Sat Sandarbhas

Sat Sandarbhas
AuthorJiva Goswami
Original titleṢaṭ Sandarbha (षट्संदर्भ)
LanguageSanskrit
SeriesSix Sandarbhas
SubjectVaishnavism, Vedanta, Bhakti
GenrePhilosophy, Theology
Published16th century
Publication placeIndia
Preceded byPreliminary work by Gopala Bhatta Goswami 
Followed byKrama-sandarbha (sometimes considered the 7th Sandarbha) 

Sat Sandarbhas (Six Sandarbhas, a.k.a. Bhāgavata-sandarbha) is a 16th-century Vaishnava Sanskrit text, authored by Gaudiya Vaishnava theologian Jiva Goswami. The six treatises are Tattva-, Bhagavat-, Paramatma-, Krishna-, Bhakti-, and Priti-sandarbha. Jiva's Krama-sandarbha commentary on the Bhagavata Purana is often described as the "seventh" of the six sandarbhas.

The Six Sandarbhas are sometimes called the Bhagavata-sandarbha, not to be confused with the second treatise titled Bhagavat-sandarbha. The word "sandarbha" literally means "weaving" or "arranging"; the Bhagavata-sandarbha, his main philosophical work, is a thematic arrangement of the Bhagavata Purana, which presents Chaitanya Vaishnavism in a systematic and comprehensive way. Gupta places this composition as an early work due to references in latter works such as Radha-krsnarcana-dipika, Krama-sandarbha, Dig-darsini, Durgama-sangamini, and Gopalacampu. Brzezinski dates the composition between Jiva's Madhava-mahotsava in 1555 and published praises of Jiva in 1561.

According to Jiva Goswami, Gopala Bhatta Goswami had already done the preliminary work on Sat Sandarbhas, but did not complete it. Jiva took the work of Gopala Bhatta and expanded it into six parts, systematically presenting the philosophy of Chaitanya Mahaprabhu and providing scriptural evidences. Jiva Goswami also wrote an extensive commentary to the first four sandarbhas called Sarva-samvadini. The Jiva Institute of Dr. Satyanarayana Dasa based in Vrindavan is engaged in what Lucian Wong calls an "ambitious Sandarbha translation project".

Manuscript transmission and textual history

The composition of the Ṣaṭ Sandarbhas is dated to c. 1555–1561. The primary repository was the library (pustak-bhāṇḍār) of the Rādhā-Dāmodara temple in Vrindavan, housing Jīva's manuscripts alongside works inherited from Rūpa, Sanātana, and Raghunātha Dāsa. Jīva secured protection for these collections via a 1568 farman from Akbar brokered by Todar Mal, and a 1608 Sanskrit testamentary will outlining institutional succession.

During Aurangzeb's reign in the late 17th century, the Rādhā-Dāmodara icons and library were relocated to Eastern Rajasthan under Kachwaha protection, establishing manuscript centers in Jaipur, Alwar, and Jodhpur.

The manuscript tradition divides into two regional branches:

  1. A western branch in Devanāgarī across Rajasthan and Vraja;
  2. An eastern branch in Bengali script across Bengal and Dhaka.

The first printed edition collating multiple manuscripts was edited by Pūridāsa and published in Calcutta in 1950.

Hermeneutical methodology and sources

Application of the six indicators of purport

To prove Bhagavān is the sole import of the Bhāgavata Purāṇa, Jīva applies the six classical indicators of textual purport (tātparya-liṅga):

  1. Initial and concluding statements (upakrama-upasaṃhāra): Shows concordance between verse 1.1.1 and 12.13.19, both ending with satyaṃ paraṃ dhīmahi.
  2. Repetition (abhyāsa): Cites 12.12.66 to show Bhagavān is praised across every narrative.
  3. Novelty (apūrvatā): Delivers revelation inaccessible to perception or inference.
  4. Result (phala): Identifies the fruit as liberation and devotional love (prema), citing 2.2.37.
  5. Commendatory statement (arthavāda): Highlights eulogies praising the Lord, such as 12.13.1.
  6. Reasoning (upapatti): Uses verse 2.2.35 to establish Bhagavān via invariable concomitance (vyāpti) and untenability (anupapatti).

Engagement with earlier commentators

Jīva constructs arguments in the Sandarbhas by synthesizing earlier Vedāntic traditions:

The six Sandarbhas

Ravi Gupta classifies the six Sandarbhas as follows: the first four are concerned mainly with the knowledge of and relationships between God, living entities, and the world. This is known as sambandha-jñāna. The fifth, Bhakti-sandarbha, deals with abhidheya, how to revive the personal relationship between the living entity and God. The sixth, Prīti-sandarbha, is about prayojana, which is the "ultimate perfected state of pure love for Krishna".

