hari-bhakti-vilÄsa, Ära bhÄgavatÄmá¹›ta
daÅ›ama-á¹ippanÄ«, Ära daÅ›ama-carita
hari-bhakti-vilÄsa - the scripture named Hari-bhakti-vilÄsa; Ära - and; bhÄgavatÄmá¹›ta - the scripture named Bá¹›had-bhÄgavatÄmá¹›ta; daÅ›ama-á¹ippanÄ« - comments on the Tenth Canto of ÅšrÄ«mad-BhÄgavatam; Ära - and; daÅ›ama-carita - poetry about the Tenth Canto of ÅšrÄ«mad-BhÄgavatam.
Some of the books compiled by ÅšrÄ«la SanÄtana GosvÄmÄ« were the Hari-bhakti-vilÄsa, Bá¹›had-bhÄgavatÄmá¹›ta, DaÅ›ama-á¹ippanÄ« and DaÅ›ama-carita.
In the First Wave of the book known as the Bhakti-ratnÄkara, it is said that SanÄtana GosvÄmÄ« understood ÅšrÄ«mad-BhÄgavatam by thorough study and explained it in his commentary known as Vaiṣṇava-toá¹£aṇī. All the knowledge that ÅšrÄ« SanÄtana GosvÄmÄ« and RÅ«pa GosvÄmÄ« directly acquired from ÅšrÄ« Caitanya MahÄprabhu was broadcast all over the world by their expert service. SanÄtana GosvÄmÄ« gave his Vaiṣṇava-toá¹£aṇī commentary to ÅšrÄ«la JÄ«va GosvÄmÄ« for editing, and ÅšrÄ«la JÄ«va GosvÄmÄ« edited this under the name of Laghu-toá¹£aṇī. Whatever he immediately put down in writing was finished in the year 1476 Åšaka (A.D. 1554). ÅšrÄ«la JÄ«va GosvÄmÄ« completed the Laghu-toá¹£aṇī in the year ÅšakÄbda 1504 (A.D. 1582).
The subject matter of the Hari-bhakti-vilÄsa, by ÅšrÄ« SanÄtana GosvÄmÄ«, was collected by ÅšrÄ«la GopÄla Bhaá¹á¹a GosvÄmÄ« and is known as a vaiṣṇava-smá¹›ti. This vaiṣṇava-smá¹›ti-grantha was finished in twenty chapters, known as vilÄsas. In the first vilÄsa there is a description of how a relationship is established between the spiritual master and the disciple, and mantras are explained. In the second vilÄsa, the process of initiation is described. In the third vilÄsa, the methods of Vaiṣṇava behavior are given, with emphasis on cleanliness, constant remembrance of the Supreme Personality of Godhead, and the chanting of the mantras given by the initiating spiritual master. In the fourth vilÄsa are descriptions of saá¹skÄra, the reformatory method; tilaka, the application of twelve tilakas on twelve places of the body; mudrÄ, marks on the body; mÄlÄ, chanting with beads; and guru-pÅ«jÄ, worship of the spiritual master. In the fifth vilÄsa, one is instructed on how to make a place to sit for meditation, and there are descriptions of breathing exercises, meditation and worship of the Å›ÄlagrÄma-Å›ilÄ representation of Lord Viṣṇu. In the sixth vilÄsa, the required practices for inviting the transcendental form of the Lord and bathing Him are given. In the seventh vilÄsa, one is instructed on how to collect flowers used for the worship of Lord Viṣṇu. In the eighth vilÄsa, there is a description of the Deity and instructions on how to set up incense, light lamps, make offerings, dance, play music, beat drums, garland the Deity, offer prayers and obeisances and counteract offenses. In the ninth vilÄsa, there are descriptions about collecting tulasÄ« leaves, offering oblations to forefathers according to Vaiṣṇava rituals, and offering food. In the tenth vilÄsa there are descriptions of the devotees of the Lord (Vaiṣṇavas, or saintly persons). In the eleventh vilÄsa, there are elaborate descriptions of Deity worship and the glories of the holy name of the Lord. One is instructed on how to chant the holy name of the Deity, and there are discussions about offenses committed while chanting the holy name, along with methods for getting relief from such offenses. There are also descriptions of the glories of devotional service and the surrendering process. In the twelfth vilÄsa, EkÄdaśī is described. In the thirteenth vilÄsa, fasting is discussed, as well as observance of the MahÄ-dvÄdaśī ceremony. In the fourteenth vilÄsa, different duties for different months are outlined. In the fifteenth vilÄsa, there are instructions on how to observe EkÄdaśī fasting without even drinking water. There are also descriptions of branding the body with the symbols of Viṣṇu, discussions of CÄturmÄsya observations during the rainy season, and discussions of JanmÄá¹£á¹amÄ«, PÄrÅ›vaikÄdaśī, ÅšravaṇÄ-dvÄdaśī, RÄma-navamÄ« and VijayÄ-daÅ›amÄ«. The sixteenth vilÄsa discusses duties to be observed in the month of KÄrttika (October-November), or the DÄmodara month, or Ūrja, when lamps are offered in the Deity room or above the temple. There are also descriptions of the Govardhana-pÅ«jÄ and Ratha-yÄtrÄ. The seventeenth vilÄsa discusses preparations for Deity worship, mahÄ-mantra chanting and the process of japa. In the eighteenth vilÄsa the different forms of ÅšrÄ« Viṣṇu are described. The nineteenth vilÄsa discusses the establishment of the Deity and the rituals observed in bathing the Deity before installation. The twentieth vilÄsa discusses the construction of temples, referring to those constructed by the great devotees.
