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Books > Hindu > Gods > Krishna > Sri Krsna Sandarbha (Set of 3 Volumes)
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Sri Krsna Sandarbha (Set  of 3 Volumes)
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Sri Krsna Sandarbha (Set of 3 Volumes)
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ISBN:
Vol-I: 8184030177
Vol-II: 8184030185
Vol-III: 8184030193

Vol-I

 

Back of the Book

Srila Gopala Bhatta Gosvami, the great philosopher from the southern provinces who greatly pleased Srila Rupa Gosvami and Srila Sanatana Gosvami, life many valuable notes which defeat various philosophical misconceptions. Systematically arranging these notes, and considering their content, Jiva Gosvami writes this book, Krsna-sandarbha.

This essay is written to give a specific description of Supreme Personality of Godhead.

I worship Govinda, the primeval Lord, who by His various plenary portions appeared in the world in different forms and incarnations such as Lord Rama, but who personally appears in His supreme original form as Lord Krsna.

 

About the Book

In Krsna-sandarbha, Srila Jiva Gosvami explicitly endeavors to prove once and for all that Sri Krsna is the original Personality of Godhead, and all other forms of Godhead are His expansions.

In this volume, we also see some quotations from the Sarva-samvadini, which is Jiva Gosvami's commentary on his own Sat-sandarbha.

In the Krsna-sandarbha itself, second-to-last text, the purpose of the book is very succinctly stated: The description of sambandha – the relationship between and individual living entities and the Supreme Personality of Godhead.

All the incarnations and expansions exist simultaneously in the body of Krsna, who is described as two-handed. In this book are also descriptions of the Goloka planet, Vrndavana-the eternal place of Krsna, the identity of Goloka and Vrndavana and the eternal associates of Krsna.

"Jiva Gosvami has got six Sandarbhas, these: 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, thee 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 Krsna-Sandarbha, Srila Jiva Gosvami explicitly endeavors to prove once and for all that Sri Krsna is the original Personality of Godhead, ad all other forms of Godhead are His expansions. In this volume, we also see some quotations from the Sarva-samvadini, which is Jiva Gosvami commentary on his own Sat-sandarbha.

In the Krsna-sandarbha itself, second-to-last text, the purpose of the book is very succinctly stated: 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 ad 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 (Priti-sandarbha), I shall describe prayojana (pure love for Krsna, the result of engaging in the activities of devotional service).

That Sri Krsna is the original Supreme Personality of Godhead (as the sruti-mantra explains: Sri Krsna, accompanied by Srimati Radharani, is the original Supreme Personality of Godhead) has been explained in this Krsna-sandarbha.

In his purport to the first verse of Srimad-Bhagavatam, Srila Prabhupada has written: Sri Vyasadeva asserts herein that Sri Krsna is the original personality of Godhead, and all others are His direct or indirect plenary portions or portions of the portion. Srila Jiva Gosvami has even more explicitly explained the subject matter in his Krsna-sandarbha.

In the Sri Caitanya-caritamrta of Srila Krsnadasa Kaviraja Gosvami, there is mention of the literature compiled by Srila Jiva Gosvami: Sri Rupa Gosvami's nephew, 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. (CC Madhya 1.42-43)

In this purport, Srila Prabhupada has written: 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 Bhagvat-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 s a vivid description of the transcendental position known as suddha-sattva.

The third Sandarbha is called Paramatma-sandarbha, and in this book there is a description of Paramatma (the Supersoul) and an explanation how the Supersoul exists in millions and millions of living entities. There are discussions of the differences between the qualitative incarnations, and discourses concerning the living entities, maya, the material world, the theory of transformation, the illusory energy, the sameness of this world and the Supersoul, and the truth about this material world. In this connection, the opinions of Sridhara Svami are given.

The fourth Sandarbha is called Krsna-sandarbha, and in this book Krsna is proved to be the Supreme Personality of Godhead. There are discussions of Krsna's pastimes and qualities, His superintendence of the Purusa-avataras, and so forth. The opinions of Sridara Svami are corroborated. In each and every scripture, the supremacy of Krsna is stressed. Baladeva, Sankarsana and other expansions of Krsna are emanations of Maha-Sankarsana. All the incarnations and expansions exist simultaneously in the body of Krsna, who is described as two-handed. There are also descriptions of the Goloka planet, Vrndavana (the eternal place of Krsna), the identity of Goloka and Vrndavana, the Yadavas and the cowherd boys (both eternal associates of Krsna), the equality of the manifest and Unmanifest pastimes, Sri Krsna's manifestation in Gokula, the queens of Dvaraka as expansions of the internal potency, and superior to them, the superexcellent Gopis. There is also a list of Gopis names and a discussion of the topmost position of Srimati Radharani.

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 institutions of varnasrama, bhakti as superior to fruitive activity, and so forth.

The sixth Sandarbha is called Priti-sandarbha, a thesis on love of Godhead. Here it is stated that through love of Godhead, one becomes perfectly liberated and attains the highest goal of life. A distinction is made between the liberated condition of a personalist and that of an impersonalist, and there is a discussion of liberation during one's lifetime as distinguished from liberation from material bondage.

In this, the first volume of this edition of Krsna-sandarbha, we see how Srila jiva Gosvami thoroughly establishes that Srimad-Bhagavatam is the foremost scripture and therefore, the best evidence. He then quotes numerous verses from the Bhagavatam to show that his great Purana deals principally with Sri Krsna, and repeatedly establishes Him as the original Personality of Godhead.

In this regard, Srila Jiva Gosvami establishes as the paribhasa-sutra of the Srimad-Bhagavatam (the statement that epitomizes its purpose) etc camas-kalah pumsah krsnas tu bhagavan svayam. Throughout this work, the author follows some interesting lines of reasoning to establish that Sri Krsna is the original Personality of Godhead. Always giving references from the scriptures, he shows that just as Sri Krsna is the original Personality of Godhead, so the holy name of Sri Krsna is the original name of the Lord and therefore, the most potent name of the Lord. He also makes the point that only when demons are killed by Sri Krsna are they assured of liberation, whereas demons killed by other forms of the Lord may not attain salvation.

An important section in this part of Krsna-sandarbha deals with refuting the argument that Krsna and Balarama were incarnations of a black and white hairs to Lord Visnu.

