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Books > Hindu > Puranas > Bhagavata Purana > Sri Bhagavat Sandarbha (Set of 2 Volumes)
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Sri Bhagavat Sandarbha (Set of 2 Volumes)
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Sri Bhagavat Sandarbha (Set of 2 Volumes)
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Description
Vol-I

Back of the Book

In his purport, Srila Prabhupada wrote: "The Bhagavata-sandarbha is also known as the Sat-sandarbha. In the first part, called Tattva-sandarbha, it is proved that Srimad-Bhagavatam is the most authoritative evidence directly pointing to the Absolute Truth. The second Sandarbha, called Bhagavat-sandarbha, draws a distinction between impersonal Brahman and localized Paramatma and describes the spiritual world and the domination of the mode of goodness devoid of contamination by the other two material modes. In other words, there is a vivid description of the transcendental position known as suddha-sattva.

From the Jacket

This first volume of the Bhagavat-sandarbha includes the first 60 Anucchedas of the work. First, there is discussion of how the Absolute Truth is manifested in three features; as Brahman, Paramatma, and Bhagavan. Next is a discussion of the various potencies of the Supreme Personality of Godhead, including the potency that manifests the living entities.

It is proven beyond doubt that the Supreme Lord is always the absolute controller of all His potencies, and that there is no question of Him coming under their control, especially under the control of the external energy, known as maya. In the Sri Caitanya-caritamrta, Madhya-lila, chapter one, Srila Krsnadasa Kaviraja Gosvami writes: Sri Rupa Gosvami's newphew, Srila Jiva Gosvami, has compiled so many books on devotional service that there is no counting them. In Sri Bhagavata-sandarbha, Srila Jiva Gosvami has written conclusively about the ultimate end of devotional service.

Introduction

The subject matter of the Bhagavat-sandarbha is very clearly expressed in the very first verse of the text: in the previous (Tattva) Sandarbha I have described in a general way the nature of the non-dual Absolute Truth and the eternal distinction between that Absolute and the individual living entities, who are naturally the servants and worshipers of the Absolute. Now I shall describe some of the variegated features of the Absolute. The Absolute is known in three features, called Brahman, Paramatma and Bhagavan. This is described in the following statement of Srimad-Bhagavatam (1.2.11): Learned transcendentalists who know the Absolute Truth call this non-dual substance Brahman, Paramatma or Bhagavan.

In the Krsna-sandarbha, second-to-last text, the nature of all six sandarbhas as explained: The description of sambandha (the relationship between the individual living entities and the Supreme Personality of Godhead), which was begun in the Tattva- sandarbha, and continued in the Bhagavat-sandarbha is now concluded in this (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 (Priti-sandarbha), I shall describe prayojana (pure love for Krsna, the result of engaging in the activities of devotional service).

In his purport, Srila Prabhupada wrote: "The Bhagavata-sandarbha is also known as the Sat-sandarbha. In the first part, called Tattva-sandarbha, it is proved that Srimad-Bhagavatam is the most authoritative evidence directly pointing to the Absolute Truth. The second Sandarbha, called Bhagavat-sandarbha, draws a distinction between impersonal Brahman and localized Paramatma and describes the spiritual world and the domination of the mode of goodness devoid of contamination by the other two material modes. In other words, there is a vivid description of the transcendental position known as suddha-sattva.

"Material goodness is apt to be contaminated by the other two material qualities-ignorance and passion-but when one is situated in the suddha-sattva position, there is no chance for such contamination. It is a spiritual platform of pure goodness. The potency of the Supreme Lord and the living entity is also described, and there is a description of the inconceivable energies and varieties of energies of the Lord. The potencies are divided into categories-internal, external, personal, marginal, and so forth. There are also discussions of the eternality of Deity worship, the omnipotence of the Deity, His all- pervasiveness, His giving shelter to everyone, His subtle and gross potencies, His personal manifestations, His expressions of form, quality and pastimes, His personal manifestations, His expression of form, quality and pastimes, His transcendental position, and His complete form. It is also stated that everything pertaining to the Absolute has the same potency, and that the spiritual world, the associates in the spiritual world, and the threefold energies of the Lord in the spiritual world, are all transcendental. There are further discussions concerning the difference between the impersonal Brahman and the Personality of Godhead, the fullness of the Personality of Godhead, the objective of all Vedic knowledge, the personal potencies of the Lord, and the Personality of Godhead as the original author of Vedic knowledge."

This first volume of the Bhagavat-sandarbha includes the first 60 Anucchedas of the work. First, there is discussion of how the Absolute Truth is manifested in three features; as Brahman, Paramatma, and Bhagavan. Next is a discussion of the various potencies of the Supreme Personality of Godhead, including the potency that manifests the living entities. It is proven beyond doubt that the Supreme Lord is always the absolute controller of all His potencies, and that there is no question of Him coming under their control, especially under the control of the external energy, known as maya. The potency of maya is described at great length, and the Supreme Lord's existence beyond the jurisdiction of maya is firmly established. Then there is a discussion of the qualities and opulence of the Supreme Personality of Godhead, and the multifarious forms of the Supreme Lord. In this regard, it is proven that the Lord is simultaneously both localized and all-pervading. Although these two are apparently contradictory, it is explained that the Lord's supreme position reconciles all such contradictory qualities. Next is an elaborate discussion of how the Lord's form is fully transcendental, that the Lord's form, appearance in this world as an incarnation, or anything else about him are transformations of the external energy, maya, is conclusively refuted. There is also a lengthy discussion of the name and form of the Lord, giving examples of how the Vedic literature simultaneously emphasizes that the Lord is without name and form, and that the Lord has transcendental names and forms. The undisputable conclusion is that the Lord's names and forms are fully transcendental, and are never to be compared to the names and forms of the conditioned souls.

