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Books > Hindu > Bhakti > Sri Bhakti Sandarbha (Volume-2)
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Sri Bhakti Sandarbha (Volume-2)
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Sri Bhakti Sandarbha (Volume-2)
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From back of the book

In this purport, Srila Prabhupada described the Bhakti-sandarbha in these words: The fifth Sandarbha is called Bhakti-sandarbha, and in this book there is a discussion of how devotional service can be directly executed, and how such service can be adjusted, either directly indirectly.

In the course of this discussion it is emphatically and repeatedly explained that devotional service to the Lord must be executed under the direction of a bona fide spiritual master. The qualifications of such a spiritual master are discussed at great length and indeed, association with such an advance devotee is explained as the actual cause of engagement in devotional service.

 

From the Jacket

In the second volume of Bhaki-sandrbha Srila Jiva Gosvami discusses how devotional service destroys all sinful reactions and grants liberation from material existence. Devotional service can be practiced in any material situation. The example is given of how the child within the mother's womb sometimes prays for deliverance. In fact, devotional service only delivers the performer, but also many generations of his relatives. The destruction of sins is not one of the primary characteristics of devotional service, however, for even a dim reflection of devotional service, is competent to accomplish that task. Such devotional service may even be performed unknowingly, and examples of animals unknowingly engaging in devotional service are given from the scriptures. From his childhood Jiva Gosvami was greatly fond of Srimad-Bhagavatam. He later came to Navadvipa to study Sanskrit, and, following in the footsteps of Sri Nityananda Prabhu, he circumambulated the entire Navadvipa-dhama. After visiting Navadvipa-dhama he went to Benares to study Sanskrit under Madhusudana Vacaspati, and after finishing his studies in Benares he went to Vrndavana and took shelter of his uncles, Sri Rupa and Sanatana.

 

Introduction

In a purport of the Sri Caitanya-caritamrta, Srila Prabhupada talks about Srila Jiva Gosvami and his literature: "In the Gaura-ganoddesa-dipika (195) it is said that Srila Jiva Gosvami was formerly Vilasa-manjari gopi. From his very childhood Jiva Gosvami was greatly fond of Srimad-Bhagavatam. He later came to Navadvipa to study Sanskrit, and, following in the footsteps of Sri Nityananda Prabhu, he circumambulated the entire Navadvipa-dhama. After visiting Navadvipa-dhama he went to Benares to study Sanskrit under Madhusudana Vacaspati, and after finishing his studies in Benares he went to Vrndavana and took shelter of his uncles, Sri Rupa and Sanatana. This is described in the Bhakti-ratnakara.

"As far as our information goes, Srila Jiva Gosvami composed and edited at least twenty-five books. They are all very much celebrated and they are listed as follows: (1) Hari-namamrta-vyakarana, (2) Sutra-malika, (3) Dhatu-sangraha, (4) Krsnarca-dipika, (5) Gopala-virudavali, (6) Rasamrta-sesa, (7) Sri Madhava-mahotsava, (8) Sri Sankalpa-kalpavrksa, (9) Bhavartha-sucaka-campu, (10) Gopala-tapani-tika, (11) a commentary on the Brahma-samhita, (12) a commentary on the Bhakti-rasamrta-sindhu, (13) a commentary on the Ujjvala-nilamani, (14) a commentary on the Yogasara-stava, (15) a commentary on the Gayatri-mantra, as described in the Agni Purana, (16) a description of the Lords lotus feet derived from the Padma Purana, (17) a description of the lotus feet of Srimati Radharni (18) Gopala-campu (in two parts) and (19-25) seven sandarbhas: the Krama-, Tattva-, Bhagavat-, Paramatma-, Krsna-, Bhakti- and Priti-sandarbha.

"After the disappearance of Srila Rupa Gosvami and Sanatana Gosvami in Vrndanana, Srila Jiva Gosvami became the acarya of all the Vaisnavas in Bengal, Orissa and the rest of the world, and it is he who used to guide them in their devotional service. In Vrndavana he established the Radha-Damodara temple.

"When Jiva Gosvami was still present, Srila Krsnadasa Kaviraja Gosvami compiled his famous Caitanya-caritamrta. Later, Srila Jiva Gosvami inspired Srinivasa Acarya, Narottama dasa Thakura and Duhkhi Krsnadas to preach Krsna consciousness in Bengal. Jiva Gosvami was informed that all the manuscripts that had been collected from Vrndanava and sent to Bengal for preaching purposes were plundered near Visnupura, in Bengal, but later he received the information that the book had been recovered.

