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  • Sri Hari-Bhakti-Vilasa: Vilasa 1 to 20 (Set of 5 Books)
Sri Hari-Bhakti-Vilasa: Vilasa 1 to 20 (Set of 5 Books)
Sri Hari-Bhakti-Vilasa: Vilasa 1 to 20 (Set of 5 Books)
Sri Hari-Bhakti-Vilasa: Vilasa 1 to 20 (Set of 5 Books)
Sri Hari-Bhakti-Vilasa: Vilasa 1 to 20 (Set of 5 Books)
Sri Hari-Bhakti-Vilasa: Vilasa 1 to 20 (Set of 5 Books)
Sri Hari-Bhakti-Vilasa: Vilasa 1 to 20 (Set of 5 Books)
Sri Hari-Bhakti-Vilasa: Vilasa 1 to 20 (Set of 5 Books)
Sri Hari-Bhakti-Vilasa: Vilasa 1 to 20 (Set of 5 Books)
Sri Hari-Bhakti-Vilasa: Vilasa 1 to 20 (Set of 5 Books)
Sri Hari-Bhakti-Vilasa: Vilasa 1 to 20 (Set of 5 Books)
Sri Hari-Bhakti-Vilasa: Vilasa 1 to 20 (Set of 5 Books)
Sri Hari-Bhakti-Vilasa: Vilasa 1 to 20 (Set of 5 Books)
Sri Hari-Bhakti-Vilasa: Vilasa 1 to 20 (Set of 5 Books)
Sri Hari-Bhakti-Vilasa: Vilasa 1 to 20 (Set of 5 Books)
Sri Hari-Bhakti-Vilasa: Vilasa 1 to 20 (Set of 5 Books)
Sri Hari-Bhakti-Vilasa: Vilasa 1 to 20 (Set of 5 Books)
Sri Hari-Bhakti-Vilasa: Vilasa 1 to 20 (Set of 5 Books)
Sri Hari-Bhakti-Vilasa: Vilasa 1 to 20 (Set of 5 Books)
Sri Hari-Bhakti-Vilasa: Vilasa 1 to 20 (Set of 5 Books)
Sri Hari-Bhakti-Vilasa: Vilasa 1 to 20 (Set of 5 Books)
Sri Hari-Bhakti-Vilasa: Vilasa 1 to 20 (Set of 5 Books)
Sri Hari-Bhakti-Vilasa: Vilasa 1 to 20 (Set of 5 Books)
Sri Hari-Bhakti-Vilasa: Vilasa 1 to 20 (Set of 5 Books)
Sri Hari-Bhakti-Vilasa: Vilasa 1 to 20 (Set of 5 Books)
Sri Hari-Bhakti-Vilasa: Vilasa 1 to 20 (Set of 5 Books)
Sri Hari-Bhakti-Vilasa: Vilasa 1 to 20 (Set of 5 Books)
Sri Hari-Bhakti-Vilasa: Vilasa 1 to 20 (Set of 5 Books)
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Sri Hari-Bhakti-Vilasa: Vilasa 1 to 20 (Set of 5 Books)

Description

Specifications:

  • Dimensions:9.0 inch x 6.0 inch
  • Edition:2005
  • Author:Srila Sanatana Gosvami
  • Publisher:Ras Bihari Lal and Sons
  • Cover Type:Hardcover
  • Number of Pages:2641
  • Vilasas 1-5

    About the About

    There are two kinds of Vedic literature-fruitive and transcendental. Those who are inclined toward the fruitive division naturally have no interest in transcendental literature. Human beings mould their lives, actions, concepts and conclusions according to their own taste. For this reason, the smartas also have more faith in the literature of their choice. Because they are not qualified to study transcendental literature, they lack faith in them. That is the arrangement of the creator. There is no doubt that there is a confidential purpose behind this. The purpose is that if one remains fixed in his own position, according to his qualifications, he will gradually make advancement. As soon one gives up the duties pertaining to his position, he becomes degraded. When human beings are engaged in fruitive activities, they are called karmis, and when they are engaged in devotional service, they are called devotees. As long as one is attached to the performance of fruitive activities, he should follow the path of smarta because it will be beneficial for him. If he somehow transcends the platform of fruitive activities and enters onto the platform of devotional service, he will naturally develop a taste for spiritual life. That is why the creator has made two sets of literature-fruitive and transcendental.

    Back of Book

    In order to arrange for the observance of vows and rituals for those who desire to obtain the ultimate goal of life, krsna-prema, the most merciful Lord Gaurahari, who is the deliverer of the people of Kali-yuga, instructed His associate, Srila Sanatana Gosvami, to compose the Vaisnava smrti, Sri Hari-bhakti-vilasa.

    The responsibility for accumulating evidence for the subject matters specified by Sri Caitanya Mahaprabhu was entrusted to Sri Gopala Bhatta Gosvami. That is why, in each chapter, Srila Sanatana Gosvami has mentioned the name of Gopala Bhatta Gosvami. Srila Sanatana Gosvami has also written a commentary called Digdarsini for the easy and proper understanding of this literature.