As would be expected, Kusakratha Prabhu has given us a wonderfully detailed and poetic translation of this great philosophical treatise. His untiring and undeviating devotion to the Lord are imbued throughout the entire work, and for this reason it has been a great pleasure for me to prepare it for publishing.

Contents

Introduction XI
Anucchedas 1-2 3
The Absolute is known in three features, called Brahman, Paramatma and Bhagavan.  
Anucchedas 3-4 11
Definition of the word Bhagavan, His opulences and nature.  
Anuccheda 5 31
Three features of the Absolute (Brahman, Paramatma and Bhagavan) in connection with the description of the attainment of mystic yoga powers.  
Anuccheda 6 35
Although no one has, by his own merit, the ability to understand Krsna, if one worships Him by performing devotional service, the Lord voluntarily appears before that devotee.  
Anuccheda 7 43
The Lord, who is full of unlimited transcendental bliss, is not dependent on the interaction with sense objects.  
Anucchedas 8-9 49
The proper method of understanding Bhagavan may be understood only by devotional service.  
Anuccheda 10 53
A description of the realm of Vaikuntha, it's inhabitants, and The Lord Himself.  
Anuccheda 11 85
Bhagavan, whose existence is not imaginary, is the highest truth.  
Anucchedas 12-15 87
The Supreme Personality of Godhead is the origin and reservoir of all potencies.  
Anucchedas 16-17 95
The Lord is master of potencies that inconceivable to the living entities.  
Anuccheda 18 127
Description of the external, material potency.  
Anuccheda 19 139
The bodily senses cannot act unless favored by the Supreme Brahman and his potencies.  
Anuccheda 20 147
The conditioned living entity can not know the Supreme Being by his material senses.  
Anucchedas 21-22 155
The Supreme Personality of Godhead is always in full control of His various potencies.  
Anuccheda 23 161
The Personality of Godhead is always situated in transcendence and filled with spiritual bliss. In this condition He remains eternally unaffected by the inert material potency, maya.  
Anucchedas 24-27 181
All transcendental qualities and opulences as present in the transcendental form of the Supreme Personality of Godhead by the agency of His internal spiritual potency.  
Anucchedas 28-29 203
That the qualities of the Supreme Personality of Godhead are completely spiritual and not at all material.  
Anucchedas 30-31 209
The form of the Supreme Personality of Godhead, who is unlimited and beginning less, is always unaffected by the transformations caused by the material energy.  
Anuccheda 32 225
The Supreme Personality of Godhead is all-pervading and is the possessor of mutually contradictory qualities.  
Anucchedas 33-34 241
All universes rest in Narayana. The form of Narayana, however, rest within Sri Krsna.  
Anucchedas 35-36 257
Lord Krsna is both within and without the cosmic manifestation; He is not limited by the boundaries of matter.  
Anuccheda 37 267
You are the Supreme Lord, Narayana, the origin of everything, and from You everything emanates, and again everything enters unto You, and you remain the same as before.  
Anucchedas 38-39 271
Lord Krsna expands not only as the guna-avataras, but as other incarnations as well.  
Anuccheda 40 279
Sri Krsna is by nature inconceivable because He who appears in innumerable different forms according to the way in which He is worshipped.  
Anuccheda 41 299
Sri Krsna, who is unchanging, is the original form of the Supreme Personality of Godhead  
Anucchedas 42-43 305
Because Sri Krsna is by nature all-pervading, it is very easy for Him to expand into as many forms in as many places as He likes.  
Anuccheda 44 321
Supreme Personality of Godhead is manifested within a limited area of space, present within the hearts of all creatures.  
Anuccheda 45 327
The Lord's form is transcendental to all material elements.  
Anuccheda 46 341
The Lord is the Supersoul seated in everyone's heart and may be seen only by His mercy  
Anuccheda 47 351
The conception that the forms, qualities, and pastimes of the Supreme Personality of Godhead are material is refuted. He is fully eternal and spiritually transcendental.  
Anuccheda 48 441
Sri Bhagavan is without material senses and it is His potency that maintains the senses of everyone  
Anuccheda 49 457
The Lord's form is neither material nor a production of yoga magic  
Anuccheda 50 463
The Vedas sometimes say the Supreme Personality of Godhead has neither name nor form, and other times say He does have a name and form.  
Anuccheda 51 479
Establishing that the Supreme Personality of Godhead should be considered fully transcendental and spiritual.  
Anuccheda 52 489
Even the form of the empowered avesa-avatara, Lord Rsabhadeva, is transcendental in nature.  
Anuccheda 53 495
Bhismadeva says: "Lord Krsna, who is the soul of all the universes, was personally present before my eyes. How fortunate I am."  
Anuccheda 54 497
The exalted position of Sri Krsna is described in the prayer spoken by Devaki-devi.  
Anuccheda 55 501
The forms of the Supreme Personality of Godhead are spiritual, eternal, and full of bliss and knowledge  
Anucchedas 56-57 509
The sight of the Supreme Lord's transcendental form grants the supreme benediction to the devotee  
Anucchedas 58-59 517
Sri Krsna is naturally endowed with innumerable powers and opulences, supremely perfect and complete, and is the highest manifestation of the Absolute Truth  
Anuccheda 60 543
The Lord's ornaments and Paraphernalia  