"Sri Jiva Gosvami awarded the designation Kaviraja to Ramacandra Sena, a disciple of Srinivasa Acarya's and to Ramacandra's younger brother Govinda. While Jiva Gosvami was alive, Srimati Jahnava-devi, the peasure potency of Sri Nityananda Prabhu, went to Vrndavana with a few devotes. Jiva Gosvami was very kind to the Gaudiya Vaisnavas. Whoever went to Vrndavana he provided with a residence and prasadam."

In the Caitanay-caritamrta Madhya-lila (1.42-43) it is written: "Sri Rupa Gosvami's nephew, Srila Jiva Gosvami, has compiled so many books on devotional service that there is no counting 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 to devotional service.

"In this purport, Srila Prabhupada described the Bhakti-sandarbha in these words: The fifth Sandarbha is called Bhakti-sandarbha in these words: The fifth Sandarbha is called Bhakti-sandarbha, and in this book there is a discussion of how devotional service can be directly executed, and how such service can be adjusted, either directly or indirectly. There is a discussion of the knowledge of all kinds of scripture, the establishment of the Vedic institution of Varnasrama, bhakti as superior to fruitive activity, and so forth. It is also stated that without devotional service even a brahmana is condemned. There are discussions of the process of karma-tyaga (the giving of the results of karma to the supreme personality of Godhead), and the practices of mystic yoga and philosophical speculation, which are deprecated as simply hard labor.

"Worship of the demigods is discouraged, and worship of a Vaisnava is considered exalted. No respect is given to the non devotees. There are discussions of how one can be liberated even in this life (jivan-mukta), Lord Siva as a devotee, and how a bhakta and his devotional service eternally exist. It is stated that through bhakti one can attain all success because bhakti is transcendental to the material qualities. There is a discussion of how the self is manifest through bhakti. There is also a discussion of the self's bliss, as well as how bhakti, even imperfectly executed, enables one to attain the lotus feet of the Supreme personality of Godhead.

"Unmotivated devotional service is highly praised, and an explanation is given of how each devotee can achieve the platform of unmotivated service by association with other devotees. There is a discussion of the differences between the maha-bhagavata and the ordinary devotee, the symptoms of philosophical speculation, the symptoms of self-worship, or ahangrahopasana, the symptoms of devotional service, the symptoms of imaginary perfection, the acceptance of regulative principles of hearing, chanting, remembering and serving the lotus feet of the Lord, offenses is worship, offensive effects, prayers, engaging oneself as an eternal servant of the lord, making friendships with the lord and surrendering everything for his pleasure. There is also a discussion of raganuga-bhakti (spontaneous love of Godhead), of the specific purpose of becoming a devotee of Lord Krsna, and a comparative study of other perfectional stages."

In the second volume of Bhakti-sandarbha Srila Jiva Gosvami discusses how devotional service destroys all sinful reactions and grants liberation from material existence. Devotional service can be practiced in any material situation. The example is given of how the child within the mother's womb sometimes prays for deliverance. In fact, devotional service only delivers the performer, but also many generations of his relatives. The destruction of sins is not one of the primary characteristics of devotional service is competent to accomplish that task. Such devotional service may even be performed unknowingly, and examples of animals unknowingly engaging in devotional service are given from the scriptures.

Next, the glories of the holy names of the lord are described and the offenses to the holy name are explained in detail. The worst offense to the holy name is to offend a pure devotee of the Lord. After the offenses to chanting the holy name of the lord are discussed, there is a discussion of how the devotee of the lord is always protected by the lord. Many examples from the scriptures are given, such as the lives of king Bharata, Ajamila, Prahlada Maharaja, and Daksa. The conclusion is that one should always remember the lord in every circumstance, especially at the time of death. The best means of remembering the lord is to constantly chant his holy names.

The conclusion that engagement in the devotional service of the lord is the supreme goal of human life is next discussed at great length. Pure devotional service is then nicely distinguished from devotional service performed with a motive. Such motivated devotional service can be categorized in several classes. Of course, those pure devotees who engage in the lord's service with no expectation of personal gain are the best.