The details of the Hari-bhakti-vilÄsa-grantha are given by ÅšrÄ« KavirÄja GosvÄmÄ« in the Madhya-lÄ«lÄ (24.329-345). The descriptions given in those verses by KṛṣṇadÄsa KavirÄja GosvÄmÄ« are actually a description of those portions compiled by GopÄla Bhaá¹á¹a GosvÄmÄ«. According to ÅšrÄ«la BhaktisiddhÄnta SarasvatÄ« ṬhÄkura, the regulative principles of devotional service compiled by GopÄla Bhaá¹á¹a GosvÄmÄ« do not strictly follow our Vaiṣṇava principles. Actually, GopÄla Bhaá¹á¹a GosvÄmÄ« collected only a summary of the elaborate descriptions of Vaiṣṇava regulative principles from the Hari-bhakti-vilÄsa. It is ÅšrÄ«la BhaktisiddhÄnta SarasvatÄ« GosvÄmī’s opinion, however, that to follow the Hari-bhakti-vilÄsa strictly is to actually follow the Vaiṣṇava rituals in perfect order. He claims that the smÄrta-samÄja, which is strictly followed by caste brÄhmaṇas, has influenced portions that GopÄla Bhaá¹á¹a GosvÄmÄ« collected from the original Hari-bhakti-vilÄsa. It is therefore very difficult to find out Vaiṣṇava directions from the book of GopÄla Bhaá¹á¹a GosvÄmÄ«. It is better to consult the commentary made by SanÄtana GosvÄmÄ« himself for the Hari-bhakti-vilÄsa under the name of Dig-darÅ›inÄ«-á¹Ä«kÄ. Some say that the same commentary was compiled by GopÄ«nÄtha-pÅ«jÄ AdhikÄrÄ«, who was engaged in the service of ÅšrÄ« RÄdhÄ-ramaṇajÄ« and who happened to be one of the disciples of GopÄla Bhaá¹á¹a GosvÄmÄ«.
Regarding the Bá¹›had-bhÄgavatÄmá¹›ta, there are two parts, both of which deal with the discharge of devotional service. The first part is an analytical study of devotional service, in which there is also a description of different planets, including the earth, the heavenly planets, Brahma-loka and Vaikuṇá¹ha-loka. There are also descriptions of the devotees, including intimate devotees, most intimate devotees and complete devotees. The second part describes the glories of the spiritual world, known as Goloka-mÄhÄtmya-nirÅ«paṇa, as well as the process of renunciation of the material world. It also describes real knowledge, devotional service, the spiritual world, love of Godhead, attainment of life’s destination, and the bliss of the world. In this way there are seven chapters in each part, fourteen chapters in all.
The DaÅ›ama-á¹ippanÄ« is a commentary on the Tenth Canto of ÅšrÄ«mad-BhÄgavatam. Another name for this commentary is Bá¹›had-vaiṣṇava-toá¹£aṇī-á¹Ä«kÄ. In the Bhakti-ratnÄkara, it is said that the DaÅ›ama-á¹ippanÄ« was finished in 1476 ÅšakÄbda (A.D. 1554).