Vol-II

Back of the Book

In his purport, Srila Prabhupada wrote: "The Bhagavata-sandarbha is also known as the Sat-sandarbha. In the first part, called Tattva-sandarbha, it is proved that Srimad-Bhagavatam is the most authoritative evidence directly pointing to the Absolute Truth. The second Sandarbha, called Bhagavat-sandarbha, draws a distinction between impersonal Brahman and localized Paramatma and describes the spiritual world and the domination of the mode of goodness devoid of contamination by the other two material modes. In other words, there is a vivid description of the transcendental position known as suddha-sattva.

From the Jacket

This second volume of the Bhagavat-sandarbha includes the Anucchedas beginning with sixty-one. This volume begins with a discussion of the nature of the spiritual world, which is declared to be non-different from the Supreme Personality of Godhead, being a manifestation of His personal potency. Any comparison of the spiritual world with the material world of our experience is soundly refuted.

Next, the fact that the Vedas solely describe the Supreme Lord is presented. Although materialistic men consider that the Vedas deal with the four purusarthas-dharma, artha, Kama, and moksa-such materialistic goals are simply stepping-stones on the path back home, back to Godhead. Thereafter, it is argued that Brahman and Bhagavan and not at all two separate entities, but are factually different aspects of the one Absolute Truth.

In the Sri Caitanya-caritamrta, Madhya-lila, chapter one, Srila Krsnadasa Kaviraja Gosvami writes: Sri Rupa Gosvami's has compiled so many books on devotional service that there is no counting them. In Sri Bhagavata-sandarbha, Srila Jiva Gosvami has written conclusively about the ultimate end of devotional service.

Introduction

The subject matter of the Bhagavat-sandarbha is very clearly expressed in the very first verse of the text: in the previous (Tattva) Sandarbha I have described in a general way the nature of the non-dual Absolute Truth and the eternal distinction between that Absolute and the individual living entities, who are naturally the servants and worshipers of the Absolute. Now I shall describe some of the variegated features of the Absolute. The Absolute is known in three features, called Brahman, Paramatma and Bhagavan. This is described in the following statement of Srimad-Bhagavatam (1.2.11): Learned transcendentalists who know the Absolute Truth call this non-dual substance Brahman, Paramatma or Bhagavan.

In the Krsna-sandarbha, second-to-last text, the nature of all six sandarbhas as explained: The description of sambandha (the relationship between the individual living entities and the Supreme Personality of Godhead), which was begun in the Tattva- sandarbha, and continued in the Bhagavat-sandarbha is now concluded in this (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 (Priti-sandarbha), I shall describe prayojana (pure love for Krsna, the result of engaging in the activities of devotional service).

In his purport, Srila Prabhupada wrote: "The Bhagavata-sandarbha is also known as the Sat-sandarbha. In the first part, called Tattva-sandarbha, it is proved that Srimad-Bhagavatam is the most authoritative evidence directly pointing to the Absolute Truth. The second Sandarbha, called Bhagavat-sandarbha, draws a distinction between impersonal Brahman and localized Paramatma and describes the spiritual world and the domination of the mode of goodness devoid of contamination by the other two material modes. In other words, there is a vivid description of the transcendental position known as suddha-sattva.

"Material goodness is apt to be contaminated by the other two material qualities-ignorance and passion-but when one is situated in the suddha-sattva position, there is no chance for such contamination. It is a spiritual platform of pure goodness. The potency of the Supreme Lord and the living entity is also described, and there is a description of the inconceivable energies and varieties of energies of the Lord. The potencies are divided into categories-internal, external, personal, marginal, and so forth. There are also discussions of the eternality of Deity worship, the omnipotence of the Deity, His all- pervasiveness, His giving shelter to everyone, His subtle and gross potencies, His personal manifestations, His expressions of form, quality and pastimes, His personal manifestations, His expression of form, quality and pastimes, His transcendental position, and His complete form. It is also stated that everything pertaining to the Absolute has the same potency, and that the spiritual world, the associates in the spiritual world, and the threefold energies of the Lord in the spiritual world, are all transcendental. There are further discussions concerning the difference between the impersonal Brahman and the Personality of Godhead, the fullness of the Personality of Godhead, the objective of all Vedic knowledge, the personal potencies of the Lord, and the Personality of Godhead as the original author of Vedic knowledge."

This first volume of the Bhagavat-sandarbha includes the first 60 Anucchedas of the work. First, there is discussion of how the Absolute Truth is manifested in three features; as Brahman, Paramatma, and Bhagavan. Next is a discussion of the various potencies of the Supreme Personality of Godhead, including the potency that manifests the living entities. It is proven beyond doubt that the Supreme Lord is always the absolute controller of all His potencies, and that there is no question of Him coming under their control, especially under the control of the external energy, known as maya. The potency of maya is described at great length, and the Supreme Lord's existence beyond the jurisdiction of maya is firmly established. Then there is a discussion of the qualities and opulence of the Supreme Personality of Godhead, and the multifarious forms of the Supreme Lord. In this regard, it is proven that the Lord is simultaneously both localized and all-pervading. Although these two are apparently contradictory, it is explained that the Lord's supreme position reconciles all such contradictory qualities. Next is an elaborate discussion of how the Lord's form is fully transcendental, that the Lord's forms, appearance in this world as an incarnation, or anything else about Him are transformations of the external energy, maya, is conclusively refuted. There is also a lengthy discussion of the name and form of the Lord, giving examples of how the Vedic literature simultaneously emphasizes that the Lord is without name and form, and that the Lord has transcendental names and forms. The undisputable conclusion is that the Lord's names and forms are fully transcendental, and are never to be compared to the names and forms of the conditioned souls.