Pure devotional service encompasses nine activities, beginning with hearing and chanting. The author convinces us that devotional service is the only actual ultimate objective of all kinds of revealed scriptures. During this discussion, it is described how the absolute truth is known in three feature of the absolute truth is Bhgavan, and he is approached by devotional service. The author then very elaborately describes how unmotivated devotional service is so powerful that it can conquer the unconquerable supreme personality of Godhead.

In the course of this discussion it is emphatically and repeatedly explained that devotional service to the lord must be executed under the direction of a bona fide spiritual master. The qualifications of such a spiritual master are discussed at great length and indeed, association with such an advance devotees is explained as the actual cause of engagement in devotional service.

 

Table of Contents

 

Anuccheda 149 Even a single moment of devotional service will make one's life a great success and grant liberation. 3
Anuccheda 150 One becomes liberated by hearing the lord's holy name. 13
Anuccheda 151 There is nothing higher then life as a devotee of the lord. 15
Anuccheda 152 Devotional service brings one to the lord's own abode. 25
Anuccheda 153 Even the slightest and briefest effort to serve him makes the lord one's submissive servant, if the practitioner is free from offense. 29
Anuccheda 154 The devotees of the lord, who are spiritually wise, are kind to the foolish. Non-devotees are foolish and not kind even to the wise. 53
Anuccheda 155 The devotees are protected by the lord. 57
Anuccheda 156 The devotees become very powerful by the lords mercy. 61
Anuccheda 157 An example of the obstacles that make one fall away from faith in the lord. 63
Anuccheda 158 Some think that the lord sometimes arranges for previous fruitive activity so the devotee will be separated from him, and in this way come to love him more that before. 65
Anuccheda 159 Offenses without malice are excusable, but for those who commit such acts in full knowledge their spiritual progress is completely checked. 67
Anuccheda 160 Those in a fallen condition again gain the opportunity to engage in devotional service on the strength of their previous past spiritual merit. 75
Anuccheda 161 The highest perfection of human life is to remember the personality of Godhead at the time of death. 77
Anuccheda 62 By chanting the lord's holy name at the moment of death one becomes free from all sins. 81
Anuccheda 163 The real benefit of devotional service is attraction to the lord. 85
Anuccheda 164 By attaining love for the supreme personality of godhead one becomes free from material desires. 87
Anuccheda 165 Everyone, regardless of circumstance, should engage in devotional service and do nothing else. 89
Anuccheda 166 The supreme personality of Godhead and the pure devotee are both free from material desires. 101
167 The supreme personality of Godhead does not wish for his own personal benefit, he only accepts the worship because he enjoys the association of his devotee. 103
Anuccheda 168 The lord is pleased only if one has unflinching, unalloyed devotion to him. 107
Anuccheda 169-170 Devotional service is the essential teaching of all scriptures and the best spiritual path. 117
Anuccheda 171 The three paths of spirituality are discussed; Jnana-yoga, karma-yoga, and bhakti-yoga. 127
Anuccheda 172 Hearing about the glories of the lord and chanting his name gives the spiritual result of devotional service. Those who offer service to the lord in a saintly manner please him. 133
Anuccheda 173 In one has taste for fruitive activity and has not yet awaked his taste for devotional service, one has to act according to the regulative principle of the Vedic injunctions. 155
Anuccheda 174 Sincere souls perform Vedic rituals and duties only because the lord has ordered that they be performed. 185
Anuccheda 175 Steadiness in one's own position is real piety, whereas deviation is impiety. 191
Anuccheda 176 The three features of the supreme (Brahman, Paramatma and Bhagavan) are described. 193
Anuccheda 177 Those who taste the sweetness of devotional service are beyond rules, prohibitions, virtues and vices. 211
Anuccheda 178 Engagement in pure devotional service is the natural position of all living entities. A short explanation on the sacred syllable Om. 217
Anuccheda 179-180 The cause that brings devotional service into existence is association with the devotee. 227
Anuccheda 181-182 The great devotees are independent and act as they like. 259
Anuccheda 183 The devotees become compassionate when they see the unfortunate situation of the conditioned souls. 263
Anuccheda 184 Association with a great devotee is the best method of purification. 265
Anuccheda 185-186 Association with the devotees is the cause of attaining devotion for the supreme personality of Godhead. 267
