anadi

A materialist would say don't pay any attention to your critics don't even ignore them. But the critics of a vaishnava are vaishnavas friends. My dilema is that I am not a vaishnava. But I know I'll be one. ASA-bandhaH ! kSantir avyartha-kalatvaM viraktir mana-SUnyata ASA-bandhaH samutkaNTha nAma-gAne sadA-ruciH Asaktis tad-guNakhyAne pritis tad vasati-sthale ity Adayo ’nubhAvAH syur jata-bhavaNkure jane Bhakti-rasamRta-sindhu(1.3.25.6) Thank you that you care for me. Also thank you for the wonderful explanations on ragAnuga sadhana bhakti. Krishna said to Kutila, Oh, although your eyes are so nice as the eyes of a snake, your nose is so nice as the nose of a frog, and your waist so wonderful as that of a mridanga, it is only my misfortune that when I play my flute, you are not attracted at all... It is only my misfortune that I let you think, that I think, I would be a vaishnava.

Srila Bhaktivedanta Svami PrabhupAda himself spoke about the gopis – even with new people. There is no fault in this. One such conversation was even published and distributed en masse, and it is presented herein: Bob : Does he (the devotee) keep his individual likes and dislikes? Srila Prabhupada : Yes, he keeps everything. But he gives preference to Krishna. Krishna says positively, “I like these things.” So we have to offer to Krishna what He likes, and then we’ll take prasAda. Krishna likes Radharani. Therefore all the gopis are trying to push Radharani to Krishna. “Krishna likes this gopi. All right, push Her forward.” That is Krishna consciousness. Bob : Is Krishna attractive to rascals? Srila Prabhupada : Oh, yes! He was the greatest rascal also. Bob : How is that? Srila Prabhupada : [laughing] Because He was always teasing the gopis. Shyamasundara : Teasing? Srila Prabhupada : Yes. Sometimes, when Radharani would go out, Krishna would attack Her, and when She would fall down – “Krishna, don’t torture Me in that way” – They would fall down, and Krishna would take the opportunity and kiss Her. [He laughs.] So, Radharani was very pleased, but superficially Krishna was the greatest rascal. Unless rascaldom is in Krishna, how could it be existent in the world? (Perfect Questions Perfect Answers: Ch. 1, Krishna the All-Attractive) Source: Our gurus: "One in siddhanta one at heart"

The following article will examine, one by one, the points made in some paper, in the light of scriptural evidence and the statements of Srila Bhaktivedanta Svami Prabhupada himself. Statements of that person in the position paper will be referred to as OBJECTIONS, and ours as REFUTATION. OBJECTION 1: Srilala Prabhupada repeatedly warned about prematurely hearing descriptions of madhurya-lilA, the intimate pastimes KRSNa enjoys with the gopis. Srila Narayana Maharaja speaks openly about these topics. REFUTATION 1: “The policy should be that the people may not understand the gopis like ordinary girls. You should be careful to present the gopis. It does not mean that ‘We shall not utter even the name of gopis. We have taken vow to boycott the gopis.’ No. They are our worshipable devotees. How we can avoid them?” (Srila PrabhupAda’s Discussion in Boston:December 24, 1969) “The deity worship must be continued by everyone. Another secret of success is that when one is very much sexually disturbed, he should think of Lord KRSNa’s pastimes with the gopis, and he will forget his sex urge. To think of KRSNa’s pastimes with the gopIs, but not to try to imitate.” (Srila PrabhupAda’s Letter to Hayagriva: November 8, 1968, Los Angeles) “The Lord is so merciful that He Himself descends to take the fallen souls back home to the kingdom of Godhead, where the erotic principles of Godhead are eternally relished in their real form, distinct from the perverted sexual love so much adored and indulged in by the fallen souls in their diseased condition. The reason the Lord displays the rAsa-lila is essentially to induce all the fallen souls to give up their diseased morality and religiosity, and to attract them to the kingdom of God to enjoy the reality. A person who actually understands what is the rAsa-lila will certainly hate to indulge in mundane sex life.” (Sri Caitanya-caritAmRta, Adi-lila 4.31) Source: Our gurus: "One in siddhanta one at heart"