As would be expected, Kusakratha Prabhu has given us a wonderfully detailed and poetic translation of this great philosophical treatise. His untiring and undeviating devotion to the Lord are imbued throughout the entire work, and for this reason it has been a great pleasure for me to prepare it for publishing.

Contents

Introduction XI
Anuccheda 61 3
The spiritual world of Vaikuntha can be obtained only by devotional service to the Personality of Godhead.  
Anuccheda 62 13
The Vaikuntha planets are situated beyond the material world  
Anucchedas 63-64 17
The residents of Vaikunthaloka do not fall down into the material world  
Anuccheda 65 31
Only by becoming free from the influence of the three modes of material nature may one enter the spiritual world of Vaikuntha.  
Anuccheda 66 33
Vaikuntha is beyond the touch of the three modes of material nature and is superior to the material world.  
Anuccheda 67 35
The spiritual planets are eternal  
Anuccheda 68 37
Vaikunthaloka may be obtained only by the practice of intense devotional service, which makes the happiness of liberation seem insignificant in comparison  
Anuccheda 69 41
Vaikuntha is eternal, full of knowledge and full of bliss.  
Anuccheda 70 45
In the spiritual world the devastating effects of time are not present, nor are the three material modes of nature.  
Anuccheda 71 51
The purpose of the Vedas is to understand one's own home, where the Supreme Personality of Godhead resides.  
Anuccheda 72 53
The spiritual world, and the Personality of Godhead's presence there, is described.  
Anuccheda 73 93
For each form of the Supreme Personality of Godhead there is a corresponding Vaikuntha planet.  
Anuccheda 74 99
The Supreme Personality of Godhead sometimes manifests some of His transcendental abodes within the boundaries of the material realm, however they are eternally situated beyond the boundaries of the material universes.  
Anucchedas 75-76 103
The devotees who serve the Lord of Vaikuntha as His direct associates are on the same transcendental platform as the Lord Himself.  
Anuccheda 77 107
The great devotees of the Lord obtain transcendental benefits that cannot be destroyed by time.  
Anuccheda 78 109
The Vaikuntha planets and the liberated devotees who reside there are described.  
Anuccheda 79 129
The transcendental beauty of the Lord's form, the bliss that His devotees feel upon seeing Him, and the superiority of service to the Lord.  
Anuccheda 80 197
All goals of life are situated within the form of the Supreme Personality of Godhead.  
Anuccheda 81 199
Brahman and Bhagavan are both the same Supreme. Because there are different levels of spiritual realization, there are also different levels of manifestation of the Supreme.  
Anuccheda 82 213
In terms of different manifestations and philosophical understanding of the Supreme, Bhagavan is the best. With His exalted transcendental qualities, He attracts the self-realized souls.  
Anuccheda 83 217
Bhagavan is the supreme from of God  
Anuccheda 84 229
Lord Krsna instructs Uddhava to worship Him, being in full spiritual knowledge.  
Anuccheda 85 231
Dhruva glorifies the Lord's Perfection.  
Anuccheda 86 233
Devotional service is better than the spiritual perfection of merging into Brahman.  
Anuccheda 87 235
The Supreme Personality of Godhead is the ultimate, original Supreme Truth.  
Anuccheda 88-89 241
Brahman is a partial expansion of the Supreme Personality of Godhead.  
Anuccheda 90 249
The Lord describes His own opulences.  
Anuccheda 91 251
Brahman is the bodily effulgence of the Supreme Personality of Godhead.  
Anucchedas 92-94 253
The Supreme Personality of Godhead is superior to the impersonal Brahman.  
Anuccheda 95 309
Srimad-Bhagavatam is most sublime because it teaches the truth about the Supreme Personality of Godhead  
Anuccheda 96 323
The Supreme Personality of Godhead is described in the four central verses of Srimad- Bhagavatam.  
Anuccheda 97 347
The greatest secret is direct devotional service of Lord Krsna.  
Anuccheda 98-99 365
The Supreme Personality of Godhead is the conclusion of the Vedas.  
Anucchedas-100-101 391
The Vedas personified only glorify the Lord's innumerable transcendental qualities and pastimes.  
Anuccheda 102 437
The Supreme Personality of Godhead personally appears by the means of His self-manifestation potency, which is the Vedas. Even so, He still cannot be described by ordinary, material words.  
Anuccheda 103 455
The Supreme Personality of Godhead, who is beyond the material modes of nature, and His relation to His various potencies is described.  
Anuccheda 104 515
Goddess Laksmi is the constant companion of the Supreme Personality of Godhead. She is a direct expansion of Lord Hari.  
Anuccheda 105 525
The Supreme Personality of Godhead is different from matter and can only be known through the revelation of the Vedas.  
Anuccheda 106 535
Sages can directly understand and see the Supreme by serving Him with devotion.  