Anuccheda 187 The natures of the two classes of transcendentalists; the impersonalist and the devotee of the lord 279
Anuccheda 188 The nature of a devotee of the lord and his symptoms. 291
Anuccheda 189 The nature of the intermediate and advanced devotees. 299
Anuccheda 190 The physical and mental symptoms of the neophyte devotee. 311
Anuccheda 191 The most exalted devotee is described. 315
Anuccheda 192 A person who is not bewildered by the miseries of the material world is the best of devotees. 317
Anuccheda 193 One who has taken exclusive shelter of the lord is free from even the desire to enjoy material sense gratification. 319
Anuccheda 194 When pride does not manifest one with so many material qualities, it means he is dear to lord Hari. 321
Anuccheda 195 One not attached to material wealth is considered to be at the highest standard of devotional service. 323
Anuccheda 196 A person who does not move form the lotus feet of the lord even for a moment is to be considered the greatest of all Vaisnavas. 325
Anuccheda 197 The devotee never abandons the lotus feet of the lord. 327
Anuccheda 198 The supreme personality of Godhead can never give up the heart of a devotee ho has taken shelter of him and chants the name of Krsna with genuine love. 329
Anuccheda 199 The lowest level of a devotee is described. 351
Anuccheda 200 The intermediate devotee, who is engaged in mixed devotional service, is described. 357
Anuccheda 201 The best of devotees, who is engaged in mixed devotional service, is described. 367
Anuccheda 202 The devotees and the fruitive workers are contrasted. 379
Anuccheda 203 The spiritual master's eloquences and other virtues are described. 397
Anuccheda 204 Faith in the supreme personality of Godhead, which is created by such study and thinking, is described. 401
Anuccheda 205 When a devotee takes shelter of the lotus feet of the lord, he is cleansed of material misconceptions and handicaps. 411
Anuccheda 206 What is a spiritual master. 415
Anuccheda 207 Accepting and rejecting a spiritual master. 419
Anuccheda 208 A spiritual master gives pure spiritual knowledge. 423
Anuccheda 209 One must accept an instructing spiritual master (siksa-guru). 427
Anuccheda 210 One must accept an initiating spiritual master. 431
Anuccheda 211-212 One should see his spiritual master in the same way one sees the supreme lord himself. 435
Anuccheda 213 The spiritual master and lord Siva are both seen as non-different from the supreme personality of Godhead. 439
Anuccheda 214 Different varieties of worship are shown. 441
Anuccheda 215 Variety-less spirit is the object of the impersonalists' continual meditation. 443
Anuccheda 216 Impersonal knowledge is described, then devotional service is described. 447
Anuccheda 217 Three division of bhakti are described: aropa-siddha, sanga-siddha, and svarupa-siddha. 455
Anuccheda 218 Serving the lord, while hankering for material enjoyment, will free one from such attachments. 475
Anuccheda 219-221 The process of offering the fruits of one's work to the supreme personality of Godhead is described. 481
Anuccheda 222-223 The lord is the person who should be pleased in the yajnas, because he gives the results of the yajnas. 487
Anuccheda 224-225 Three types ofdeotional service is explained: Kamana, naiskarmya, and bhakti-mantra. 505
Anuccheda 226 It is explained that karma and jnana are parts of devotional service, and devotional service is the whole that contains them. 521
Anuccheda 227 Devotional service mixed with karma is described. 527
Anuccheda 228 Devotional service mixed with jnana is described. 529
Anuccheda 229 Devotional service mixed with both karma and jnana is described. 533
Anuccheda 230 Devotional service mixed with jnana is described. 539
Anuccheda 231 Svarupa-siddha devotional service is discussed. 541
Anuccheda 232 The second kind of sakama svarupa-siddha devotional service is described. 543
Anuccheda 233 Svarupa-siddha kaivalya-kama devotional service id discussed. 545
Anuccheda 234 Svarupa-siddha devotional service is described. 549
Anuccheda 235 Vaidhi-bhakti is described. 563
Anuccheda 236 Taking shelter of the lord is described. 569
Anuccheda 237 One should worship his spiritual master, who grants the lotus feet of lord Hari. 583
Anuccheda 238 One should follow a qualified spiritual master and follow Ekadasi and the other Vaisnava vows. 595
Anuccheda 239 The two ways to bring the supreme lord under one's control. 613

 

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Sri Bhakti Sandarbha (Volume-2)

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From back of the book

In this purport, Srila Prabhupada described the Bhakti-sandarbha in these words: The fifth Sandarbha is called Bhakti-sandarbha, and in this book there is a discussion of how devotional service can be directly executed, and how such service can be adjusted, either directly indirectly.