    Introduction

    There are two kinds of Vedic literature-fruitive and transcendental. Those who are inclined toward the fruitive division naturally have no interest in transcendental literature. Human beings mound their lives, actions, concepts and conclusions according to their own taste. For this reason, the smartas also have more faith in the literature of their choice. Because they are not qualified to study transcendental literature, they lack faith in them. That is the arrangement of the creator. There is no doubt that there is a confidential purpose behind this. The purpose is that if one remains fixed in his own position, according to his qualifications, he will gradually make advancement. As soon one gives up the duties pertaining to his position, he becomes degraded. When human beings are engaged in fruitive activities, they are called karmis, and when they are engaged in devotional service, they are called devotees. As long as one is attached to the performance of fruitive activities, he should follow the path of smarta because will be beneficial for him. If he somehow transcends the platform of fruitive activities and enters onto the platform of devotional service, he will naturally develop a taste for spiritual life. That is why the creator has made two sets of literature ? fruitive and transcendental. In order to strengthen the karmis' faith in fruitive activities, the smarta literature has prescribed many rules and regulations. Not only that, they have sometimes displayed an indifference towards transcendental literature, just to steady the karmis' faith in those rules and regulations. Although the two types of literature are actually one, they appear different to different people. Without being fixed in one's position, a person cannot attain any true benefit. For this reason, the Vedic because appears to be of two types. In the Srimad-Bhagavatam (11.20.7-8) it is stated:

    nirvinnanam, jnana-yoga

    nyasinam iha karmasu

    tesv anirvinna-cittanam

    karma-yogas tu kaminam

    Among these three paths, jnana-yoga, the path of philosophical speculation, is recommended for those who are disgusted with material life and are thus detached from ordinary, fruitive activities. These who are not disgusted with material life, having many desires yet to fulfill, should seek perfection through the path of karma-yoga. yadrcchaya mat-kathadau

    jata-sraddhas tu yah puman

    na nirvinno nati-sakto

    bhakti-yoga' sya siddhi-dah

    If somehow or other by good fortune one develops faith in hearing and chanting My glories, such a person, being neither very disgusted with nor attached to material life, should achieve perfection through the path of loving devotion of Me.

    Devotees are neither attached not detached. As long as one falsely thinks that he is the proprietor, he is under the influence of enjoyment and detachment. Devotees of the Lord are simply interested in serving Him. To renounce as mundane the objects that are related to Lord Hari is called pseudo renunciation, and to accept everything in relation to Lord Hari without attachment is called proper renunciation.

    In the Srimad-Bhagavatam (11.3.44) it is stated :

    paroksa-vado vedo 'yam'

    balanam anusasanam

    karma-moksaya karmani

    vidhatte hy agadam yatha

    Childish and foolish people are attached to materialistic, fruitive activities, although the actual goal of life is to became free from such activities. Therefore, the Vedic injunctions indirectly lead one to the path of ultimate liberation by first prescribing fruitive religious activities, just as a father promises his child candy so that the child will take his medicine.

    In order to arrange for the observance of vows and rituals for those who desire to obtain the ultimate goal of life, Krsna-prema, the most merciful Lord Gaurahai, who is the deliverer of the people of Kali-yuga, instructed His associate, Srila Sanatana Gosvami, to compose the Vaisnava smrti, Sri Hari-bhakti-vilasa.

    The responsibility for accumulating evidence for the subject matters specified by Sri Caitanya Mahaprabhu was entrusted to Sri Gopala Bhatta Gosvami. That is why, in each chapter, Srila Sanatana Gosvami has mentioned the name of Gopala Bhatta Gosvami. Srila Sanatana Gosvami has also written a commentary called Digdarsini for the easy and proper understanding of this literature.

    Contents

    Vol-I  
    FIRST VILASA 1
    SECOND VILASA 71
    THIRD VILASA 135
    FOURTH VILASA 233
    FIFTH VILASA 331
    Vol-II  
    SIXTH VILASA 1
    SEVENTH VILASA 85
    EIGHTH VILASA 187
    NINTH VILASA 321
    TENTH VILASA 427
    Vol-III  
    INTRODUCTION ix
    ELEVENTH VILASA 1
    TWELETH VILASA 221
    THIRTEENTH VILASA 339
    Vol-IV  
    INTRODUCTION ix
    FOURTHEEN VILASA 1
    FIFTEENTH VILASA 134
    SIXTEENTH VILASA 312
    VOL-V  
    INTRODUCTION ix
    SEVENTEENTH VILASA 1
    EIGHTEENTH VILASA 77
    NINTEENTH VILASA 203
    TWENTEENTH VILASA 479

    Sample Pages

    Vilasas 1-5









    Vilasas 6-10









    Vilasas 11-13









    Vilasas 14-16









    Vilasas 17-20








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