In the Teachings of Lord Chaitanya, Srila Prabhupada wrote: As far as the incarnation of Krsna's hair is concerned, there is mention in the Srimad-Bhagavatam, the Visnu Purana, and the Mahabharata. It is stated thee that the Lord snatched a gray hair ad a black hair from His head ad that these two hairs entered into the wombs of two queens of the Yadu dynasty, namely Rohini and Devaki. It is also stated that Lord Krsna descends to the material world in order to vanquish all the demons, but some say that Krsna is the incarnation of Visnu who lies in the ocean of milk within the universe. Sri Jiva Gosvami discussed these points in the Krsna-sandarbha.

There is also a very interesting section dealing with evidence from the Bhagavad-Gita that Sri Krsna is the original Personality of Godhead. I remember studying Bhagavad-Gita many years ago and wondering why Sri Krsna often referred to Himself in the third person. For example: O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode (Bhagavad-Gita 18.62).

Here, Srila Jiva Gosvami explains that the reason for this is that Sri Krsna is referring to His expansions and not Himself personally. A vivid example of how the expansions of Sri Krsna consider Themselves so be individual personalities is also presented in this volume in the story of how Sri Krsna were, along with Arjuna, to see Lord Maha-Visnu, to recover the dead sons of a brahmana.

Srila Prabhupada would sometimes mention the Krsna Sandarbha in his lectures, as in the following expert from a lecture on Srimad-Bhagavatam given in London in 1971:

Pradyumna (reading from the purport to Srimad-Bhagavatam 1.1.1): Sri Vyasadeva asserts herein that Sri Krsna is the original Personality of Godhead and all others and His direct or indirect plenary portions or portion of the portion. Srila Jiva Gosvami has even more explicitly explained the subject matter in his Krsna Sandarbha, and Brahma, the original living being...

Prabhupada: Jiva Gosvami has got six sandarbha, 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. So, one of them is mentioned here, Krsna-sandarbha.

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

 

Back of the Book

The two great personalities, Krsna and Balarama, had both made the land of Vraja extremely beautiful by decorating it with Their footprints, which had many auspicious marking, such s the flag, thunderbolt, rod for controlling elephants and lotus flower. With great mercy, They cast Their smiling glance upon Akrura.

Brahma explains: "... I am most humbly praying at your lotus feet for you to please give me any sort of birth within this Vrndavana Forest so that I may be able to be favored by the dust of the feet of some of the devotees of Vrndavana. Even if I am given the chance to grow just as the humble grass in this land, that will be a glorious birth for me..."

 

About the Book

In this, the second volume of this edition of Krsna-sandarbha, Srila Jiva Gosvami begins by showing that Lord Balarama is the original expansion of Lord Krsna, and thus equal to Lord Krsna.

Essentially, what Srila Jiva Gosvami demonstrates in this section of the Krsna-sandarbha is that Sri Krsna is the original Personality of Godhead, and when He appears in the material world, all other forms of Godhead appear within His form.

The fact that the abode of Sri Krsna, Goloka Vrndavana, is the highest abode in the spiritual world.

The abodes of the Lord in this material world, where He comes to display His eternal pastimes, are non-different from the His abodes in the spiritual world.

The associates of the Lord that appear on this earth are the eternal associates of the Lord in the spiritual sky.

"Jiva Gosvami has got six Sandarbhas, these: 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 Krsna-Sandarbha, Srila Jiva Gosvami explicitly endeavors to prove once and for all that Sri Krsna is the original Personality of Godhead, ad all other forms of Godhead are His expansions. In this volume, we also see some quotations from the Sarva-samvadini, which is Jiva Gosvami commentary on his own Sat-sandarbha.

In the Krsna-sandarbha itself, second-to-last text, the purpose of the book is very succinctly stated: 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 ad 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 (Priti-sandarbha), I shall describe prayojana (pure love for Krsna, the result of engaging in the activities of devotional service).

In the Sri Caitanya-caritamrta of Srila Krsnadasa Kaviraja Gosvami, there is mention of the literature compiled by Srila Jiva Gosvami: Sri Rupa Gosvami's nephew, 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. (CC Madhya 1.42-43)

In this purport, Srila Prabhupada has written: 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.

The third Sandarbha is called Paramatma-sandarbha, and in this book there is a description of Paramatma (the Supersoul) and an explanation how the Supersoul exists in millions and millions of living entities. There are discussions of the differences between the qualitative incarnations, and discourses concerning the living entities, maya, the material world, the theory of transformation, the illusory energy, the sameness of this world and the Supersoul, and the truth about this material world. In this connection, the opinions of Sridhara Svami are given.

The fourth Sandarbha is called Krsna-sandarbha, and in this book Krsna is proved to be the Supreme Personality of Godhead. There are discussions of Krsna's pastimes and qualities, His superintendence of the Purusa-avataras, and so forth. The opinions of Sridara Svami are corroborated. In each and every scripture, the supremacy of Krsna is stressed. Baladeva, Sankarsana and other expansions of Krsna are emanations of Maha-Sankarsana. All the incarnations and expansions exist simultaneously in the body of Krsna, who is described as two-handed. There are also descriptions of the Goloka planet, Vrndavana (the eternal place of Krsna), the identity of Goloka and Vrndavana, the Yadavas and the cowherd boys (both eternal associates of Krsna), the equality of the manifest and Unmanifest pastimes, Sri Krsna's manifestation in Gokula, the queens of Dvaraka as expansions of the internal potency, and superior to them, the superexcellent Gopis. There is also a list of Gopis names and a discussion of the topmost position of Srimati Radharani.

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 institutions of varnasrama, bhakti as superior to fruitive activity, and so forth.

The sixth Sandarbha is called Priti-sandarbha, a thesis on love of Godhead. Here it is stated that through love of Godhead, one becomes perfectly liberated and attains the highest goal of life. A distinction is made between the liberated condition of a personalist and that of an impersonalist, and there is a discussion of liberation during one's lifetime as distinguished from liberation from material bondage.

In this, the Second volume of this edition of Krsna-sandarbha, Srila Jiva Gosvami begins by showing that Lord Balarama is the original expansion of Lord Krsna and thus equal to Lord Krsna, and not a minor expansion, as many would have us believe. Lord Balarama is the origin of Lord Sankarsana, and not an expansion of Sankarsana.

Next is discussed how Pradyumna, the son Lord Krsna, is not the same as the Visnu-tattva Pradyumna, but is the material demigod, Cupid, who was burnt to ashes by the anger of Lord Siva. Then it is discussed how Lord Aniruddha is one of the catur-vyuha expansions of Godhead, and not an ordinary living entity. Essentially, what Srila Jiva Gosvami demonstrates in this section of the Krsna-sandarbha is that Sri Krsna is the original Personality of Godhead, and when He appears in the material world, all other forms of Godhead appear within His form.