In the course of this discussion it is emphatically and repeatedly explained that devotional service to the Lord must be executed under the direction of a bona fide spiritual master. The qualifications of such a spiritual master are discussed at great length and indeed, association with such an advance devotee is explained as the actual cause of engagement in devotional service.

 

From the Jacket

In the second volume of Bhaki-sandrbha Srila Jiva Gosvami discusses how devotional service destroys all sinful reactions and grants liberation from material existence. Devotional service can be practiced in any material situation. The example is given of how the child within the mother's womb sometimes prays for deliverance. In fact, devotional service only delivers the performer, but also many generations of his relatives. The destruction of sins is not one of the primary characteristics of devotional service, however, for even a dim reflection of devotional service, is competent to accomplish that task. Such devotional service may even be performed unknowingly, and examples of animals unknowingly engaging in devotional service are given from the scriptures. From his childhood Jiva Gosvami was greatly fond of Srimad-Bhagavatam. He later came to Navadvipa to study Sanskrit, and, following in the footsteps of Sri Nityananda Prabhu, he circumambulated the entire Navadvipa-dhama. After visiting Navadvipa-dhama he went to Benares to study Sanskrit under Madhusudana Vacaspati, and after finishing his studies in Benares he went to Vrndavana and took shelter of his uncles, Sri Rupa and Sanatana.

 

Introduction

In a purport of the Sri Caitanya-caritamrta, Srila Prabhupada talks about Srila Jiva Gosvami and his literature: "In the Gaura-ganoddesa-dipika (195) it is said that Srila Jiva Gosvami was formerly Vilasa-manjari gopi. From his very childhood Jiva Gosvami was greatly fond of Srimad-Bhagavatam. He later came to Navadvipa to study Sanskrit, and, following in the footsteps of Sri Nityananda Prabhu, he circumambulated the entire Navadvipa-dhama. After visiting Navadvipa-dhama he went to Benares to study Sanskrit under Madhusudana Vacaspati, and after finishing his studies in Benares he went to Vrndavana and took shelter of his uncles, Sri Rupa and Sanatana. This is described in the Bhakti-ratnakara.

"As far as our information goes, Srila Jiva Gosvami composed and edited at least twenty-five books. They are all very much celebrated and they are listed as follows: (1) Hari-namamrta-vyakarana, (2) Sutra-malika, (3) Dhatu-sangraha, (4) Krsnarca-dipika, (5) Gopala-virudavali, (6) Rasamrta-sesa, (7) Sri Madhava-mahotsava, (8) Sri Sankalpa-kalpavrksa, (9) Bhavartha-sucaka-campu, (10) Gopala-tapani-tika, (11) a commentary on the Brahma-samhita, (12) a commentary on the Bhakti-rasamrta-sindhu, (13) a commentary on the Ujjvala-nilamani, (14) a commentary on the Yogasara-stava, (15) a commentary on the Gayatri-mantra, as described in the Agni Purana, (16) a description of the Lords lotus feet derived from the Padma Purana, (17) a description of the lotus feet of Srimati Radharni (18) Gopala-campu (in two parts) and (19-25) seven sandarbhas: the Krama-, Tattva-, Bhagavat-, Paramatma-, Krsna-, Bhakti- and Priti-sandarbha.

"After the disappearance of Srila Rupa Gosvami and Sanatana Gosvami in Vrndanana, Srila Jiva Gosvami became the acarya of all the Vaisnavas in Bengal, Orissa and the rest of the world, and it is he who used to guide them in their devotional service. In Vrndavana he established the Radha-Damodara temple.

"When Jiva Gosvami was still present, Srila Krsnadasa Kaviraja Gosvami compiled his famous Caitanya-caritamrta. Later, Srila Jiva Gosvami inspired Srinivasa Acarya, Narottama dasa Thakura and Duhkhi Krsnadas to preach Krsna consciousness in Bengal. Jiva Gosvami was informed that all the manuscripts that had been collected from Vrndanava and sent to Bengal for preaching purposes were plundered near Visnupura, in Bengal, but later he received the information that the book had been recovered.