 

Sample Pages

Vol-I

















Vol-II














Sri Bhagavat Sandarbha (Set of 2 Volumes)

Item Code:
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Cover:
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Edition:
2007
ISBN:
Part I 9788184030464
Part II 9788184030471
Language:
Transliterated Text, with Word-to-Word Meaning English Translation
Size:
9.5 inch X 6.0 inch
Pages:
1125
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Weight of the Book: 1.6 kg
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Vol-I

Back of the Book

In his purport, Srila Prabhupada wrote: "The Bhagavata-sandarbha is also known as the Sat-sandarbha. In the first part, called Tattva-sandarbha, it is proved that Srimad-Bhagavatam is the most authoritative evidence directly pointing to the Absolute Truth. The second Sandarbha, called Bhagavat-sandarbha, draws a distinction between impersonal Brahman and localized Paramatma and describes the spiritual world and the domination of the mode of goodness devoid of contamination by the other two material modes. In other words, there is a vivid description of the transcendental position known as suddha-sattva.

From the Jacket

This first volume of the Bhagavat-sandarbha includes the first 60 Anucchedas of the work. First, there is discussion of how the Absolute Truth is manifested in three features; as Brahman, Paramatma, and Bhagavan. Next is a discussion of the various potencies of the Supreme Personality of Godhead, including the potency that manifests the living entities.

It is proven beyond doubt that the Supreme Lord is always the absolute controller of all His potencies, and that there is no question of Him coming under their control, especially under the control of the external energy, known as maya. In the Sri Caitanya-caritamrta, Madhya-lila, chapter one, Srila Krsnadasa Kaviraja Gosvami writes: Sri Rupa Gosvami's newphew, Srila Jiva Gosvami, has compiled so many books on devotional service that there is no counting them. In Sri Bhagavata-sandarbha, Srila Jiva Gosvami has written conclusively about the ultimate end of devotional service.

Introduction

The subject matter of the Bhagavat-sandarbha is very clearly expressed in the very first verse of the text: in the previous (Tattva) Sandarbha I have described in a general way the nature of the non-dual Absolute Truth and the eternal distinction between that Absolute and the individual living entities, who are naturally the servants and worshipers of the Absolute. Now I shall describe some of the variegated features of the Absolute. The Absolute is known in three features, called Brahman, Paramatma and Bhagavan. This is described in the following statement of Srimad-Bhagavatam (1.2.11): Learned transcendentalists who know the Absolute Truth call this non-dual substance Brahman, Paramatma or Bhagavan.

In the Krsna-sandarbha, second-to-last text, the nature of all six sandarbhas as explained: The description of sambandha (the relationship between the individual living entities and the Supreme Personality of Godhead), which was begun in the Tattva- sandarbha, and continued in the Bhagavat-sandarbha is now concluded in this (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 (Priti-sandarbha), I shall describe prayojana (pure love for Krsna, the result of engaging in the activities of devotional service).

In his purport, Srila Prabhupada wrote: "The Bhagavata-sandarbha is also known as the Sat-sandarbha. In the first part, called Tattva-sandarbha, it is proved that Srimad-Bhagavatam is the most authoritative evidence directly pointing to the Absolute Truth. The second Sandarbha, called Bhagavat-sandarbha, draws a distinction between impersonal Brahman and localized Paramatma and describes the spiritual world and the domination of the mode of goodness devoid of contamination by the other two material modes. In other words, there is a vivid description of the transcendental position known as suddha-sattva.

"Material goodness is apt to be contaminated by the other two material qualities-ignorance and passion-but when one is situated in the suddha-sattva position, there is no chance for such contamination. It is a spiritual platform of pure goodness. The potency of the Supreme Lord and the living entity is also described, and there is a description of the inconceivable energies and varieties of energies of the Lord. The potencies are divided into categories-internal, external, personal, marginal, and so forth. There are also discussions of the eternality of Deity worship, the omnipotence of the Deity, His all- pervasiveness, His giving shelter to everyone, His subtle and gross potencies, His personal manifestations, His expressions of form, quality and pastimes, His personal manifestations, His expression of form, quality and pastimes, His transcendental position, and His complete form. It is also stated that everything pertaining to the Absolute has the same potency, and that the spiritual world, the associates in the spiritual world, and the threefold energies of the Lord in the spiritual world, are all transcendental. There are further discussions concerning the difference between the impersonal Brahman and the Personality of Godhead, the fullness of the Personality of Godhead, the objective of all Vedic knowledge, the personal potencies of the Lord, and the Personality of Godhead as the original author of Vedic knowledge."

This first volume of the Bhagavat-sandarbha includes the first 60 Anucchedas of the work. First, there is discussion of how the Absolute Truth is manifested in three features; as Brahman, Paramatma, and Bhagavan. Next is a discussion of the various potencies of the Supreme Personality of Godhead, including the potency that manifests the living entities. It is proven beyond doubt that the Supreme Lord is always the absolute controller of all His potencies, and that there is no question of Him coming under their control, especially under the control of the external energy, known as maya. The potency of maya is described at great length, and the Supreme Lord's existence beyond the jurisdiction of maya is firmly established. Then there is a discussion of the qualities and opulence of the Supreme Personality of Godhead, and the multifarious forms of the Supreme Lord. In this regard, it is proven that the Lord is simultaneously both localized and all-pervading. Although these two are apparently contradictory, it is explained that the Lord's supreme position reconciles all such contradictory qualities. Next is an elaborate discussion of how the Lord's form is fully transcendental, that the Lord's form, appearance in this world as an incarnation, or anything else about him are transformations of the external energy, maya, is conclusively refuted. There is also a lengthy discussion of the name and form of the Lord, giving examples of how the Vedic literature simultaneously emphasizes that the Lord is without name and form, and that the Lord has transcendental names and forms. The undisputable conclusion is that the Lord's names and forms are fully transcendental, and are never to be compared to the names and forms of the conditioned souls.