Thereafter, the author proves at great length that the form of Sri Krsna is eternal, and the supreme form of godhead, and not temporary manifestation assumed simply for the purpose of incarnation, as the impersonalists might suppose. After proving how the form of Sri Krsna is the original form of the Supreme Personality or Godhead, the author provides evidence for the fact that the abode of Sri Krsna, Goloka Vrndavana, is the highest abode in the spiritual world. In the course of this discussion, it is conclusively proved that the abodes of the Lord in this material world, where He comes to display His eternal pastimes, are non-different from the His abodes I the spiritual world. That is to say, the Lord's abodes that are manifested in this material world are eternal, although this cannot be appreciated by non-devotees.

Next, the author informs us that the associates of the Lord that appear on this earth are the eternal associates of the Lord in the spiritual sky. Although there are some living entities being promoted from the material world to the spiritual world, the Lord's eternal associates accompany Him as He incarnates upon the earth. Just as the appearance of the Lord is transcendental, so is the appearance of His eternal associates.

Srila Prabhupada would sometimes mention the Krsna Sandarbha in his lectures, as in the following expert from a lecture on Srimad-Bhagavatam given in London in 1971.

Pradyumna (reading from the purport to Srimad-Bhagavatam 1.1.1): Sri Vyasadeva asserts herein that Sri Krsna is the original Personality of Godhead and all others are His direct or indirect plenary portions or portion of the portion. Srila Jiva Gosvami has even more explicitly explained the subject matter in his Krsna Sandarbha, and Brahma, the original living being...

Prabhupada: Jiva Gosvami has got six sandarbha, 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. So, one of them is mentioned here, Krsna-sandarbha.

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-III

 

Back of the Book

...Sri Krsna becomes controlled by the pure love of His devotees, and He increased the pleasure of the resident of Vrajabhumi in transcendental reciprocation for their pure love for Him...

...That pure love of Godhead is perfectly manifested in the body abode of Gokula, and Nanda and Yasoda, the king and queen of Gokula, are perfect examples of that pure love for Krsna...

The transcendental goddess, Srimati Radharani, is the direct counterpart of Lord Sri Krsna. She is the central figure for all goddesses of fortune. She possesses all the attractiveness to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord...

 

About the Book

Meditation upon Lord Krsna is described in this volume of Krsna-sandarbha with many references of Brahma-samhita.

In this, the third volume of this edition of Krsna-sandarbha, the superexcellent and supreme love of the gopis for Krsna is described at great length.

All the incarnations and expansions exist simultaneously in the body of Krsna, who is described as two-handed. In this book are also descriptions of the Goloka planet, Vrndavana – the eternal place of Krsna, the identity of Goloka and Vrndavana, the eternal associates of Krsna, the quality of the manifest and Unmanifest pastimes, Sri Krsna's manifestation in Gokula, the queens of Dvaraka as expansions of the internal potency, and, superior to them, the superexcellent gopis. There is also a list of the gopis names and a discussion of the topmost position of Srimati Radharani.

The truth is that the gopis are the eternal wives of the Supreme Personality of Godhead.

"Jiva Gosvami has got six Sandarbhas, these: 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 Krsna-Sandarbha, Srila Jiva Gosvami explicitly endeavors to prove once and for all that Sri Krsna is the original Personality of Godhead, ad all other forms of Godhead are His expansions. In this volume, we also see some quotations from the Sarva-samvadini, which is Jiva Gosvami commentary on his own Sat-sandarbha.

In the Krsna-sandarbha itself, second-to-last text, the purpose of the book is very succinctly stated: 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 ad 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 (Priti-sandarbha), I shall describe prayojana (pure love for Krsna, the result of engaging in the activities of devotional service).

In the Sri Caitanya-caritamrta of Srila Krsnadasa Kaviraja Gosvami, there is mention of the literature compiled by Srila Jiva Gosvami: Sri Rupa Gosvami's nephew, 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. (CC Madhya 1.42-43).

In this purport, Srila Prabhupada has written: 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.

The third Sandarbha is called Paramatma-sandarbha, and in this book there is a description of Paramatma (the Supersoul) and an explanation how the Supersoul exists in millions and millions of living entities. There are discussions of the differences between the qualitative incarnations, and discourses concerning the living entities, maya, the material world, the theory of transformation, the illusory energy, the sameness of this world and the Supersoul, and the truth about this material world. In this connection, the opinions of Sridhara Svami are given.

The fourth Sandarbha is called Krsna-sandarbha, and in this book Krsna is proved to be the Supreme Personality of Godhead. There are discussions of Krsna's pastimes and qualities, His superintendence of the Purusa-avataras, and so forth. The opinions of Sridara Svami are corroborated. In each and every scripture, the supremacy of Krsna is stressed. Baladeva, Sankarsana and other expansions of Krsna are emanations of Maha-Sankarsana. All the incarnations and expansions exist simultaneously in the body of Krsna, who is described as two-handed. There are also descriptions of the Goloka planet, Vrndavana (the eternal place of Krsna), the identity of Goloka and Vrndavana, the Yadavas and the cowherd boys (both eternal associates of Krsna), the equality of the manifest and Unmanifest pastimes, Sri Krsna's manifestation in Gokula, the queens of Dvaraka as expansions of the internal potency, and superior to them, the superexcellent Gopis. There is also a list of Gopis names and a discussion of the topmost position of Srimati Radharani.

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 institutions of varnasrama, bhakti as superior to fruitive activity, and so forth.

The sixth Sandarbha is called Priti-sandarbha, a thesis on love of Godhead. Here it is stated that through love of Godhead, one becomes perfectly liberated and attains the highest goal of life. A distinction is made between the liberated condition of a personalist and that of an impersonalist, and there is a discussion of liberation during one's lifetime as distinguished from liberation from material bondage.

In this, the third volume of this edition of Krsna-sandarbha, the superexcellent and supreme love of the Gopis for Krsna is described at great length. Although externally the Gopis may appear to be engaged with Krsna I an immoral relationship, the truth of the matter is that the Gopis are the eternal wives of the Supreme Personality of Godhead. In the course of this discussion, Srila Jiva Gosvami reveals that Sisupala and Dantavakra did not possess material bodies, as we might suppose, but eternal spiritual forms. As evidence, as for all questions the author cites many examples from sastra, especially Srimad-Bhagavatam. It is then explained that when the Gopis went to dance with Krsna in the rasa dance, they left behind them material bodies so that their so-called husbands would have no idea that they had departed. It is then explained that the Gopis did not leave behind their own material bodies, these bodies were special creations of yogamaya for the purpose of enhancing Lord Krsna's pastimes.