"Sri Jiva Gosvami awarded the designation Kaviraja to Ramacandra Sena, a disciple of Srinivasa Acarya's and to Ramacandra's younger brother Govinda. While Jiva Gosvami was alive, Srimati Jahnava-devi, the peasure potency of Sri Nityananda Prabhu, went to Vrndavana with a few devotes. Jiva Gosvami was very kind to the Gaudiya Vaisnavas. Whoever went to Vrndavana he provided with a residence and prasadam."

In the Caitanay-caritamrta Madhya-lila (1.42-43) it is written: "Sri Rupa Gosvami's nephew, Srila Jiva Gosvami, has compiled so many books on devotional service that there is no counting 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 to devotional service.

"In this purport, Srila Prabhupada described the Bhakti-sandarbha in these words: The fifth Sandarbha is called Bhakti-sandarbha in these words: The fifth Sandarbha is called Bhakti-sandarbha, and in this book there is a discussion of how devotional service can be directly executed, and how such service can be adjusted, either directly or indirectly. There is a discussion of the knowledge of all kinds of scripture, the establishment of the Vedic institution of Varnasrama, bhakti as superior to fruitive activity, and so forth. It is also stated that without devotional service even a brahmana is condemned. There are discussions of the process of karma-tyaga (the giving of the results of karma to the supreme personality of Godhead), and the practices of mystic yoga and philosophical speculation, which are deprecated as simply hard labor.

"Worship of the demigods is discouraged, and worship of a Vaisnava is considered exalted. No respect is given to the non devotees. There are discussions of how one can be liberated even in this life (jivan-mukta), Lord Siva as a devotee, and how a bhakta and his devotional service eternally exist. It is stated that through bhakti one can attain all success because bhakti is transcendental to the material qualities. There is a discussion of how the self is manifest through bhakti. There is also a discussion of the self's bliss, as well as how bhakti, even imperfectly executed, enables one to attain the lotus feet of the Supreme personality of Godhead.

"Unmotivated devotional service is highly praised, and an explanation is given of how each devotee can achieve the platform of unmotivated service by association with other devotees. There is a discussion of the differences between the maha-bhagavata and the ordinary devotee, the symptoms of philosophical speculation, the symptoms of self-worship, or ahangrahopasana, the symptoms of devotional service, the symptoms of imaginary perfection, the acceptance of regulative principles of hearing, chanting, remembering and serving the lotus feet of the Lord, offenses is worship, offensive effects, prayers, engaging oneself as an eternal servant of the lord, making friendships with the lord and surrendering everything for his pleasure. There is also a discussion of raganuga-bhakti (spontaneous love of Godhead), of the specific purpose of becoming a devotee of Lord Krsna, and a comparative study of other perfectional stages."

In the second volume of Bhakti-sandarbha Srila Jiva Gosvami discusses how devotional service destroys all sinful reactions and grants liberation from material existence. Devotional service can be practiced in any material situation. The example is given of how the child within the mother's womb sometimes prays for deliverance. In fact, devotional service only delivers the performer, but also many generations of his relatives. The destruction of sins is not one of the primary characteristics of devotional service is competent to accomplish that task. Such devotional service may even be performed unknowingly, and examples of animals unknowingly engaging in devotional service are given from the scriptures.

Next, the glories of the holy names of the lord are described and the offenses to the holy name are explained in detail. The worst offense to the holy name is to offend a pure devotee of the Lord. After the offenses to chanting the holy name of the lord are discussed, there is a discussion of how the devotee of the lord is always protected by the lord. Many examples from the scriptures are given, such as the lives of king Bharata, Ajamila, Prahlada Maharaja, and Daksa. The conclusion is that one should always remember the lord in every circumstance, especially at the time of death. The best means of remembering the lord is to constantly chant his holy names.

The conclusion that engagement in the devotional service of the lord is the supreme goal of human life is next discussed at great length. Pure devotional service is then nicely distinguished from devotional service performed with a motive. Such motivated devotional service can be categorized in several classes. Of course, those pure devotees who engage in the lord's service with no expectation of personal gain are the best.