One should understand that there is no necessity of writing anything new about this regal scripture. Sri Jiva GosvAmi, who is the GauDIya sampradAya-AcArya on philosophical conclusions of the Absolute Truth, has analyzed the subject matter of Brahma-saMhitA in his DigdarSani commentary, and has revealed its immaculate glories to the fullest extent. Also in regard to this great, sacred VaiSNava text, Srila Krishnadasa Kaviraja, the author of Sri Caitanya-caritAmRta, has written: siddhAnta-sastra nAhi ‘brahma-saMhitA’ra sama govinda-mahimA jnanera parama kAraNa alpAkZare kahe siddhAnta apAra sakala-vaiSNava-SAstra-madhye ati sAra Sri Caitanya-caritAmRta (Madhya-lila 9.239–40) As far as the final spiritual conclusion is concerned, there is no scripture equal to Brahma-saMhitA. Indeed, that scripture is the supreme revelation of the glories of Sri Govinda, for it reveals the topmost knowledge about Him. Since all conclusions are briefly presented in Brahma-saMhitA, it is essential among all VaiSNava literatures. source: Preface by Srila bhaktivedanta Narayana Maharaja

Mathura, India: Oct. 28, 2002 [in describing the many important pastimes that took place in this holy month of Kartika, which in turn establish the glory of Kartika, Paramaradhya Srila Narayana Maharaja discussed several verses from Srimad-Bhagavatam:] dhanyah sma mudha-gatayo 'pi harinya eta ya nanda-nandanam upatta-vicitra-vesam akarnya venu-ranitam saha-krsna-sarah pujam dadhur viracitam pranayavalokaih (S.B. 10.21.11) In this month, feeling separation from Krsna, the gopis lamented, "We are not fortunate like the deer in this forest. People say they are foolish, but they are not so. We are foolish, because we don't know how to love Krsna like these deer. When prema is very high, it breaks all boundaries. These deer, although by nature very shy, have broken all boundaries by their intense love for Krsna. They gave up their shyness, they approached Him, and they are exchanging their hearts feelings with Him through their loving glances. We cannot do this, and therefore we are unfortunate. We will be lucky if we can die and take birth as deer in our next life. In that way we can see Krsna and approach Him when He is cow-grazing."

When BrahmA’s austerity was mature, BhagavAn’s intrinsic nature of eternity, knowledge and bliss manifested in his heart by the mercy of the Supreme Lord. This has also been mentioned in the auspicious invocation or opening verse of the sAtvata-saMhitA Srimad-Bhagavatam: “tene brahma hRdi ya Adi-kavaye – by the mercy of BhagavAn, transcendental knowledge of the Supreme Lord, who is the proprietor of unlimited potencies and the embodiment of eternal cognizance and bliss, was manifested in Sri BrahmA’s heart.” Consequently, his prayers in glorification of Svayam BhagavAn Sri KRSNa, which he composed after he had personally realized the Absolute Truth and which contain perfectly conclusive statements revealing the essence of all the Vedas, are called BrahmasaMhitA. There are one hundred chapters in this epic scripture. The essence of the entire text has been kept in this, the Fifth Chapter, just as if the ocean had been stored in a jar. The totality of established truths contained in all the Vedas, PurANas and SaMhitAs, and in the MahAbhArata, Srimad-Bhägavatam and other authentic VaiSNava literature, is included within this great monarch of scriptures. When the most munificent Sri Sacinandana Gaurahari was traveling in South India for the benefit of the world, He arrived in Trivendram, the capital of Kerala Pradesh, intending to take darSana of Sri Ananta PadmanAbha. On the way, He came across the temple of Adi-KeSavaji on the banks of the sacred Payasvini River. There He became overjoyed to hear the highly qualified devotees of that place reciting the Fifth Chapter of Brahma-saMhitA and, after having a copy made, He took it with Him. That Fifth Chapter is now celebrated by the name BrahmasaMhitA. source: Preface by Srila bhaktivedanta Narayana Maharaja KaMsa and his followers would certainly say the story is not true.

BrahmAji is the great-grandfather of the world, the original poet, and the presiding deity of the creation. When he appeared from GarbhodakaSAyI ViSNu’s lotus navel, he saw nothing but darkness in all directions, and he became confused about his duty. By the mercy of BhagavAn, he heard the sound “tapa,” and began to perform severe austerities. According to Brahma-saMhitA, by the mercy of Sri Krishna, BrahmAjI received the eighteen-syllable mantra (the GopAla mantra) through the medium of the transcendental Sarasvati, and he began to perform tapasya in the form of mantra-japa. As a result of his dedication to the mantra, he later received kAma-gAyatri through the medium of Sri Krishna’s flute-song. By the influence of that kAma-gAyatri, BrahmAjI attained the status of being twice-born, and he began to glorify Sri Krishna with prayers that fully embodied the essential conclusions of the Vedas. source: Preface by Srila bhaktivedanta Narayana Maharaja