Next, the great fortune of Nanda Maharaja and mother Yasoda is discussed, a fortune that could not be obtained by even Brahma, Siva, or Laksmi. In the course of this discussion, it is disclosed that Nanda Maharaja ad mother Yasoda are the eternal parents of Lord Krsna I the spiritual sky. After this, there is a lengthy discussion of Lord Krsna's prakata (manifest) and prakata (Unmanifest) pastimes. When the Lord appears within the material world and displays His pastimes before the vision of the conditioned souls this is call prakata, or manifest pastimes. The Lord's pastimes that are eternally being enacted in the spiritual would and thus are not visible to the senses of the conditioned souls are called aprakata, or Unmanifest pastime. The author goes to great lengths to convince us that there is actually no difference between the prakata and aprakata pastimes. The pastimes are one and the same but when they are visible to the conditioned souls, they are called prakata, or manifest.

Meditation upon Lord Krsna is described in this volume of Krsna-sandarbha with many references of Brahma-samhita. Next, it is explained how one should worship the Lord's unmanifested (aprakata) pastimes by adopting two processes: 1. mantropasanamayi, and 2. svarasiki. The first process (mantropasanamayi) entails remaining permanently in a place where the Lord enjoyed His pastimes of Lord Krsna appear before the devotee like a constantly flowing Ganges River. In other words, the process of mantropasanamayi (worship by chanting mantras) culminates in svarasiki (realization of, or entering into, the Lord's eternal pastimes). From this we may understand that the svarasiki stage is very elevated and difficult to achieve. The most confidential matters are understandable in that svarasiki stage of realization.

Here, it is very interesting to read how the author explains that not only Lord Krsna, but His associates as well, can perform many different pastimes simultaneously. The description of how Narada Muni visited Dvaraka and saw Lord Krsna engaged with each of His wives in different activities simultaneously is quoted from Srimad-Bhagavatam. It is then very elaborately described how Lord Krsna was never separated from the Gopis because He eternally remains in Vrndavana in His aprakata (Unmanifest) from. It was to reveal this truth that the Lord sent Uddhava to Vrndavana with a message for the gopis.

It is here that Srila Jiva Gosvami makes a great effort to convince us that the Gopis are the eternal wives of Lord Krsna and thus there is no question of impropriety or immorality in their dealings with Him. It is said: Sri Krsna is the real husband of the Gopis. The cowherd men who played the role of being the gopis' husbands were actually not their husbands. The husband and wife relationship between the various cowherd men and the gopis was existing only in their imagination and only for enhancing Krsna's parakiya relationship with the gopis.

Next, is a very interesting discussion of the sequence of Lord Krsna's pastimes. Although there appear to be many contradictory statements is the scriptures about this sequence of events, Srila Jiva Gosvami very soundly establishes the proper sequence with ample evidence. In the course of this discussion, the author gives evidence showing that Krsna actually returned to Vrndavana and thus did not break His promise to the gopis.

After this there is given the proper explanation of the disappearance of Lord Krsna and the annihilation of the Yadu dynasty. These are considered illusory pastimes and are only properly understood by the pure devotees of the Lord. Thereafter, it is proven that Queen Rukmini is the original goddess of fortune, and that Srimati Radharani is the most important of all the gopis. In conclusion the author says: That Sri Krsna in the original Supreme Personality of Godhead, (as the sruti-mantra explains: Sri Krsna, accompanied by Srimati Radharani, is the original Supreme Personality of Godhead) has been explained in this Krsna-sandarbha.

Srila Prabhupada would sometimes mention the Krsna Sandarbha in his lectures, as in the following expert from a lecture on Srimad-Bhagavatam given in London in 1971.

Pradyumna (reading from the purport to Srimad-Bhagavatam 1.1.1): Sri Vyasadeva asserts herein that Sri Krsna is the original Personality of Godhead and all others are His direct or indirect plenary portions or portion of the portion. Srila Jiva Gosvami has even more explicitly explained the subject matter in his Krsna Sandarbha, and Brahma, the original living being...

Prabhupada: Jiva Gosvami has got six sandarbha, 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. So, one of them is mentioned here, Krsna-sandarbha.

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.

 

Contents

 

Vol-I

 

Introduction 7
Some words of Acknowledgement 15
Brahman, Paramatma and Bhagavan. 17
Anucchedas 1-24  
The Three Purusa Incarnations. 26
Anucchedas 2-5  
Description of the Lord's Incarnations in the First Canto, Third Chapter of Srimad-Bhagavatam. 50
Anucchedas 6-27  
Sri Krsna is the Original Personality of Godhead (According to Srimad-Bhagavatam 1.3.28) 102
Anuccheda 28  
Sri Krsna is not an Incarnation of Narayana Rsi. 121
Anuccheda 29, texts 1-54  
Sri Krsna is not an Incarnation of Lord Visnu's Hair. 168
Anuccheda 29, texts 55-90  
Sri Krsna, the Liberator of the demons. 199
Anuccheda 29, texts 91-103  
Sri Krsna, the Goal of Vedic Literature. 209
Anuccheda 29, texts 104-105  
Sri Krsna is the Sourse of all Incarnations. 212
Anuccheda 30-42  
The Glories of hearing and Chanting about Sri Krsna. 242
Anuccheda 43-62  
Vedic Literature confirms that Sri Krsna is the Supreme Personality of Godhead. 301
Anuccheda 63-82
 
Vol-II

 

Introduction 7
Lord Balarama is the Origin of Lord Sankarsana. 13
Anucchedas 83-87  
Pradyumna and Aniruddha 42
Anucchedas 88-90, text 3.  
The form of Sri Krsna is spiritual and eternal. 56
Anuccheda 90 text 4 – Anuccheda 106 text 25.  
Goloka Vrndavana, Mathura and Dvaraka. 174
Anuccheda 106 text 26 – Anuccheda 116.  
The Lord's Eternal Associates 324
Anucchedas 117-145  
Vol-III

 

Introduction 7
The Lord's eternal associates 15
Anucchedas 146-170  
The Lord's manifest and Unmanifest pastimes. 166
Anucchedas 171-189  
Srimati Radharani are all internal potencies of the Lord. 398
Anuccheda 190.  
Sample Pages


Sri Krsna Sandarbha (Set of 3 Volumes)

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Transliterated Text in English, Word-to-Word Meaning and Translation in English
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ISBN:
Vol-I: 8184030177
Vol-II: 8184030185
Vol-III: 8184030193

Vol-I

 

Back of the Book

Srila Gopala Bhatta Gosvami, the great philosopher from the southern provinces who greatly pleased Srila Rupa Gosvami and Srila Sanatana Gosvami, life many valuable notes which defeat various philosophical misconceptions. Systematically arranging these notes, and considering their content, Jiva Gosvami writes this book, Krsna-sandarbha.