Pure devotional service encompasses nine activities, beginning with hearing and chanting. The author convinces us that devotional service is the only actual ultimate objective of all kinds of revealed scriptures. During this discussion, it is described how the absolute truth is known in three feature of the absolute truth is Bhgavan, and he is approached by devotional service. The author then very elaborately describes how unmotivated devotional service is so powerful that it can conquer the unconquerable supreme personality of Godhead.

In the course of this discussion it is emphatically and repeatedly explained that devotional service to the lord must be executed under the direction of a bona fide spiritual master. The qualifications of such a spiritual master are discussed at great length and indeed, association with such an advance devotees is explained as the actual cause of engagement in devotional service.

 

Table of Contents

 

Anuccheda 149 Even a single moment of devotional service will make one's life a great success and grant liberation. 3
Anuccheda 150 One becomes liberated by hearing the lord's holy name. 13
Anuccheda 151 There is nothing higher then life as a devotee of the lord. 15
Anuccheda 152 Devotional service brings one to the lord's own abode. 25
Anuccheda 153 Even the slightest and briefest effort to serve him makes the lord one's submissive servant, if the practitioner is free from offense. 29
Anuccheda 154 The devotees of the lord, who are spiritually wise, are kind to the foolish. Non-devotees are foolish and not kind even to the wise. 53
Anuccheda 155 The devotees are protected by the lord. 57
Anuccheda 156 The devotees become very powerful by the lords mercy. 61
Anuccheda 157 An example of the obstacles that make one fall away from faith in the lord. 63
Anuccheda 158 Some think that the lord sometimes arranges for previous fruitive activity so the devotee will be separated from him, and in this way come to love him more that before. 65
Anuccheda 159 Offenses without malice are excusable, but for those who commit such acts in full knowledge their spiritual progress is completely checked. 67
Anuccheda 160 Those in a fallen condition again gain the opportunity to engage in devotional service on the strength of their previous past spiritual merit. 75
Anuccheda 161 The highest perfection of human life is to remember the personality of Godhead at the time of death. 77
Anuccheda 62 By chanting the lord's holy name at the moment of death one becomes free from all sins. 81
Anuccheda 163 The real benefit of devotional service is attraction to the lord. 85
Anuccheda 164 By attaining love for the supreme personality of godhead one becomes free from material desires. 87
Anuccheda 165 Everyone, regardless of circumstance, should engage in devotional service and do nothing else. 89
Anuccheda 166 The supreme personality of Godhead and the pure devotee are both free from material desires. 101
167 The supreme personality of Godhead does not wish for his own personal benefit, he only accepts the worship because he enjoys the association of his devotee. 103
Anuccheda 168 The lord is pleased only if one has unflinching, unalloyed devotion to him. 107
Anuccheda 169-170 Devotional service is the essential teaching of all scriptures and the best spiritual path. 117
Anuccheda 171 The three paths of spirituality are discussed; Jnana-yoga, karma-yoga, and bhakti-yoga. 127
Anuccheda 172 Hearing about the glories of the lord and chanting his name gives the spiritual result of devotional service. Those who offer service to the lord in a saintly manner please him. 133
Anuccheda 173 In one has taste for fruitive activity and has not yet awaked his taste for devotional service, one has to act according to the regulative principle of the Vedic injunctions. 155
Anuccheda 174 Sincere souls perform Vedic rituals and duties only because the lord has ordered that they be performed. 185
Anuccheda 175 Steadiness in one's own position is real piety, whereas deviation is impiety. 191
Anuccheda 176 The three features of the supreme (Brahman, Paramatma and Bhagavan) are described. 193
Anuccheda 177 Those who taste the sweetness of devotional service are beyond rules, prohibitions, virtues and vices. 211
Anuccheda 178 Engagement in pure devotional service is the natural position of all living entities. A short explanation on the sacred syllable Om. 217
Anuccheda 179-180 The cause that brings devotional service into existence is association with the devotee. 227
Anuccheda 181-182 The great devotees are independent and act as they like. 259
Anuccheda 183 The devotees become compassionate when they see the unfortunate situation of the conditioned souls. 263
