Sri Priti Sandarbha (Set of 2 Volumes)

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Item Code: NAI060
Author: Srila Jiva Gosvami
Publisher: RAS BIHARI LAL AND SONS
Language: Transliterated Text and Translation
Edition: 2007
Pages: 1394
Cover: Hardcover
Other Details 8.5 inch X 5.5 inch
Weight 1.95 kg
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Fully insured
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Shipped to 153 countries
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More than 1M+ customers worldwide
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100% Made in India
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Book Description

ISBN:
Vol-I:818403024x
Vol-II: 8184030258

Vol-I

 

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.

 

Vol-II

 

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.

 

Contents

 

Vol-I

 

Introduction 11
Mangalacarana 17
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. 640

 

Vol-II

 

 

 

 

Anucchedas 150  
In different situations, the Lord manifests different features of His character. He has four primary features. 17
Anucchedas 151-154  
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
Secondary Rasas

 

 
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
Primary Rasas
 
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
Madhurya Rasa

 

 
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. 695
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
Sample Pages

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