This essay is written to give a specific description of Supreme Personality of Godhead.

I worship Govinda, the primeval Lord, who by His various plenary portions appeared in the world in different forms and incarnations such as Lord Rama, but who personally appears in His supreme original form as Lord Krsna.

 

About the Book

In Krsna-sandarbha, Srila Jiva Gosvami explicitly endeavors to prove once and for all that Sri Krsna is the original Personality of Godhead, and all other forms of Godhead are His expansions.

In this volume, we also see some quotations from the Sarva-samvadini, which is Jiva Gosvami's commentary on his own Sat-sandarbha.

In the Krsna-sandarbha itself, second-to-last text, the purpose of the book is very succinctly stated: The description of sambandha – the relationship between and individual living entities and the Supreme Personality of Godhead.

All the incarnations and expansions exist simultaneously in the body of Krsna, who is described as two-handed. In this book are also descriptions of the Goloka planet, Vrndavana-the eternal place of Krsna, the identity of Goloka and Vrndavana and the eternal associates of Krsna.

"Jiva Gosvami has got six Sandarbhas, these: 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, thee 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 Krsna-Sandarbha, Srila Jiva Gosvami explicitly endeavors to prove once and for all that Sri Krsna is the original Personality of Godhead, ad all other forms of Godhead are His expansions. In this volume, we also see some quotations from the Sarva-samvadini, which is Jiva Gosvami commentary on his own Sat-sandarbha.

In the Krsna-sandarbha itself, second-to-last text, the purpose of the book is very succinctly stated: 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 ad 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 (Priti-sandarbha), I shall describe prayojana (pure love for Krsna, the result of engaging in the activities of devotional service).

That Sri Krsna is the original Supreme Personality of Godhead (as the sruti-mantra explains: Sri Krsna, accompanied by Srimati Radharani, is the original Supreme Personality of Godhead) has been explained in this Krsna-sandarbha.

In his purport to the first verse of Srimad-Bhagavatam, Srila Prabhupada has written: Sri Vyasadeva asserts herein that Sri Krsna is the original personality of Godhead, and all others are His direct or indirect plenary portions or portions of the portion. Srila Jiva Gosvami has even more explicitly explained the subject matter in his Krsna-sandarbha.

In the Sri Caitanya-caritamrta of Srila Krsnadasa Kaviraja Gosvami, there is mention of the literature compiled by Srila Jiva Gosvami: Sri Rupa Gosvami's nephew, 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. (CC Madhya 1.42-43)

In this purport, Srila Prabhupada has written: 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 Bhagvat-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 s a vivid description of the transcendental position known as suddha-sattva.

The third Sandarbha is called Paramatma-sandarbha, and in this book there is a description of Paramatma (the Supersoul) and an explanation how the Supersoul exists in millions and millions of living entities. There are discussions of the differences between the qualitative incarnations, and discourses concerning the living entities, maya, the material world, the theory of transformation, the illusory energy, the sameness of this world and the Supersoul, and the truth about this material world. In this connection, the opinions of Sridhara Svami are given.

The fourth Sandarbha is called Krsna-sandarbha, and in this book Krsna is proved to be the Supreme Personality of Godhead. There are discussions of Krsna's pastimes and qualities, His superintendence of the Purusa-avataras, and so forth. The opinions of Sridara Svami are corroborated. In each and every scripture, the supremacy of Krsna is stressed. Baladeva, Sankarsana and other expansions of Krsna are emanations of Maha-Sankarsana. All the incarnations and expansions exist simultaneously in the body of Krsna, who is described as two-handed. There are also descriptions of the Goloka planet, Vrndavana (the eternal place of Krsna), the identity of Goloka and Vrndavana, the Yadavas and the cowherd boys (both eternal associates of Krsna), the equality of the manifest and Unmanifest pastimes, Sri Krsna's manifestation in Gokula, the queens of Dvaraka as expansions of the internal potency, and superior to them, the superexcellent Gopis. There is also a list of Gopis names and a discussion of the topmost position of Srimati Radharani.

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 institutions of varnasrama, bhakti as superior to fruitive activity, and so forth.

The sixth Sandarbha is called Priti-sandarbha, a thesis on love of Godhead. Here it is stated that through love of Godhead, one becomes perfectly liberated and attains the highest goal of life. A distinction is made between the liberated condition of a personalist and that of an impersonalist, and there is a discussion of liberation during one's lifetime as distinguished from liberation from material bondage.

In this, the first volume of this edition of Krsna-sandarbha, we see how Srila jiva Gosvami thoroughly establishes that Srimad-Bhagavatam is the foremost scripture and therefore, the best evidence. He then quotes numerous verses from the Bhagavatam to show that his great Purana deals principally with Sri Krsna, and repeatedly establishes Him as the original Personality of Godhead.

In this regard, Srila Jiva Gosvami establishes as the paribhasa-sutra of the Srimad-Bhagavatam (the statement that epitomizes its purpose) etc camas-kalah pumsah krsnas tu bhagavan svayam. Throughout this work, the author follows some interesting lines of reasoning to establish that Sri Krsna is the original Personality of Godhead. Always giving references from the scriptures, he shows that just as Sri Krsna is the original Personality of Godhead, so the holy name of Sri Krsna is the original name of the Lord and therefore, the most potent name of the Lord. He also makes the point that only when demons are killed by Sri Krsna are they assured of liberation, whereas demons killed by other forms of the Lord may not attain salvation.

An important section in this part of Krsna-sandarbha deals with refuting the argument that Krsna and Balarama were incarnations of a black and white hairs to Lord Visnu.