1. Tattva-sandarbha

Tattva-Sandarbha is a treatise on the various types of evidences (pramanas) used in Vedic philosophy, concluding that shabda (divine sound in the form of the Vedic scriptures) is the highest, and of all the scriptures, the Bhagavata Purana is the highest pointing to the Absolute Truth.

Consisting of 63 sections, it is the shortest and most widely read of the six Sandarbhas, and the only one that was commented upon by Baladeva Vidyabhushana.

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2. Bhagavat-sandarbha

Bhagavat-sandarbha distinguishes the impersonal aspect of Godhead (Brahman), the localized form of God within the heart of each living being (Paramatma), and the highest personal aspect of Godhead (Krishna or Bhagavan). It describes the spiritual realm of Krishna, the modes of material nature, the mode of pure goodness (visuddha-sattva), the importance of worshiping the deity of Krishna, and the eternal nature and qualities of the deity.

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3. Paramatma-sandarbha

Paramatma-sandarbha (Paramātma-sandarbha) describes the characteristics of Paramatma (supersoul), and how he resides in all living entities in the universe. It discusses the nature of the materially conditioned living entities, the phenomenal material world, the illusory potency (Maya), the theory of transformation, the various avatars of Krishna, how Krishna reciprocates with his devotees, and how Krishna is characterized by six particular opulences.

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The Catuḥsūtrī Ṭīkā and Vedāntic synthesis

The final portion of the Paramātma-sandarbha (anuccheda 105) contains an embedded commentary on the first four aphorisms (catuḥsūtrī) of the Brahma Sutras, extended to include the fifth sūtra (the Catuḥsūtrī Ṭīkā). In the Gauḍīya tradition, the Bhāgavata Purāṇa is held to be the natural, unartificial commentary (akṛtrima-bhāṣya) on the Brahma-sūtras, authored by Bādarāyaṇa himself; an independent, standalone commentary on the sūtras was therefore traditionally considered unnecessary.

To demonstrate that the Bhāgavata intrinsically embodies the core conclusions of Vedānta, Jīva maps the opening five sūtras directly onto the clauses of the opening verse of the Bhāgavata (1.1.1, janmādy asya yataḥ):

  • 1.1.1 athāto brahma-jijñāsā is elucidated by satyaṃ paraṃ dhīmahi ("let us meditate upon the Supreme Truth"), defining Bhagavān as the supreme object of inquiry.
  • 1.1.2 janmādy asya yataḥ directly correlates with the identical opening words of the verse, establishing the origin, maintenance, and dissolution of the cosmos.
  • 1.1.3 śāstra-yonitvāt is explained via anvayād itarataś cārtheṣu (revelation through positive and negative concomitance) and tene brahma hṛdā ya ādi-kavaye (the transmission of Vedic knowledge to Brahmā).
  • 1.1.4 tat tu samanvayāt is read alongside muhyanti yat sūrayaḥ ("about whom even the wise are bewildered"), arguing that complete scriptural harmony resides solely in the Supreme.
  • 1.1.5 īkṣater nāśabdam is aligned with abhijñaḥ svarāṭ, refuting the Sāṅkhya proposition of an insentient material primal cause (pradhāna) by showing that the creator deliberately deliberates (īkṣ).

Through this correlation, Jīva established a foundational Vedāntic base for Gauḍīya theology well over a century before Baladeva Vidyabhushana composed the school's standalone commentary, the Govinda Bhashya.

4. Krishna-sandarbha

Krishna-sandarbha (Kṛṣṇa-sandarbha) gives a number of quotes from various scriptures to prove that Krishna is the supreme god. It discusses the pastimes and qualities of Krishna as well as his avatars and functionary expansions. There is a description of Goloka, the planet of Krishna in relation to Vrindavana in the material sphere, the eternal associates of Krishna and their expansions, and a description of the Gopis and the topmost position of Radha among them.

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5. Bhakti-sandarbha

Bhakti-sandarbha explains how devotion to Krishna is directly executed, how the self is manifest through bhakti, the potency of imperfectly executed bhakti, the differences between a great and ordinary devotee, spontaneous love of god (raganuga-bhakti), the specific purpose of becoming a devotee of Krishna, and other perfectional stages. It discusses Varnashrama dharma (the socio-religious system established in scriptures), the superexcellent position of devotion to Krishna as compared to other conceptions such as yoga, and the worship of minor deities of the Hindu pantheon as being futile in comparison to the worship of Krishna's devotees. The text explains the liberation of the soul, the position of Shiva as a devotee of Krishna, how unmotivated devotion to Krishna promotes a devotee to the highest spiritual position and numerous other points concerning the performance of Vaishnava devotion.

