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.
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.
Introduction | ix | |
Fourteenth Vilasa | ||
Rituals to be observed in the month of Agrahayana | 1 | |
Vows to be followed in the month of Pausa | 4 | |
Rituals to be performed in the month of Magha | 5 | |
The glories of Magha | 15 | |
Discussion of Vasanta Pancami | 40 | |
Discussion of Bhismastami | 41 | |
Discussion of Bhaimi Ekasasi | 42 | |
The vow of Sivaratri | 45 | |
The symptom of yoga | 51 | |
Discussion of Govinda Dvadasi | 55 | |
The process for observing Amalaki Ekadasi | 56 | |
The glories of Vasantotsava | 59 | |
Rituals to be performed in the month of Caitra | 60 | |
The Dola festival | 77 | |
The mantra for worshiping the asoka tree | 84 | |
The procedure for offering damanaka flowers | 88 | |
The rituals to be performed in the month of Vaisakha | 91 | |
The special vow of Aksaya Trtiya | 105 | |
The glories of Sukla Saptami | 107 | |
The vow of Sri Narasimha Caturdasi | 108 | |
The mantra for offering sandalwood paste | 125 | |
The mantra for offering flowers | 125 | |
The mantra for offering incense | 125 | |
The mantra for offering a ghee lamp | 126 | |
The mantra for offering food | 126 | |
The mantra of offering arghya | 126 | |
The mantra for offering worship | 126 | |
The vow of Vaisakhi Purnima | 129 | |
Fifteenth Vilasa | ||
The glories of these water pastimes | 134 | |
The vow of Nirjala Ekadasi | 137 | |
The mantra for donating water pitcher | 143 | |
The rituals to be performed during the month of Asadha | 144 | |
The process for making a Cakra | 146 | |
The fault of not decorating oneself with tapta mudra | 152 | |
The mantra for bathing the Lord | 163 | |
The time for beginning Caturmasya | 164 | |
The rules for observing Caturmasya | 165 | |
The rituals to be performed in the month of Sravana | 177 | |
The process for observing the vow of pavitraopana | 182 | |
The result of following this vow | 197 | |
The vow of Janmastami | 199 | |
The glories of the Janmastami vrata | 208 | |
The process for celebrating Janmastami | 242 | |
The mantra for worshipping Devaki | 260 | |
The mantra for worshipping Krsna | 261 | |
The mantra for offering a ghee lamp | 273 | |
The mantra for offering prayers | 275 | |
Discussion of Sravana Dvadasi | 277 | |
The ascertainment of Sravana Dvadasi | 286 | |
The second Visnu srnkhala yoga | 293 | |
The mantra for offering the arghya | 301 | |
The mantra for worshiping Vamanadeva | 304 | |
The rituals to be observed during the month of Asvin | 308 | |
Sixteenth Vilasa | ||
Duties to be observed in the month of Karttika | 313 | |
The glories of Karttika | 321 | |
The glories of Karttika vow | 324 | |
The limbs of Karttika vrata | 337 | |
The glories of offering garlands of ghee lamps | 349 | |
The glories of offering a lamp in the sky | 351 | |
Things to be avoided during the month of Karttika | 363 | |
The eight prayers to Lord Damodara | 366 | |
The vow of Bahulastami | 369 | |
The rituals to be performed on Krsna Trayoda | 370 | |
The vow of Krsna Caturdasi | 371 | |
The mantra for waking up Laksmi-devi | 374 | |
Ascertaining the time of Amavasya | 375 | |
The procedure for performing Govardhana-puja | 380 | |
The mantra for worshiping the hill | 381 | |
The mantra for worshiping the cows | 381 | |
The method of performing go-krida | 382 | |
The process for worshiping Bali | 384 | |
The vow of Yama Dvitiya | 386 | |
The vow of Suklastami | 387 | |
The glories of the Prabodhani vow | 389 | |
Its specific glories of Mathura | 396 | |
The procedure for waking up the Lord | 401 | |
The glories of Ratha-yatra | 407 | |
The procedure for celebrating Ratha-yatra | 414 | |
The procedure for observing parana | 426 | |
The vow of Bhisma Pancaka | 433 | |
The vow of Adhikamasa, or the leap month | 434 |
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.