In the Teachings of Lord Chaitanya, Srila Prabhupada wrote: As far as the incarnation of Krsna's hair is concerned, there is mention in the Srimad-Bhagavatam, the Visnu Purana, and the Mahabharata. It is stated thee that the Lord snatched a gray hair ad a black hair from His head ad that these two hairs entered into the wombs of two queens of the Yadu dynasty, namely Rohini and Devaki. It is also stated that Lord Krsna descends to the material world in order to vanquish all the demons, but some say that Krsna is the incarnation of Visnu who lies in the ocean of milk within the universe. Sri Jiva Gosvami discussed these points in the Krsna-sandarbha.

There is also a very interesting section dealing with evidence from the Bhagavad-Gita that Sri Krsna is the original Personality of Godhead. I remember studying Bhagavad-Gita many years ago and wondering why Sri Krsna often referred to Himself in the third person. For example: O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode (Bhagavad-Gita 18.62).

Here, Srila Jiva Gosvami explains that the reason for this is that Sri Krsna is referring to His expansions and not Himself personally. A vivid example of how the expansions of Sri Krsna consider Themselves so be individual personalities is also presented in this volume in the story of how Sri Krsna were, along with Arjuna, to see Lord Maha-Visnu, to recover the dead sons of a brahmana.

Srila Prabhupada would sometimes mention the Krsna Sandarbha in his lectures, as in the following expert from a lecture on Srimad-Bhagavatam given in London in 1971:

Pradyumna (reading from the purport to Srimad-Bhagavatam 1.1.1): Sri Vyasadeva asserts herein that Sri Krsna is the original Personality of Godhead and all others and His direct or indirect plenary portions or portion of the portion. Srila Jiva Gosvami has even more explicitly explained the subject matter in his Krsna Sandarbha, and Brahma, the original living being...

Prabhupada: Jiva Gosvami has got six sandarbha, 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. So, one of them is mentioned here, Krsna-sandarbha.

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

 

Back of the Book

The two great personalities, Krsna and Balarama, had both made the land of Vraja extremely beautiful by decorating it with Their footprints, which had many auspicious marking, such s the flag, thunderbolt, rod for controlling elephants and lotus flower. With great mercy, They cast Their smiling glance upon Akrura.

Brahma explains: "... I am most humbly praying at your lotus feet for you to please give me any sort of birth within this Vrndavana Forest so that I may be able to be favored by the dust of the feet of some of the devotees of Vrndavana. Even if I am given the chance to grow just as the humble grass in this land, that will be a glorious birth for me..."

 

About the Book

In this, the second volume of this edition of Krsna-sandarbha, Srila Jiva Gosvami begins by showing that Lord Balarama is the original expansion of Lord Krsna, and thus equal to Lord Krsna.

Essentially, what Srila Jiva Gosvami demonstrates in this section of the Krsna-sandarbha is that Sri Krsna is the original Personality of Godhead, and when He appears in the material world, all other forms of Godhead appear within His form.

The fact that the abode of Sri Krsna, Goloka Vrndavana, is the highest abode in the spiritual world.

The abodes of the Lord in this material world, where He comes to display His eternal pastimes, are non-different from the His abodes in the spiritual world.

The associates of the Lord that appear on this earth are the eternal associates of the Lord in the spiritual sky.

"Jiva Gosvami has got six Sandarbhas, these: 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 Krsna-Sandarbha, Srila Jiva Gosvami explicitly endeavors to prove once and for all that Sri Krsna is the original Personality of Godhead, ad all other forms of Godhead are His expansions. In this volume, we also see some quotations from the Sarva-samvadini, which is Jiva Gosvami commentary on his own Sat-sandarbha.

In the Krsna-sandarbha itself, second-to-last text, the purpose of the book is very succinctly stated: 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 ad 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 (Priti-sandarbha), I shall describe prayojana (pure love for Krsna, the result of engaging in the activities of devotional service).

In the Sri Caitanya-caritamrta of Srila Krsnadasa Kaviraja Gosvami, there is mention of the literature compiled by Srila Jiva Gosvami: Sri Rupa Gosvami's nephew, 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. (CC Madhya 1.42-43)

In this purport, Srila Prabhupada has written: 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.

The third Sandarbha is called Paramatma-sandarbha, and in this book there is a description of Paramatma (the Supersoul) and an explanation how the Supersoul exists in millions and millions of living entities. There are discussions of the differences between the qualitative incarnations, and discourses concerning the living entities, maya, the material world, the theory of transformation, the illusory energy, the sameness of this world and the Supersoul, and the truth about this material world. In this connection, the opinions of Sridhara Svami are given.

The fourth Sandarbha is called Krsna-sandarbha, and in this book Krsna is proved to be the Supreme Personality of Godhead. There are discussions of Krsna's pastimes and qualities, His superintendence of the Purusa-avataras, and so forth. The opinions of Sridara Svami are corroborated. In each and every scripture, the supremacy of Krsna is stressed. Baladeva, Sankarsana and other expansions of Krsna are emanations of Maha-Sankarsana. All the incarnations and expansions exist simultaneously in the body of Krsna, who is described as two-handed. There are also descriptions of the Goloka planet, Vrndavana (the eternal place of Krsna), the identity of Goloka and Vrndavana, the Yadavas and the cowherd boys (both eternal associates of Krsna), the equality of the manifest and Unmanifest pastimes, Sri Krsna's manifestation in Gokula, the queens of Dvaraka as expansions of the internal potency, and superior to them, the superexcellent Gopis. There is also a list of Gopis names and a discussion of the topmost position of Srimati Radharani.

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 institutions of varnasrama, bhakti as superior to fruitive activity, and so forth.

The sixth Sandarbha is called Priti-sandarbha, a thesis on love of Godhead. Here it is stated that through love of Godhead, one becomes perfectly liberated and attains the highest goal of life. A distinction is made between the liberated condition of a personalist and that of an impersonalist, and there is a discussion of liberation during one's lifetime as distinguished from liberation from material bondage.

In this, the Second volume of this edition of Krsna-sandarbha, Srila Jiva Gosvami begins by showing that Lord Balarama is the original expansion of Lord Krsna and thus equal to Lord Krsna, and not a minor expansion, as many would have us believe. Lord Balarama is the origin of Lord Sankarsana, and not an expansion of Sankarsana.

Next is discussed how Pradyumna, the son Lord Krsna, is not the same as the Visnu-tattva Pradyumna, but is the material demigod, Cupid, who was burnt to ashes by the anger of Lord Siva. Then it is discussed how Lord Aniruddha is one of the catur-vyuha expansions of Godhead, and not an ordinary living entity. Essentially, what Srila Jiva Gosvami demonstrates in this section of the Krsna-sandarbha is that Sri Krsna is the original Personality of Godhead, and when He appears in the material world, all other forms of Godhead appear within His form.

