The Ñaö-sandarbhas
“…We can go on analyzing this way for all the principal speakers— Maitreya Muni, Närada Muni, and all others. If we do so, we will see beyond a doubt that the whole purpose of Çrémad-Bhägavatam is to explain three things: sambandha, abhidheya, and prayojana. ” Çréla Jiva Gosvämé
SANDARBHA means “essence” or “heart.” Sat means “six.” The Sat-sandarbhas written by Çréla Jiva Gosvämé – Tattva, Paramätmä, Bhagavat, Kåñëa, Bhakti and préti are six treatises that give the essence of six different topics about the Absolute Truth. They form the most important and all-inclusive philosophical presentation in the history of the world. The first four Sandarbhas deal with sambandha , the fifth deals with abhidheya , and the sixth with prayojana.
A summary of the overwhelmingly thorough content of the Sat- sandarbhas is given by His Divine Grace Çréla Prabhupäda:
“…In the first part, called Tattva-sandarbha, it is proved that Çrémad-Bhägavatam is the most authoritative evidence directly pointing to the Absolute Truth. The second Sandarbha, called Bhägavat-sandarbha, draws a distinction between impersonal Brahman and localized Paramätmä and describes the spiritual world and the domination of the mode of goodness devoid of contamination by passion and ignorance, the other two material modes. There are also discussions of the eternality of Deity worship, the omnipotence of the Deity, His all-pervasiveness, His giving shelter to everyone, His subtle and gross potencies, His personal manifestations, His expressions of form, quality, and pastimes, His transcendental position and His complete form. The third Sandarbha is called Paramätmä-sandarbha, and in this book there is a description of Paramätmä (Supersoul) and an explanation of 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, and the theory of transformation. There is also a discussion of how the lélä-avatar incarnations respond to the desires of the devotees and how the Supreme Personality of Godhead is characterized by the six opulences [strength, beauty, wealth, fame, knowledge, and renunciation]. The fourth Sandarbha is called the Kåñëa-sandarbha, and in this book Kåñëa is proved to be the Supreme Personality of Godhead. There are discussions of Kåñëa’s pastimes and qualities, His superintendence of the purusha-avatars, and so forth. There are also descriptions of the Goloka planet, Våndävana (the eternal place of Kåñëa), the identity of Goloka and Våndävana, the Yadavas and the cowherd boys (both eternal associates of Kåñëa), the adjustment and equality of the manifest and unmanifest pastimes, Çré Kåñëa’s manifestation in Gokula, the queens of Dvaraka as expansions of the internal potency, and, superior to them, the super-excellent gopés . There is also a list of the gopés ‘ names and a discussion of the topmost position of Çrématé Rädhäräëé. The fifth Sandarbha is called Bhakti-sandarbha, and in this book there is a discussion of how devotional service can be directly executed. There is a discussion of how the self is manifest through bhakti. There is also a discussion of the self’s bliss, as well as how bhakti, even imperfectly executed, enables one to attain the lotus feet of the Supreme Personality of Godhead. There is a discussion of the differences between the mahä-bhagavat and the ordinary devotee. There is also a discussion of rägänuga-bhakti(spontaneous love of Godhead), of the specific purpose of becoming a devotee of Lord Kåñëa, and a comparative study of other perfectional stages. The sixth Sandarbha is called Préti-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. Of all kinds of liberation, liberation in loving service to the Lord is described as the most exalted, and meeting the Supreme Personality of Godhead face to face is shown to be the highest perfection of life…Finally, there is a discussion of overlapping of different rasas, and there are discussions of shanta (neutrality), servitorship, taking shelter, parental love, conjugal love, direct transcendental enjoyment (sambhoga) and enjoyment in separation (vipralambha), previous attraction and the glories of Çrématé Rädhäräëé.”