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.
Introduction | ix | |
Fourteenth Vilasa | ||
Rituals to be observed in the month of Agrahayana | 1 | |
Vows to be followed in the month of Pausa | 4 | |
Rituals to be performed in the month of Magha | 5 | |
The glories of Magha | 15 | |
Discussion of Vasanta Pancami | 40 | |
Discussion of Bhismastami | 41 | |
Discussion of Bhaimi Ekasasi | 42 | |
The vow of Sivaratri | 45 | |
The symptom of yoga | 51 | |
Discussion of Govinda Dvadasi | 55 | |
The process for observing Amalaki Ekadasi | 56 | |
The glories of Vasantotsava | 59 | |
Rituals to be performed in the month of Caitra | 60 | |
The Dola festival | 77 | |
The mantra for worshiping the asoka tree | 84 | |
The procedure for offering damanaka flowers | 88 | |
The rituals to be performed in the month of Vaisakha | 91 | |
The special vow of Aksaya Trtiya | 105 | |
The glories of Sukla Saptami | 107 | |
The vow of Sri Narasimha Caturdasi | 108 | |
The mantra for offering sandalwood paste | 125 | |
The mantra for offering flowers | 125 | |
The mantra for offering incense | 125 | |
The mantra for offering a ghee lamp | 126 | |
The mantra for offering food | 126 | |
The mantra of offering arghya | 126 | |
The mantra for offering worship | 126 | |
The vow of Vaisakhi Purnima | 129 | |
Fifteenth Vilasa | ||
The glories of these water pastimes | 134 | |
The vow of Nirjala Ekadasi | 137 | |
The mantra for donating water pitcher | 143 | |
The rituals to be performed during the month of Asadha | 144 | |
The process for making a Cakra | 146 | |
The fault of not decorating oneself with tapta mudra | 152 | |
The mantra for bathing the Lord | 163 | |
The time for beginning Caturmasya | 164 | |
The rules for observing Caturmasya | 165 | |
The rituals to be performed in the month of Sravana | 177 | |
The process for observing the vow of pavitraopana | 182 | |
The result of following this vow | 197 | |
The vow of Janmastami | 199 | |
The glories of the Janmastami vrata | 208 | |
The process for celebrating Janmastami | 242 | |
The mantra for worshipping Devaki | 260 | |
The mantra for worshipping Krsna | 261 | |
The mantra for offering a ghee lamp | 273 | |
The mantra for offering prayers | 275 | |
Discussion of Sravana Dvadasi | 277 | |
The ascertainment of Sravana Dvadasi | 286 | |
The second Visnu srnkhala yoga | 293 | |
The mantra for offering the arghya | 301 | |
The mantra for worshiping Vamanadeva | 304 | |
The rituals to be observed during the month of Asvin | 308 | |
Sixteenth Vilasa | ||
Duties to be observed in the month of Karttika | 313 | |
The glories of Karttika | 321 | |
The glories of Karttika vow | 324 | |
The limbs of Karttika vrata | 337 | |
The glories of offering garlands of ghee lamps | 349 | |
The glories of offering a lamp in the sky | 351 | |
Things to be avoided during the month of Karttika | 363 | |
The eight prayers to Lord Damodara | 366 | |
The vow of Bahulastami | 369 | |
The rituals to be performed on Krsna Trayoda | 370 | |
The vow of Krsna Caturdasi | 371 | |
The mantra for waking up Laksmi-devi | 374 | |
Ascertaining the time of Amavasya | 375 | |
The procedure for performing Govardhana-puja | 380 | |
The mantra for worshiping the hill | 381 | |
The mantra for worshiping the cows | 381 | |
The method of performing go-krida | 382 | |
The process for worshiping Bali | 384 | |
The vow of Yama Dvitiya | 386 | |
The vow of Suklastami | 387 | |
The glories of the Prabodhani vow | 389 | |
Its specific glories of Mathura | 396 | |
The procedure for waking up the Lord | 401 | |
The glories of Ratha-yatra | 407 | |
The procedure for celebrating Ratha-yatra | 414 | |
The procedure for observing parana | 426 | |
The vow of Bhisma Pancaka | 433 | |
The vow of Adhikamasa, or the leap month | 434 |