Thereafter, the author proves at great length that the form of Sri Krsna is eternal, and the supreme form of godhead, and not temporary manifestation assumed simply for the purpose of incarnation, as the impersonalists might suppose. After proving how the form of Sri Krsna is the original form of the Supreme Personality or Godhead, the author provides evidence for the fact that the abode of Sri Krsna, Goloka Vrndavana, is the highest abode in the spiritual world. In the course of this discussion, it is conclusively proved that the abodes of the Lord in this material world, where He comes to display His eternal pastimes, are non-different from the His abodes I the spiritual world. That is to say, the Lord's abodes that are manifested in this material world are eternal, although this cannot be appreciated by non-devotees.

Next, the author informs us that the associates of the Lord that appear on this earth are the eternal associates of the Lord in the spiritual sky. Although there are some living entities being promoted from the material world to the spiritual world, the Lord's eternal associates accompany Him as He incarnates upon the earth. Just as the appearance of the Lord is transcendental, so is the appearance of His eternal associates.

Srila Prabhupada would sometimes mention the Krsna Sandarbha in his lectures, as in the following expert from a lecture on Srimad-Bhagavatam given in London in 1971.

Pradyumna (reading from the purport to Srimad-Bhagavatam 1.1.1): Sri Vyasadeva asserts herein that Sri Krsna is the original Personality of Godhead and all others are His direct or indirect plenary portions or portion of the portion. Srila Jiva Gosvami has even more explicitly explained the subject matter in his Krsna Sandarbha, and Brahma, the original living being...

Prabhupada: Jiva Gosvami has got six sandarbha, 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. So, one of them is mentioned here, Krsna-sandarbha.

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-III

 

Back of the Book

...Sri Krsna becomes controlled by the pure love of His devotees, and He increased the pleasure of the resident of Vrajabhumi in transcendental reciprocation for their pure love for Him...

...That pure love of Godhead is perfectly manifested in the body abode of Gokula, and Nanda and Yasoda, the king and queen of Gokula, are perfect examples of that pure love for Krsna...

The transcendental goddess, Srimati Radharani, is the direct counterpart of Lord Sri Krsna. She is the central figure for all goddesses of fortune. She possesses all the attractiveness to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord...

 

About the Book

Meditation upon Lord Krsna is described in this volume of Krsna-sandarbha with many references of Brahma-samhita.

In this, the third volume of this edition of Krsna-sandarbha, the superexcellent and supreme love of the gopis for Krsna is described at great length.

All the incarnations and expansions exist simultaneously in the body of Krsna, who is described as two-handed. In this book are also descriptions of the Goloka planet, Vrndavana – the eternal place of Krsna, the identity of Goloka and Vrndavana, the eternal associates of Krsna, the quality of the manifest and Unmanifest pastimes, Sri Krsna's manifestation in Gokula, the queens of Dvaraka as expansions of the internal potency, and, superior to them, the superexcellent gopis. There is also a list of the gopis names and a discussion of the topmost position of Srimati Radharani.

The truth is that the gopis are the eternal wives of the Supreme Personality of Godhead.

"Jiva Gosvami has got six Sandarbhas, these: 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 Krsna-Sandarbha, Srila Jiva Gosvami explicitly endeavors to prove once and for all that Sri Krsna is the original Personality of Godhead, ad all other forms of Godhead are His expansions. In this volume, we also see some quotations from the Sarva-samvadini, which is Jiva Gosvami commentary on his own Sat-sandarbha.

In the Krsna-sandarbha itself, second-to-last text, the purpose of the book is very succinctly stated: 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 ad 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 (Priti-sandarbha), I shall describe prayojana (pure love for Krsna, the result of engaging in the activities of devotional service).

In the Sri Caitanya-caritamrta of Srila Krsnadasa Kaviraja Gosvami, there is mention of the literature compiled by Srila Jiva Gosvami: Sri Rupa Gosvami's nephew, 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. (CC Madhya 1.42-43).

In this purport, Srila Prabhupada has written: 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.

The third Sandarbha is called Paramatma-sandarbha, and in this book there is a description of Paramatma (the Supersoul) and an explanation how the Supersoul exists in millions and millions of living entities. There are discussions of the differences between the qualitative incarnations, and discourses concerning the living entities, maya, the material world, the theory of transformation, the illusory energy, the sameness of this world and the Supersoul, and the truth about this material world. In this connection, the opinions of Sridhara Svami are given.

The fourth Sandarbha is called Krsna-sandarbha, and in this book Krsna is proved to be the Supreme Personality of Godhead. There are discussions of Krsna's pastimes and qualities, His superintendence of the Purusa-avataras, and so forth. The opinions of Sridara Svami are corroborated. In each and every scripture, the supremacy of Krsna is stressed. Baladeva, Sankarsana and other expansions of Krsna are emanations of Maha-Sankarsana. All the incarnations and expansions exist simultaneously in the body of Krsna, who is described as two-handed. There are also descriptions of the Goloka planet, Vrndavana (the eternal place of Krsna), the identity of Goloka and Vrndavana, the Yadavas and the cowherd boys (both eternal associates of Krsna), the equality of the manifest and Unmanifest pastimes, Sri Krsna's manifestation in Gokula, the queens of Dvaraka as expansions of the internal potency, and superior to them, the superexcellent Gopis. There is also a list of Gopis names and a discussion of the topmost position of Srimati Radharani.

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 institutions of varnasrama, bhakti as superior to fruitive activity, and so forth.

The sixth Sandarbha is called Priti-sandarbha, a thesis on love of Godhead. Here it is stated that through love of Godhead, one becomes perfectly liberated and attains the highest goal of life. A distinction is made between the liberated condition of a personalist and that of an impersonalist, and there is a discussion of liberation during one's lifetime as distinguished from liberation from material bondage.

In this, the third volume of this edition of Krsna-sandarbha, the superexcellent and supreme love of the Gopis for Krsna is described at great length. Although externally the Gopis may appear to be engaged with Krsna I an immoral relationship, the truth of the matter is that the Gopis are the eternal wives of the Supreme Personality of Godhead. In the course of this discussion, Srila Jiva Gosvami reveals that Sisupala and Dantavakra did not possess material bodies, as we might suppose, but eternal spiritual forms. As evidence, as for all questions the author cites many examples from sastra, especially Srimad-Bhagavatam. It is then explained that when the Gopis went to dance with Krsna in the rasa dance, they left behind them material bodies so that their so-called husbands would have no idea that they had departed. It is then explained that the Gopis did not leave behind their own material bodies, these bodies were special creations of yogamaya for the purpose of enhancing Lord Krsna's pastimes.