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6. Priti-sandarbha

Priti-sandarbha (Prīti-sandarbha) is a treatise on divine love, the supreme object being Krishna, where love for God (prema) is considered the highest form of liberation. It presents a comparative study of other types of liberation, concluding Prema Bhakti as topmost. It discusses how to attain Prema, how to awaken it, and the symptoms of one who has attained it. It also discusses the distinctions between mundane lust and divine love, the various mellows found among the associates of Krishna, the superexcellence of Madhurya-rasa (divine conjugal love), the overlapping of different rasas, and the glories of Radha.

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Notes

  1. 1 2 3 4 5 6 Haridasa Shastri tends to blend his commentary into the translation, along with excerpts from Jiva Goswami’s Sarva-samvadini.

References

  1. 1 2 De, Sushil K. (1942). Early History of the Vaishnava Faith and Movement in Bengal. p. 254.
  2. ↑ Dasa, Satyanarayana (2007). "The Six Sandarbhas of Jiva Goswami". In Bryant, Edwin F. (ed.). Sources of the Krishna tradition. Oxford University press. pp. 373–408.
  3. ↑ Rosen, Steven (1990). The Six Goswamis of Vrindavan. FOLK Books. p. 165. ISBN 0961976322.
  4. ↑ Gupta, Dr. Ravi M. (2007). Flood, Gavin (ed.). The Caitanya Vaisnava Vedanta of Jiva Gosvami: When knowledge meets devotion. Routledge. p. 11 (Introduction). ISBN 978-0-203-50068-2.
  5. ↑ Wong, Lucian (2015). "Gauḍīya Vaiṣṇava Studies: Mapping the Field". Religions of South Asia. 9 (3): 312.
  6. ↑ Gupta 2007, p. 11. sfn error: multiple targets (3×): CITEREFGupta2007 (help)
  7. 1 2 Gupta 2007, pp. 121–123. sfn error: multiple targets (3×): CITEREFGupta2007 (help)
  8. ↑ Gupta 2007, pp. 9–10, 123. sfn error: multiple targets (3×): CITEREFGupta2007 (help)
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  10. ↑ Gupta 2007, pp. 125, 129. sfn error: multiple targets (3×): CITEREFGupta2007 (help)
  11. ↑ Gupta 2007, pp. 32, 93. sfn error: multiple targets (3×): CITEREFGupta2007 (help)
  12. ↑ Gupta 2007, pp. 97–99. sfn error: multiple targets (3×): CITEREFGupta2007 (help)
  13. 1 2 Gupta 2007, p. 100. sfn error: multiple targets (3×): CITEREFGupta2007 (help)
  14. ↑ Gupta 2007, p. 101. sfn error: multiple targets (3×): CITEREFGupta2007 (help)
  15. ↑ Gupta 2007, pp. 101–102. sfn error: multiple targets (3×): CITEREFGupta2007 (help)
  16. ↑ Gupta 2007, pp. 102–105. sfn error: multiple targets (3×): CITEREFGupta2007 (help)
  17. ↑ Gupta 2007, pp. 3–4, 63–65. sfn error: multiple targets (3×): CITEREFGupta2007 (help)
  18. ↑ Gupta 2007, pp. 65–71, 80–84. sfn error: multiple targets (3×): CITEREFGupta2007 (help)
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  20. ↑ Gupta 2007, pp. 87–90. sfn error: multiple targets (3×): CITEREFGupta2007 (help)
  21. ↑ Gupta, Ravi M. (2007). The Caitanya Vaiṣṇava Vedānta of Jīva Gosvāmī: When knowledge meets devotion. Routledge. p. 201.
  22. 1 2 Rosen 1990, p. 163.
  23. ↑ Gupta, Ravi M. (2007). The Caitanya Vaiṣṇava Vedānta of Jīva Gosvāmī: When knowledge meets devotion. Routledge. p. 202.
  24. ↑ Elkman, Stuart (1986). Jīva Gosvāmin's Tattvasandarbha: A Study on the Philosophical and Sectarian Development of the Gauḍīya Vaiṣṇava Movement. Delhi: Motilal Banarsidass.
