligible for devotion519
Non-indulgence in the profane519
Anu 173 Jnana and bhakti are independent of karma522
Faith in bhakti concludes the jurisdiction of karma522
Surrender: The symptom of faith in ananya-bhakti524
Symptoms of faith in bhakti526
True faith and conventional faith528
Eligibility and ineligibility to give up karma531
Anu 174-175 Karma can become a means to shift awareness532
Anu 176 Three manifestations of the Absolute realized through awareness and devotion534
Bhakti includes and surpasses jnana538
Defects in worship of the qualified aspect539
Unalloyed devotion is absolute methodology540
Devotion born of natural attraction is true methodology (Anu 177-178)546
Anu 177 Devotion born of natural attraction transcends sin and piety546
Anu 178 Bhakti is the natural methodology for living beings547
The living being is a part of Paramatma548


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