As would be expected, Kusakratha Prabhu has given us a wonderfully detailed and poetic translation of this great philosophical treatise. His untiring and undeviating devotion to the Lord are imbued throughout the entire work, and for this reason it has been a great pleasure for me to prepare it for publishing.

Contents

Introduction XI
Anucchedas 1-2 3
The Absolute is known in three features, called Brahman, Paramatma and Bhagavan.  
Anucchedas 3-4 11
Definition of the word Bhagavan, His opulences and nature.  
Anuccheda 5 31
Three features of the Absolute (Brahman, Paramatma and Bhagavan) in connection with the description of the attainment of mystic yoga powers.  
Anuccheda 6 35
Although no one has, by his own merit, the ability to understand Krsna, if one worships Him by performing devotional service, the Lord voluntarily appears before that devotee.  
Anuccheda 7 43
The Lord, who is full of unlimited transcendental bliss, is not dependent on the interaction with sense objects.  
Anucchedas 8-9 49
The proper method of understanding Bhagavan may be understood only by devotional service.  
Anuccheda 10 53
A description of the realm of Vaikuntha, it's inhabitants, and The Lord Himself.  
Anuccheda 11 85
Bhagavan, whose existence is not imaginary, is the highest truth.  
Anucchedas 12-15 87
The Supreme Personality of Godhead is the origin and reservoir of all potencies.  
Anucchedas 16-17 95
The Lord is master of potencies that inconceivable to the living entities.  
Anuccheda 18 127
Description of the external, material potency.  
Anuccheda 19 139
The bodily senses cannot act unless favored by the Supreme Brahman and his potencies.  
Anuccheda 20 147
The conditioned living entity can not know the Supreme Being by his material senses.  
Anucchedas 21-22 155
The Supreme Personality of Godhead is always in full control of His various potencies.  
Anuccheda 23 161
The Personality of Godhead is always situated in transcendence and filled with spiritual bliss. In this condition He remains eternally unaffected by the inert material potency, maya.  
Anucchedas 24-27 181
All transcendental qualities and opulences as present in the transcendental form of the Supreme Personality of Godhead by the agency of His internal spiritual potency.  
Anucchedas 28-29 203
That the qualities of the Supreme Personality of Godhead are completely spiritual and not at all material.  
Anucchedas 30-31 209
The form of the Supreme Personality of Godhead, who is unlimited and beginning less, is always unaffected by the transformations caused by the material energy.  
Anuccheda 32 225
The Supreme Personality of Godhead is all-pervading and is the possessor of mutually contradictory qualities.  
Anucchedas 33-34 241
All universes rest in Narayana. The form of Narayana, however, rest within Sri Krsna.  
Anucchedas 35-36 257
Lord Krsna is both within and without the cosmic manifestation; He is not limited by the boundaries of matter.  
Anuccheda 37 267
You are the Supreme Lord, Narayana, the origin of everything, and from You everything emanates, and again everything enters unto You, and you remain the same as before.  
Anucchedas 38-39 271
Lord Krsna expands not only as the guna-avataras, but as other incarnations as well.  
Anuccheda 40 279
Sri Krsna is by nature inconceivable because He who appears in innumerable different forms according to the way in which He is worshipped.  
Anuccheda 41 299
Sri Krsna, who is unchanging, is the original form of the Supreme Personality of Godhead  
Anucchedas 42-43 305
Because Sri Krsna is by nature all-pervading, it is very easy for Him to expand into as many forms in as many places as He likes.  
Anuccheda 44 321
Supreme Personality of Godhead is manifested within a limited area of space, present within the hearts of all creatures.  
Anuccheda 45 327
The Lord's form is transcendental to all material elements.  
Anuccheda 46 341
The Lord is the Supersoul seated in everyone's heart and may be seen only by His mercy  
Anuccheda 47 351
The conception that the forms, qualities, and pastimes of the Supreme Personality of Godhead are material is refuted. He is fully eternal and spiritually transcendental.  
Anuccheda 48 441
Sri Bhagavan is without material senses and it is His potency that maintains the senses of everyone  
Anuccheda 49 457
The Lord's form is neither material nor a production of yoga magic  
Anuccheda 50 463
The Vedas sometimes say the Supreme Personality of Godhead has neither name nor form, and other times say He does have a name and form.  
Anuccheda 51 479
Establishing that the Supreme Personality of Godhead should be considered fully transcendental and spiritual.  
Anuccheda 52 489
Even the form of the empowered avesa-avatara, Lord Rsabhadeva, is transcendental in nature.  
Anuccheda 53 495
Bhismadeva says: "Lord Krsna, who is the soul of all the universes, was personally present before my eyes. How fortunate I am."  
Anuccheda 54 497
The exalted position of Sri Krsna is described in the prayer spoken by Devaki-devi.  
Anuccheda 55 501
The forms of the Supreme Personality of Godhead are spiritual, eternal, and full of bliss and knowledge  
Anucchedas 56-57 509
The sight of the Supreme Lord's transcendental form grants the supreme benediction to the devotee  
Anucchedas 58-59 517
Sri Krsna is naturally endowed with innumerable powers and opulences, supremely perfect and complete, and is the highest manifestation of the Absolute Truth  
Anuccheda 60 543
The Lord's ornaments and Paraphernalia  