  25. ↑ Kusakratha Dasa (1987). Śrīla Jīva Gosvāmī's Śrī Tattva-sandarbha: An Essay on Truth. Vol. The Kṛṣṇa Library Vol. 6. Los Angeles: The Kṛṣṇa Institute.
  26. ↑ Kusakratha Dasa (2007). Purnaprajna Dasa (ed.). Śrī Tattva Sandarbha. Vrindaban, (U.P) India: Rasbihari Lal & Sons. ISBN 978-81-8403-055-6.
  27. ↑ Satyanarayana Dasa; Kundali Dasa (1995). Śrī Tattva Sandarbha of Śrīla Jīva Gosvāmī: The First Book of the Śrī Ṣaṭ Sandarbha. Vrindavan: Jiva Institute.
  28. ↑ Bhanu Swami (2012). Tattva Sandarbha with Sarva-samyadini commentary by Jiva Gosvami and commentary of Baladeva Vidyabhusana. Chennai, India: Sri Vaikuntha Publishers. ISBN 978-81-89564-48-3.
  29. ↑ Gopiparanadhana Dasa (2013). Śrī Tattva-sandarbha by Śrīla Jīva Gosvāmī. India at Samrat Offset: Giriraja Publishing. ISBN 978-81-926743-0-8.
  30. ↑ Dasa, Satyanarayana (2015). Śrī Tattva Sandarbha – Vaiṣṇava Epistemology and Ontology Translation and Commentary. Vrindavana: Jiva Institute of Vaishnava Studies.
  31. ↑ Shastri, Haridas (1983). Tattva Sandarbhah. Vrindavan: Sri Gadadhar Gaurahari Press.
  32. ↑ Hakim, Shyamlal (2000). Shri Tattva Sandarbha. Vrindavan: Vraja gaurava prakashan.
  33. ↑ Dasa, Satyanarayana (2014). Bhagavat Sandarbha: God—His Qualities, Abode and Associates. Vrindavan: Jiva Institute.
  34. ↑ Shastri, Haridas (1984). Bhagavat Sandarbhah. Vrindavan: Sri Gadadhar Gaurahari Press.
  35. ↑ Hakim, Shyamlal (2007). Shri Bhagavat Sandarbha. Vrindavan: Vraja gaurava prakashan.
  36. ↑ Rosen 1990, pp. 163–164.
  37. ↑ Dasa, Satyanarayana (2016). Śrī Paramātma Sandarbha: The Living Being, Its Bondage, and the Immanent Absolute. Vrindavana: Jiva Institute of Vaishnava Studies.
  38. ↑ Shastri, Haridas (1984). Paramatma Sandarbhah. Vrindavan: Sri Gadadhar Gaurahari Press.
  39. ↑ Hakim, Shyamlal (1999). Shri Bhagavat Sandarbha. Vrindavan: Vraja gaurava prakashan.
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  41. 1 2 Gupta 2007, pp. 3, 27. sfn error: multiple targets (3×): CITEREFGupta2007 (help)
  42. ↑ Gupta 2007, pp. 106–108. sfn error: multiple targets (3×): CITEREFGupta2007 (help)
  43. 1 2 Gupta 2007, p. 108. sfn error: multiple targets (3×): CITEREFGupta2007 (help)
  44. ↑ Gupta 2007, pp. 108–109. sfn error: multiple targets (3×): CITEREFGupta2007 (help)
  45. ↑ Gupta 2007, pp. 88–90, 108. sfn error: multiple targets (3×): CITEREFGupta2007 (help)
  46. ↑ Gupta 2007, pp. 90, 108. sfn error: multiple targets (3×): CITEREFGupta2007 (help)
  47. ↑ Rosen 1990, p. 164.
  48. ↑ Shastri, Haridas (1984). Krishna Sandarbhah. Vrindavan: Sri Gadadhar Gaurahari Press.
  49. ↑ Hakim, Shyamlal (1996). Shri Krishna Sandarbha. Vrindavan: Vraja gaurava prakashan.
  50. ↑ Rosen 1990, pp. 164–165.
  51. ↑ Dasa, Satyanarayana; Martin, Bruce (2005–2006). Śrī Bhakti Sandarbha of Jīva Gosvāmin. 3 vols. Vrindavan: Jiva Institute.
  52. ↑ Shastri, Haridas (1985). Krishna Sandarbhah. Vrindavan: Sri Gadadhar Gaurahari Press.
  53. ↑ Hakim, Shyamlal (1998). Shri Krishna Sandarbha. Vrindavan: Vraja gaurava prakashan.
  54. ↑ Rosen 1990, p. 165.
  55. ↑ Shastri, Haridas (1986). Priti Sandarbhah. Vrindavan: Sri Gadadhar Gaurahari Press.
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