Next, the great fortune of Nanda Maharaja and mother Yasoda is discussed, a fortune that could not be obtained by even Brahma, Siva, or Laksmi. In the course of this discussion, it is disclosed that Nanda Maharaja ad mother Yasoda are the eternal parents of Lord Krsna I the spiritual sky. After this, there is a lengthy discussion of Lord Krsna's prakata (manifest) and prakata (Unmanifest) pastimes. When the Lord appears within the material world and displays His pastimes before the vision of the conditioned souls this is call prakata, or manifest pastimes. The Lord's pastimes that are eternally being enacted in the spiritual would and thus are not visible to the senses of the conditioned souls are called aprakata, or Unmanifest pastime. The author goes to great lengths to convince us that there is actually no difference between the prakata and aprakata pastimes. The pastimes are one and the same but when they are visible to the conditioned souls, they are called prakata, or manifest.

Meditation upon Lord Krsna is described in this volume of Krsna-sandarbha with many references of Brahma-samhita. Next, it is explained how one should worship the Lord's unmanifested (aprakata) pastimes by adopting two processes: 1. mantropasanamayi, and 2. svarasiki. The first process (mantropasanamayi) entails remaining permanently in a place where the Lord enjoyed His pastimes of Lord Krsna appear before the devotee like a constantly flowing Ganges River. In other words, the process of mantropasanamayi (worship by chanting mantras) culminates in svarasiki (realization of, or entering into, the Lord's eternal pastimes). From this we may understand that the svarasiki stage is very elevated and difficult to achieve. The most confidential matters are understandable in that svarasiki stage of realization.

Here, it is very interesting to read how the author explains that not only Lord Krsna, but His associates as well, can perform many different pastimes simultaneously. The description of how Narada Muni visited Dvaraka and saw Lord Krsna engaged with each of His wives in different activities simultaneously is quoted from Srimad-Bhagavatam. It is then very elaborately described how Lord Krsna was never separated from the Gopis because He eternally remains in Vrndavana in His aprakata (Unmanifest) from. It was to reveal this truth that the Lord sent Uddhava to Vrndavana with a message for the gopis.

It is here that Srila Jiva Gosvami makes a great effort to convince us that the Gopis are the eternal wives of Lord Krsna and thus there is no question of impropriety or immorality in their dealings with Him. It is said: Sri Krsna is the real husband of the Gopis. The cowherd men who played the role of being the gopis' husbands were actually not their husbands. The husband and wife relationship between the various cowherd men and the gopis was existing only in their imagination and only for enhancing Krsna's parakiya relationship with the gopis.

Next, is a very interesting discussion of the sequence of Lord Krsna's pastimes. Although there appear to be many contradictory statements is the scriptures about this sequence of events, Srila Jiva Gosvami very soundly establishes the proper sequence with ample evidence. In the course of this discussion, the author gives evidence showing that Krsna actually returned to Vrndavana and thus did not break His promise to the gopis.

After this there is given the proper explanation of the disappearance of Lord Krsna and the annihilation of the Yadu dynasty. These are considered illusory pastimes and are only properly understood by the pure devotees of the Lord. Thereafter, it is proven that Queen Rukmini is the original goddess of fortune, and that Srimati Radharani is the most important of all the gopis. In conclusion the author says: That Sri Krsna in the original Supreme Personality of Godhead, (as the sruti-mantra explains: Sri Krsna, accompanied by Srimati Radharani, is the original Supreme Personality of Godhead) has been explained in this Krsna-sandarbha.

Srila Prabhupada would sometimes mention the Krsna Sandarbha in his lectures, as in the following expert from a lecture on Srimad-Bhagavatam given in London in 1971.

Pradyumna (reading from the purport to Srimad-Bhagavatam 1.1.1): Sri Vyasadeva asserts herein that Sri Krsna is the original Personality of Godhead and all others are His direct or indirect plenary portions or portion of the portion. Srila Jiva Gosvami has even more explicitly explained the subject matter in his Krsna Sandarbha, and Brahma, the original living being...

Prabhupada: Jiva Gosvami has got six sandarbha, 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. So, one of them is mentioned here, Krsna-sandarbha.

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.

 

Contents

 

Vol-I

 

Introduction 7
Some words of Acknowledgement 15
Brahman, Paramatma and Bhagavan. 17
Anucchedas 1-24  
The Three Purusa Incarnations. 26
Anucchedas 2-5  
Description of the Lord's Incarnations in the First Canto, Third Chapter of Srimad-Bhagavatam. 50
Anucchedas 6-27  
Sri Krsna is the Original Personality of Godhead (According to Srimad-Bhagavatam 1.3.28) 102
Anuccheda 28  
Sri Krsna is not an Incarnation of Narayana Rsi. 121
Anuccheda 29, texts 1-54  
Sri Krsna is not an Incarnation of Lord Visnu's Hair. 168
Anuccheda 29, texts 55-90  
Sri Krsna, the Liberator of the demons. 199
Anuccheda 29, texts 91-103  
Sri Krsna, the Goal of Vedic Literature. 209
Anuccheda 29, texts 104-105  
Sri Krsna is the Sourse of all Incarnations. 212
Anuccheda 30-42  
The Glories of hearing and Chanting about Sri Krsna. 242
Anuccheda 43-62  
Vedic Literature confirms that Sri Krsna is the Supreme Personality of Godhead. 301
Anuccheda 63-82
 
Vol-II

 

Introduction 7
Lord Balarama is the Origin of Lord Sankarsana. 13
Anucchedas 83-87  
Pradyumna and Aniruddha 42
Anucchedas 88-90, text 3.  
The form of Sri Krsna is spiritual and eternal. 56
Anuccheda 90 text 4 – Anuccheda 106 text 25.  
Goloka Vrndavana, Mathura and Dvaraka. 174
Anuccheda 106 text 26 – Anuccheda 116.  
The Lord's Eternal Associates 324
Anucchedas 117-145  
Vol-III

 

Introduction 7
The Lord's eternal associates 15
Anucchedas 146-170  
The Lord's manifest and Unmanifest pastimes. 166
Anucchedas 171-189  
Srimati Radharani are all internal potencies of the Lord. 398
Anuccheda 190.  
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