Sri Tattva, Bhagavat and Paramatma Sandarbha together only
TATTVA SANDARBHA: Vaisnava Epistemology and Ontology
Of the Six Sandarbhas, Tattva Sandarbha is the smallest in size, but not in importance. As its name suggests, it discusses the Reality (tattva) that is the ultimate subject to be understood and realized. Tattva also means “essence,” and thus Tattva Sandarbha provides the essence of what is to be elaborated upon in the rest of the Sandarbhas. Thus, it serves as an introduction to them. It may be said that Tattva Sandarbha lays the foundation for entry into the subject matter of Bhāgavata Purāṇa, a detailed analysis of which follows in the rest of the Sandarbhas. It does so particularly by providing the epistemological viewing frame through which Bhagavān is directly intuited, devotionally served, and established ultimately as the supreme object of divine love.
PARAMATMA SANDARBHA: The Living Being, Its Bondage and The Immanent Absolute Paramātma Sandarbha is the third book in the series of six treatises called Ṣaṭ Sandarbhas or Bhāgavata Sandarbha. It is an elaborate essay on the nature of Paramātmā. The distinction between Absolute Reality’s manifestations as Paramātmā and Bhagavān is relatively unknown, even to specialists in the field of Vedānta. These two specific designations are often used synonymously to refer to a single aspect of the tattva. It was Śrī Jīva Gosvāmī’s genius to clearly define them and enumerate their characteristics and functions in detail. There is no other work in the entire gamut of Indian theological and philosophical literature that throws light on this subject so lucidly.
BHAGAVAT SANDARBHA: God — His Qualities, Abode and Associates The second book of Śrīla Jīva Gosvāmī’s Ṣaṭ Sandarbhas, is quite simply a book about Bhagavan, or God, the Supreme Being. To avoid narrow and misleading notions, Śrīla Jīva Gosvāmī first establishes an objective and far-reaching context in which Bhagavan can be self-evidently understood, free from constrictive or reductionist interpretations. In striking opposition to popular spiritual ideas, such as “All is One,” he supplies the reader with knowledge of Ultimate Reality with unparalleled precision and exacting detail. This Reality, which is described as Nondual Consciousness (advaya-jñāna), is realized in three aspects: as Brahman (God without any qualities, the Unqualified Absolute), as Paramatma (the Immanent Self residing in each of us), and as Bhagavan (the all-powerfull, all-blissful, infinitely charming playful Person). Śrīla Jīva Gosvāmī analyzes each of these aspects and demonstrates with conclusive evidence that Bhagavan is the complete and indivisible Absolute Reality and that all other manifestations are dependent on, and thus subordinate to, Him.
Author: Śrīla Jīva Gosvāmī
Translator / Commentator: Satyanarayana Dasa Satyanarayana Dasa, born in 1954, was drawn to the spiritual traditions of his home country India since his childhood. After receiving a postgraduate degree in 1978 from IIT Delhi and working in the United States for four years, he returned to India. There he studied the formal systems of Indian philosophy known as Ṣaḍ-darśana under the direct guidance of his guru Śrī Haridāsa Śāstrī Mahārāja and Swami Syama Saraṇa Maharaja. This education was taken up in the traditional manner for more than 25 years, while he dedicated himself as a practitioner of bhakti yoga. In 1991 he accepted the traditional Vaiṣṇava order of renounced life, bābājī-veṣa. His main focus has been with the works of Śrīla Jīva Gosvāmī, particularly on translating the Ṣaṭ Sandarbhas, into English and commenting on them. He also earned four śāstric degrees, and received both a law degree and a PhD in Sanskrit from Agra University. Satyanarayana Dasa is the director of the Jiva Institute of Vaishnava Studies in Vrindavan, India. He is a visiting professor at Rutgers, the State University of New Jersey. In 2013 he was honored by the president of India, Pranab Mukherjee, for his extraordinary contribution in presenting Vedic culture and philosophy, both nationally and internationally.
God wants to give us His mercy, but our mind is not free. It is filled with lust, attachments, and greed. Our mind is like a pot in which lust and greed need to be removed so God can fill the pot with his mercy. Either we can have Krishna or we can have maya. We may think that God is doing an injustice by taking away our wealth, but He is actually making space so He can give us something that we can’t even imagine.