Vol-II

Back of the Book

In his purport, Srila Prabhupada wrote: "The Bhagavata-sandarbha is also known as the Sat-sandarbha. In the first part, called Tattva-sandarbha, it is proved that Srimad-Bhagavatam is the most authoritative evidence directly pointing to the Absolute Truth. The second Sandarbha, called Bhagavat-sandarbha, draws a distinction between impersonal Brahman and localized Paramatma and describes the spiritual world and the domination of the mode of goodness devoid of contamination by the other two material modes. In other words, there is a vivid description of the transcendental position known as suddha-sattva.

From the Jacket

This second volume of the Bhagavat-sandarbha includes the Anucchedas beginning with sixty-one. This volume begins with a discussion of the nature of the spiritual world, which is declared to be non-different from the Supreme Personality of Godhead, being a manifestation of His personal potency. Any comparison of the spiritual world with the material world of our experience is soundly refuted.

Next, the fact that the Vedas solely describe the Supreme Lord is presented. Although materialistic men consider that the Vedas deal with the four purusarthas-dharma, artha, Kama, and moksa-such materialistic goals are simply stepping-stones on the path back home, back to Godhead. Thereafter, it is argued that Brahman and Bhagavan and not at all two separate entities, but are factually different aspects of the one Absolute Truth.

In the Sri Caitanya-caritamrta, Madhya-lila, chapter one, Srila Krsnadasa Kaviraja Gosvami writes: Sri Rupa Gosvami's has compiled so many books on devotional service that there is no counting them. In Sri Bhagavata-sandarbha, Srila Jiva Gosvami has written conclusively about the ultimate end of devotional service.

Introduction

The subject matter of the Bhagavat-sandarbha is very clearly expressed in the very first verse of the text: in the previous (Tattva) Sandarbha I have described in a general way the nature of the non-dual Absolute Truth and the eternal distinction between that Absolute and the individual living entities, who are naturally the servants and worshipers of the Absolute. Now I shall describe some of the variegated features of the Absolute. The Absolute is known in three features, called Brahman, Paramatma and Bhagavan. This is described in the following statement of Srimad-Bhagavatam (1.2.11): Learned transcendentalists who know the Absolute Truth call this non-dual substance Brahman, Paramatma or Bhagavan.

In the Krsna-sandarbha, second-to-last text, the nature of all six sandarbhas as explained: The description of sambandha (the relationship between the individual living entities and the Supreme Personality of Godhead), which was begun in the Tattva- sandarbha, and continued in the Bhagavat-sandarbha is now concluded in this (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 (Priti-sandarbha), I shall describe prayojana (pure love for Krsna, the result of engaging in the activities of devotional service).

In his purport, Srila Prabhupada wrote: "The Bhagavata-sandarbha is also known as the Sat-sandarbha. In the first part, called Tattva-sandarbha, it is proved that Srimad-Bhagavatam is the most authoritative evidence directly pointing to the Absolute Truth. The second Sandarbha, called Bhagavat-sandarbha, draws a distinction between impersonal Brahman and localized Paramatma and describes the spiritual world and the domination of the mode of goodness devoid of contamination by the other two material modes. In other words, there is a vivid description of the transcendental position known as suddha-sattva.

"Material goodness is apt to be contaminated by the other two material qualities-ignorance and passion-but when one is situated in the suddha-sattva position, there is no chance for such contamination. It is a spiritual platform of pure goodness. The potency of the Supreme Lord and the living entity is also described, and there is a description of the inconceivable energies and varieties of energies of the Lord. The potencies are divided into categories-internal, external, personal, marginal, and so forth. There are also discussions of the eternality of Deity worship, the omnipotence of the Deity, His all- pervasiveness, His giving shelter to everyone, His subtle and gross potencies, His personal manifestations, His expressions of form, quality and pastimes, His personal manifestations, His expression of form, quality and pastimes, His transcendental position, and His complete form. It is also stated that everything pertaining to the Absolute has the same potency, and that the spiritual world, the associates in the spiritual world, and the threefold energies of the Lord in the spiritual world, are all transcendental. There are further discussions concerning the difference between the impersonal Brahman and the Personality of Godhead, the fullness of the Personality of Godhead, the objective of all Vedic knowledge, the personal potencies of the Lord, and the Personality of Godhead as the original author of Vedic knowledge."

This first volume of the Bhagavat-sandarbha includes the first 60 Anucchedas of the work. First, there is discussion of how the Absolute Truth is manifested in three features; as Brahman, Paramatma, and Bhagavan. Next is a discussion of the various potencies of the Supreme Personality of Godhead, including the potency that manifests the living entities. It is proven beyond doubt that the Supreme Lord is always the absolute controller of all His potencies, and that there is no question of Him coming under their control, especially under the control of the external energy, known as maya. The potency of maya is described at great length, and the Supreme Lord's existence beyond the jurisdiction of maya is firmly established. Then there is a discussion of the qualities and opulence of the Supreme Personality of Godhead, and the multifarious forms of the Supreme Lord. In this regard, it is proven that the Lord is simultaneously both localized and all-pervading. Although these two are apparently contradictory, it is explained that the Lord's supreme position reconciles all such contradictory qualities. Next is an elaborate discussion of how the Lord's form is fully transcendental, that the Lord's forms, appearance in this world as an incarnation, or anything else about Him are transformations of the external energy, maya, is conclusively refuted. There is also a lengthy discussion of the name and form of the Lord, giving examples of how the Vedic literature simultaneously emphasizes that the Lord is without name and form, and that the Lord has transcendental names and forms. The undisputable conclusion is that the Lord's names and forms are fully transcendental, and are never to be compared to the names and forms of the conditioned souls.

