Sri Hari-bhakti-vilasa (Volume V) (Vilasas 17-20)

Specifications:

• Dimensions:9.2' X 6.5'
• Edition:2006
• Author:Srila Sanatana Gosvami
• Publisher:Ras Bihari Lal and Sons
• ISBN:8184030134
• Cover Type:Hardcover
• Number of Pages:624

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.

From the Jacket

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 being mould their lives, actions, concepts and conclusions according to their own taste. For this resin, 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 not 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 devotes. 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 the 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 his literature.

 

Contents

 

Introduction		ix
Seventeenth Vilasa
Discussion of purascarana		1
The necessity for performing purascarana		2
The glories of purascarana		3
The suitable place for performing purascarana		5
The benefits obtained by performing this ritual		7
Selecting the suitable place for performing purascarana		8
The process of preparing a kurma Cakra		10
The rules that govern eating		12
Things to be avoided		14
That which is to be done		16
The selection of a sitting mat		19
The rules governing the preparation of japa beads		21
Specific merit obtained by using various kinds of beads		23
The process for preparing a japamala		25
In the same section of the Sivagama it is stated		26
The process for purifying a japamala		29
Different kinds of beads are meant for different classes of people		30
The procedure for touching the finger joints while chanting		32
Other rules for chanting with a japamala		35
Criteria for chanting japa		37
Faults to be avoided while chanting japa		38
Prescribed atonement for faults in this regard		42
The various kinds of japa and their symptoms		44
The glories of chanting a mantra		46
Particular benefits obtained by chanting in various ways		47
The rules for conducting a fire sacrifice		56
The prescribed number of rounds to be chanted		57
The process for performing tarpana		61
The process for sprinkling water on one's head		62
The process of purascarana in brief		64
Alternatives in this connection		67
The symptoms of perfection in the chanting of mantras		68
The duty of one who has attained perfection by chanting		70
The method of achieving perfection in case of failure		71
Eighteenth Vilasa
The manifestation of the Deity		77
The process for carving a Deity		79
The measurements of the Deity		81
That which is first to be performed		82
The mantra for offering worship		83
The measurement of the various limbs		84
The breadth of the Deity		87
Some considerations regarding the carving of a Gopala Deity		99
The size of a female Deity		102
The various sizes of different Deities		107
The Deity of Varahadeva		108
The Deity of Nrsimhadeva		109
The Deity of Trivikrama		110
The Deity of Matsya and Kurma		111
The Deity of Maha-Visnu		111
The Deity of Lokapala-Visnu		112
The Deity of Vasudeva		112
The Deity of Sankarsana		115
The Deity of Pradyumna		116
The Deity of Aniruddha		116
The Deity of Vamandeva		120
The Deity of Trivikrama		121
The Deity of Parasurama		121
The Deity of Lord Ramacandra		122
The Deity of Krsna		122
The Deity of Baladeva		122
The Deity of Pradyumna		123
The Deity of Kamadeva		123
The Deities of Aniruddha and Samba		124
The Deity of Gopala		124
The Deity of Lord Buddha		124
The Deities of Nara-Narayana		125
Various Deities of the supreme Lord		126
The Deity of laksmi Narayana		131
In the Visvakarma sastra it is stated		131
The deity of Yogasvami		132
The ten principal incarnations of the Supreme Lord		133
The characteristics of the Deity of Lord Kurma		134
The characteristics of the Deity of Lord Varaha		135
The Characteristics of the Deity of Lord Nrsimha		136
The characteristics of the Deity of Lord Vamana		138
The characteristics of the Deity of Lord Parasurama		139
Characteristics of the Deity of Lord Rama		140
Characteristics of Deity of Lord Balarama		141
Characteristics of Deity of Lord Buddha		141
Characteristics of Deity of Lord Kalki		142
Characteristics of Deity of the nine vyuha		142
Characteristics of Deity of Purusottama		148
Characteristics of Deity of Visvarupa		152
Characteristics of the Deity of the Supreme Lord		153
Characteristics of the Deity of Laksmi		154
Characteristics of the Deity of Garuda		158
The fault of carving a substandard or disfigured Deity		160
Deities of the Supreme Lord as manifested in different materials		162
How to choose a stone for carving a Deity		166
The process for begging pardon		172
The mantra for invoking the presence of the Lord		173
The duty of a sculptor		188
Nineteenth Vilasa
The procedure for installing the Deity		203
The characteristics of installation		203
The glories of the Deity installation		204
The proper time for installing the Deity		212
The suitable place for installing a Deity		220
The qualifications of one who can install of the Deity		223
The beginning of the installation of an immovable Deity		232
The names of the sixteen mother of the universe		233
The size of the altar		240
Installing the water pitcher		242
A mandapa for bathing the Deity		245
Placing flags in the ground		246
The procedure for worshiping the dik-palas		249
The commencement of the installation ceremony		254
Invocation before the solemnization of ceremony		260
Bringing the Deity to the snana-mandapa		267
The prayer		270
Satisfying the sculptor		271
The abhiseka ceremony		273
The mantra to be chanted		273
Invoking the Deity's vision		275
Decorating the Deity's eyes with black ointment		278
Offering of arghya		278
The mantra for applying ointment		281
The special bathing ceremony		282
The glories of abhiseka		293
The procedure for moving the Deity		293
The procedure for installing the Deity		300
Invoking life into the Deity		307
The fire sacrifice		311
The names of the eight murttis		314
The glories of the adhivasa ceremony		323
The procedure of digging a pit in the temple		323
The procedure for purifying the Deity's stand		328
The Deity's arrival at the principal mandapa		329
The mantras for offering gems		339
Specific articles offered to achieve specific benedictions		347
The auspicious bathing of the Deity		352
Offering gifts to Indra and others		355
Placing the Deity's stand in the pit		358
Activities to be performed after the Deity installation ceremony		362
Mantras to be chanted while touching the limbs of the Deity		363
The six mantras		364
Special instructions for chanting the mantras		365
The grand worship		371
The mantra for inviting the Lord		372
Symptoms indicating that the Lord has appeared in the Deity		377
The procedure for worshiping the acarya		380
The procedure for permanently establishing the Deity		383
Activities to be performed on the fourth day		391
The final bathing of the Deity		394
The performance of the fire sacrifice		400
Erecting a flag		404
The procure for installing a movable Deity		418
The glories of installing a moveable Deity		438/td>
The procedure for drawing auspicious symbols, or mandalas		440
The procedure for greeting a brahmana		441
The procedure for worshiping Vastudeva, or the guardian deity		442
The procedure for bathing the Diety		443
The mantra for bathing the Deity		445
The procedure for offering garments of the Deity		447
Offering prayers and gifts to the Deity		448
The procedure for waking up the Lord		451
The mantra for offering flowers		455
The method for respecting the acarya		457
The merit obtained by installing a Deity		458
The glories of renovation of the Deity		477
Twentieth Vilasa
The procedure for building a temple		479
The proper time for constructing a temple		485
The suitable place for building the temple room		489
The procedure for purifying the location		490
The procedure for acquiring land		497
The method for determining the suitable direction		499
The procedure for worshiping the guardian deity		512
The procedure for building the foundation		523
The characteristics of the stone		531
The characteristics of a temple		537
Some special characteristics of a mandapa		551
The procedure for selecting a gate		555
The procedure for building walls		559
Planting trees around the temple		560
Renovation of a temple		562
The installation and marriage ceremony of Tulasi-devi		564
The conclusion		570
The duties of an unalloyed devotee		572

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