(5) Bhava-pratikula Mental assignment of different parts of the body to various deities ( nyasa), particular positions of intertwining the fingers ( mudra), meditation on KRSNa’s pastimes in Dvaraka and other such aNgas should be abandoned in raganuga-bhakti because they are opposed to the attainment of one’s desired bhava ( bhava-pratikula). Thus according to one’s eligibility , one is obligated to perform the limbs of bhakti prescribed in the scriptures and to reject those which are forbidden.

Sri Brahma-saMhitA was revealed by Sri BrahmA, the original guru of the Brahma sampradAya, and the great-grandfather of the universe. It was collected and propagated by Sri Caitanya MahAprabhu, who is adorned with the sentiment and complexion of Sri RAdhA. This scripture, which is full of brilliantly effulgent transcendental jewels in the form of many philosophical conclusions of bhakti, is an incomparable devotional scripture. Not only does it stand out among Ari Gaudiya VaiSNava literature, but also within the entire body of sacred Indian texts received through oral tradition, such as the Vedas, the PurANas, the VedAnta-sütra, Bhagavad-gita and Srimad-Bhagavatam. It is a matter of unlimited jubilation that today we are presenting the aforementioned Brahma-saMhitA before our readers in Hindi, the national language of India, by the causeless mercy and inspiration of our paramArAdhya guru-padma, oM viSNupAdaaSTottara-Sata Sri Srimad Bhakti Prajnana KeSava GosvAmi MahArAja. It was my most worshipable Sri Gurudeva’s heartfelt desire that the Vedic devotional scriptures, especially the exceptionally beneficial Gaudiya VaiSNava devotional literatures, should be published profusely in Hindi and in all the other prominent languages of the world, and that they should simultaneously be distributed widely. By his mercy and inspiration, more than forty bhakti literatures have already been published in just a few short years. These include Bhagavad-gItA with Srila ViSvanAtha Cakravarti ThAkura’s commentary; Srila Bhaktivinoda ThAkura’s Jaiva-dharma, Sri Caitanya SikzAmRta, Bhajana-rahasya and Sri Sanmodana-bhASya commentary on sRIman MahAprabhu’s SikZASTaka; Srila RUpa Gosvämi’s UpadeSAmRta; Srila Raghunatha dasa Gosvami’s Sri Mana-SikzA; and several texts by Srila ViSvanAtha Cakravarti ThAkura, such as Bhakti-rasAmRta-sindhubindu, Ujjvala-niamaNi-kiraNa and BhAgavatAmRta-kaNA. Most of these editions have also been translated into Hindi and other prominent languages of the world. Continuing in the same line, the publication of this Hindi edition of Brahma-saMhitA today is a source of immense joy. source: Preface by Srila bhaktivedanta Narayana Maharaja

You maybe know much about Jesus, what about Krishna? "Our recitation of Brahma-saMhitA will be considered successful when we become the followers of Caturmukha BrahmA and attain the mercy of BhagavAn, and when we can become the receptacles of love of God through singing these divine hymns in praise of Sri KRSNa. At that time we will be able to understand that Sri RAdhA-Govinda (Krishna), the embodiments of sweet human-like pastimes, exist in the form of Sri Gaurasundara. Sri Gaurasundara resides in the most elevated realm of service to the genuine supreme predominating enjoyer, who possesses all opulence. In the lower half of Goloka (spiritual world), two-and-a-half rasas (devotional mellows) are present in relation to Sri Narayana. MaheSa-dhAma (spiritual abode of Shiva) lies below this, and below that again lies Devi-dhAma, the mundane realm that consists of fourteen planetary systems. The residents of Devi-dhAma, who are wandering throughout the universe, attain withdrawal of their material desires in MaheSa-dhAma. The conception of desirelessness that can be attained in MaheSa-dhAma eternally shines forth through the myriad variety of services available in the transcendental abode. That resplendent myriad of services is embodied in this Brahma-saMhitA which describes the fifth and ultimate goal of human existence, namely the ultimate limit of the nectar of divine love for Sri Sri RAdhA-Govinda (Krishna). Sri Gaurasundara exhibited the extent of His magnanimity in His pastime of bestowing Sri kRSNa-prema (divine love of God), by collecting that nectar and personally distributing it to the souls of this world." Preface to Brahma Samhita by Srila Bhaktisiddhanta Sarasvati from the Brahma Samhita edition with the full commentary of S. Jiva Gosvami, S. Bhaktivinoda Thakura, S. Bhaktisiddhanta Sarasvati, Srila Bhakti Prajnana KeSava Gosvami translated and commented by Srila Bhaktivedanta Narayana Maharaja.