As would be expected, Kusakratha Prabhu has given us a wonderfully detailed and poetic translation of this great philosophical treatise. His untiring and undeviating devotion to the Lord are imbued throughout the entire work, and for this reason it has been a great pleasure for me to prepare it for publishing.

Contents

Introduction XI
Anuccheda 61 3
The spiritual world of Vaikuntha can be obtained only by devotional service to the Personality of Godhead.  
Anuccheda 62 13
The Vaikuntha planets are situated beyond the material world  
Anucchedas 63-64 17
The residents of Vaikunthaloka do not fall down into the material world  
Anuccheda 65 31
Only by becoming free from the influence of the three modes of material nature may one enter the spiritual world of Vaikuntha.  
Anuccheda 66 33
Vaikuntha is beyond the touch of the three modes of material nature and is superior to the material world.  
Anuccheda 67 35
The spiritual planets are eternal  
Anuccheda 68 37
Vaikunthaloka may be obtained only by the practice of intense devotional service, which makes the happiness of liberation seem insignificant in comparison  
Anuccheda 69 41
Vaikuntha is eternal, full of knowledge and full of bliss.  
Anuccheda 70 45
In the spiritual world the devastating effects of time are not present, nor are the three material modes of nature.  
Anuccheda 71 51
The purpose of the Vedas is to understand one's own home, where the Supreme Personality of Godhead resides.  
Anuccheda 72 53
The spiritual world, and the Personality of Godhead's presence there, is described.  
Anuccheda 73 93
For each form of the Supreme Personality of Godhead there is a corresponding Vaikuntha planet.  
Anuccheda 74 99
The Supreme Personality of Godhead sometimes manifests some of His transcendental abodes within the boundaries of the material realm, however they are eternally situated beyond the boundaries of the material universes.  
Anucchedas 75-76 103
The devotees who serve the Lord of Vaikuntha as His direct associates are on the same transcendental platform as the Lord Himself.  
Anuccheda 77 107
The great devotees of the Lord obtain transcendental benefits that cannot be destroyed by time.  
Anuccheda 78 109
The Vaikuntha planets and the liberated devotees who reside there are described.  
Anuccheda 79 129
The transcendental beauty of the Lord's form, the bliss that His devotees feel upon seeing Him, and the superiority of service to the Lord.  
Anuccheda 80 197
All goals of life are situated within the form of the Supreme Personality of Godhead.  
Anuccheda 81 199
Brahman and Bhagavan are both the same Supreme. Because there are different levels of spiritual realization, there are also different levels of manifestation of the Supreme.  
Anuccheda 82 213
In terms of different manifestations and philosophical understanding of the Supreme, Bhagavan is the best. With His exalted transcendental qualities, He attracts the self-realized souls.  
Anuccheda 83 217
Bhagavan is the supreme from of God  
Anuccheda 84 229
Lord Krsna instructs Uddhava to worship Him, being in full spiritual knowledge.  
Anuccheda 85 231
Dhruva glorifies the Lord's Perfection.  
Anuccheda 86 233
Devotional service is better than the spiritual perfection of merging into Brahman.  
Anuccheda 87 235
The Supreme Personality of Godhead is the ultimate, original Supreme Truth.  
Anuccheda 88-89 241
Brahman is a partial expansion of the Supreme Personality of Godhead.  
Anuccheda 90 249
The Lord describes His own opulences.  
Anuccheda 91 251
Brahman is the bodily effulgence of the Supreme Personality of Godhead.  
Anucchedas 92-94 253
The Supreme Personality of Godhead is superior to the impersonal Brahman.  
Anuccheda 95 309
Srimad-Bhagavatam is most sublime because it teaches the truth about the Supreme Personality of Godhead  
Anuccheda 96 323
The Supreme Personality of Godhead is described in the four central verses of Srimad- Bhagavatam.  
Anuccheda 97 347
The greatest secret is direct devotional service of Lord Krsna.  
Anuccheda 98-99 365
The Supreme Personality of Godhead is the conclusion of the Vedas.  
Anucchedas-100-101 391
The Vedas personified only glorify the Lord's innumerable transcendental qualities and pastimes.  
Anuccheda 102 437
The Supreme Personality of Godhead personally appears by the means of His self-manifestation potency, which is the Vedas. Even so, He still cannot be described by ordinary, material words.  
Anuccheda 103 455
The Supreme Personality of Godhead, who is beyond the material modes of nature, and His relation to His various potencies is described.  
Anuccheda 104 515
Goddess Laksmi is the constant companion of the Supreme Personality of Godhead. She is a direct expansion of Lord Hari.  
Anuccheda 105 525
The Supreme Personality of Godhead is different from matter and can only be known through the revelation of the Vedas.  
Anuccheda 106 535
Sages can directly understand and see the Supreme by serving Him with devotion.  

 

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