Anuccheda 184 Association with a great devotee is the best method of purification. 265
Anuccheda 185-186 Association with the devotees is the cause of attaining devotion for the supreme personality of Godhead. 267
Anuccheda 187 The natures of the two classes of transcendentalists; the impersonalist and the devotee of the lord 279
Anuccheda 188 The nature of a devotee of the lord and his symptoms. 291
Anuccheda 189 The nature of the intermediate and advanced devotees. 299
Anuccheda 190 The physical and mental symptoms of the neophyte devotee. 311
Anuccheda 191 The most exalted devotee is described. 315
Anuccheda 192 A person who is not bewildered by the miseries of the material world is the best of devotees. 317
Anuccheda 193 One who has taken exclusive shelter of the lord is free from even the desire to enjoy material sense gratification. 319
Anuccheda 194 When pride does not manifest one with so many material qualities, it means he is dear to lord Hari. 321
Anuccheda 195 One not attached to material wealth is considered to be at the highest standard of devotional service. 323
Anuccheda 196 A person who does not move form the lotus feet of the lord even for a moment is to be considered the greatest of all Vaisnavas. 325
Anuccheda 197 The devotee never abandons the lotus feet of the lord. 327
Anuccheda 198 The supreme personality of Godhead can never give up the heart of a devotee ho has taken shelter of him and chants the name of Krsna with genuine love. 329
Anuccheda 199 The lowest level of a devotee is described. 351
Anuccheda 200 The intermediate devotee, who is engaged in mixed devotional service, is described. 357
Anuccheda 201 The best of devotees, who is engaged in mixed devotional service, is described. 367
Anuccheda 202 The devotees and the fruitive workers are contrasted. 379
Anuccheda 203 The spiritual master's eloquences and other virtues are described. 397
Anuccheda 204 Faith in the supreme personality of Godhead, which is created by such study and thinking, is described. 401
Anuccheda 205 When a devotee takes shelter of the lotus feet of the lord, he is cleansed of material misconceptions and handicaps. 411
Anuccheda 206 What is a spiritual master. 415
Anuccheda 207 Accepting and rejecting a spiritual master. 419
Anuccheda 208 A spiritual master gives pure spiritual knowledge. 423
Anuccheda 209 One must accept an instructing spiritual master (siksa-guru). 427
Anuccheda 210 One must accept an initiating spiritual master. 431
Anuccheda 211-212 One should see his spiritual master in the same way one sees the supreme lord himself. 435
Anuccheda 213 The spiritual master and lord Siva are both seen as non-different from the supreme personality of Godhead. 439
Anuccheda 214 Different varieties of worship are shown. 441
Anuccheda 215 Variety-less spirit is the object of the impersonalists' continual meditation. 443
Anuccheda 216 Impersonal knowledge is described, then devotional service is described. 447
Anuccheda 217 Three division of bhakti are described: aropa-siddha, sanga-siddha, and svarupa-siddha. 455
Anuccheda 218 Serving the lord, while hankering for material enjoyment, will free one from such attachments. 475
Anuccheda 219-221 The process of offering the fruits of one's work to the supreme personality of Godhead is described. 481
Anuccheda 222-223 The lord is the person who should be pleased in the yajnas, because he gives the results of the yajnas. 487
Anuccheda 224-225 Three types ofdeotional service is explained: Kamana, naiskarmya, and bhakti-mantra. 505
Anuccheda 226 It is explained that karma and jnana are parts of devotional service, and devotional service is the whole that contains them. 521
Anuccheda 227 Devotional service mixed with karma is described. 527
Anuccheda 228 Devotional service mixed with jnana is described. 529
Anuccheda 229 Devotional service mixed with both karma and jnana is described. 533
Anuccheda 230 Devotional service mixed with jnana is described. 539
Anuccheda 231 Svarupa-siddha devotional service is discussed. 541
Anuccheda 232 The second kind of sakama svarupa-siddha devotional service is described. 543
Anuccheda 233 Svarupa-siddha kaivalya-kama devotional service id discussed. 545
Anuccheda 234 Svarupa-siddha devotional service is described. 549
Anuccheda 235 Vaidhi-bhakti is described. 563
Anuccheda 236 Taking shelter of the lord is described. 569
Anuccheda 237 One should worship his spiritual master, who grants the lotus feet of lord Hari. 583
Anuccheda 238 One should follow a qualified spiritual master and follow Ekadasi and the other Vaisnava vows. 595
Anuccheda 239 The two ways to bring the supreme lord under one's control. 613

 

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