(4) Bhava-aviruddha Wearing the remnants of flower garlands and other paraphernalia offered to the deity, stamping one’s body with the syllables of Sri harinama, offering obeisances and other such limbs of bhakti are called bhava-aviruddha-sadhana. That which is not opposed to the attainment of one’s bhava is bhava-aviruddha. It is one’s duty to carry out these limbs of bhakti.

Human beings whose hearts are polluted can be delivered from the tendency to enjoy inert matter by the power of the process of devotional service in practice (sAdhana-bhakti). It is impossible for those who are ensnared in mundane sense enjoyment to take shelter of pure devotion. Such persons are only fit to undergo distress while being confined to the field of fruitive activities in the material world. The living entity’s lusty desires for material enjoyment can only be dispelled by singing the glories of KAmadeva, the transcendental Cupid. However, if one equates this excellent KAmadeva with the inferior mundane lust, one will suffer an adverse effect instead of deriving benefit. Our recitation of Brahma-saMhitA will be considered successful when we become the followers of Caturmukha BrahmA and attain the mercy of BhagavAn (the Lord), and when we can become the receptacles of love of God through singing these divine hymns in praise of Sri Krishna. Preface to Brahma Samhita by Srila Bhaktisiddhanta Sarasvati from the Brahma Samhita edition with the full commentary of S. Jiva Gosvami, S. Bhaktivinoda Thakura, S. Bhaktisiddhanta Sarasvati, Srila Bhakti Prajnana KeSava Gosvami translated and commented by Srila Bhaktivedanta Narayana Maharaja.

The doctrine of the worship of five deities (Sürya, Ganesha, Siva, Durga and Vishnu are worshiped together in the system known as paNcopAsanA) was created as a result of a distorted vision of the substance of Godhead. This incorrect vision arose from the predominant pursuit of four conceptions, namely ordinary (material directed) religiosity, economic development, sense gratification and liberation. The five concluding verses of Brahma-saMhitä convey this point clearly and meticulously, and also elucidate the genuine philosophy concerning the substance of Godhead. By the grace of Sudarshana (the original auspicious vision of BhagavAn), one may acquire eternal wisdom through careful study of these verses. The attainment of such wisdom renders one entirely devoid of antagonism towards the conception of Sri DhAma (the spiritual abode, full of all transcendental opulence). This antagonism is manifest as the tendency to propagate the defective philosophy that the Absolute Truth is formless and impersonal. By good fortune one may be acquainted with the unique qualities of the self-effulgent transcendental abode that lies beyond Devi-dhAma and Mahesha-dhAma. That abode is nirasta-kuhaka, devoid of the darkness of nescience. The affairs of transcendence lie beyond material nature, and there is no room for the relative deception of the mundane world in that realm of eternal joy. It is for this reason that the treatise describing this transcendental phenomenon is called ApauruSeya-saMhitA. Preface to Brahma Samhita by Srila Bhaktisiddhanta Sarasvati from the Brahma Samhita edition with the full commentary of S. Jiva Gosvami, S. Bhaktivinoda Thakura, S. Bhaktisiddhanta Sarasvati, Srila Bhakti Prajnana KeSava Gosvami translated and commented by Srila Bhaktivedanta Narayana Maharaja.

Srila Maharaja then explained that Satyavata Rsi has glorified Damodara month by the verses in his song Sri Damodarastakam, beginning namamisvaram sat-cit-ananda-rupam lasat-kundalam gokule vrajamanam. Rudantam muhur netram-jugman mirjantam. Rudantam means that Krsna is crying and looking towards His mother who has held up a stick. Krsna is pleading, "Don’t beat me! Don't beat me!" because Mother Yasoda held the stick as though she was going to throw it at him. He was afraid, and she caught him. Mother Yasoda is so fortunate that she could catch Krsna and then bind Him with her love. nemam virinco na bhavo na srir apy anga-samsraya prasadam lebhire gopi yat tat prapa vimuktidat (Srimad-Bhagavatam 10.9.20) ["Neither Lord Brahma, nor Lord Siva, nor even the goddess of fortune, who is always the better half of the Supreme Lord, can obtain from the Supreme Personality of Godhead, the deliverer from this material world, such mercy as received by mother Yasoda."] Even Brahmaji, the direct son of Bhagavan, is not so fortunate as to have a love like that of Mother Yasoda. Even Sankara, who is called Hari-hara-ekatma and who thus feels oneness with Bhagavan, cannot have a love like this. Even Laksmi-devi, Bhagavan's full aisvarya-sakti, never has the chance to bind her consort. This is impossible for all of them. But Mother Yasoda has attained this, and she is therefore glorified by Srila Sukadeva Gosvami: nayam sukhapo bhagavan dehinam gopika-sutah jnaninam catma-bhatanam yatha bhaktimatam iha (Srimad-Bhagavatam 10.9.21) Unless one has love that of like Mother Yasoda, Krsna cannot be bound. He cannot be bound by those who have a bodily conception (dehinam). This mercy is very far away from them. Those who may be liberated (jnaninam), and those who may even be associates but with aisvarya-jnana, knowledge of Krsna's opulence, also cannot bind Krsna. And even for those who have yogic siddhis (atma-bhutanam), this mercy is inconceivable and inaccessible. This type of mercy was attained by Yasoda Maiya, because Krsna can only be bound by prema – not by any other quality.

This month is also called Urja vrata. Urja means sakti, and it specifically refers to Krsna's internal potency, antaranga sakti – Srimati Radhika. Urja vrata actually means Radha vrata, a vow taken for the happiness of Srimati Radhika. If one hears Her glorification in this month, the fruit will come in the form of gopi-prema. This month is also called Kartika. The adhistatri-devata, predominating deity, of Kartika month is Kirtika-kumari, the young daughter of Kirtika, Srimati Radhika. Those who honor this month, of which Radhika is the predominating deity, by going to the pastime places of Krsna, will certainly, without any doubt at all, have all their desires completely fulfilled. They will attain jugal-seva, service of Radha and Krsna in the anugatya (guidance) of the Vraja gopis.

The trend of thought presented in Brahma-saMhitA is worthy of our profound investigation. We should therefore distance ourselves from the mundane point of view, in which scriptural descriptions of instrumental and ingredient causes may be considered to be indecent. This scripture was not contrived for the sake of delighting the minds of crude persons through vulgar devices. Rather, it has manifested for the purpose of infusing spiritual strength into the hearts of those who are debilitated by the onslaught of their own perverse inclinations. Preface to Brahma Samhita by Srila Bhaktisiddhanta Sarasvati from the Brahma Samhita edition with the full commentary of S. Jiva Gosvami, S. Bhaktivinoda Thakura, S. Bhaktisiddhanta Sarasvati, Srila Bhakti Prajnana KeSava Gosvami translated and commented by Srila Bhaktivedanta Narayana Maharaja.

The transcendental abode (dhAma) referred to here is categorically distinct from any material location. The word dhAma means “shelter” and also “light.” One cannot see without light, and this verse confirms that the basis of illumination is a Person who is the object of worship, and is seen by the very same light. The foundation of illumination, the Supreme Transcendental Enjoyer Sri Krishna, exists splendidly and eternally along with His paraphernalia in the supramundane dhAma that lies beyond all comprehension of the conditioned souls who are entangled in transitory relationships within the material nature. In the impersonal conception, the seer and the seen are ultimately considered to be one. This conception has arisen on the basis of the experience of limitation and incompleteness in the mundane realm, but this experience is irrelevant. The deluding material potency cannot disable her own controller, Vishnu (The form of God who controls and maintain the material world, the expansion of Lord Narayana, who is the Supreme Lord of Vaikuntha, no other than Lord Krishna in His opulent mood) and equipped with immeasurable power. The impersonal conception, which is thoroughly mundane, has been ousted entirely by the considerations described in the Fifth Chapter of this treatise. Preface to Brahma Samhita by Srila Bhaktisiddhanta Sarasvati from the Brahma Samhita edition with the full commentary of S. Jiva Gosvami, S. Bhaktivinoda Thakura, S. Bhaktisiddhanta Sarasvati, Srila Bhakti Prajnana KeSava Gosvami translated and commented by Srila Bhaktivedanta Narayana Maharaja.

It is stated in the first verse of the Srimad-BhAgavatam: janmAdyasya yato ’nvayäd itarataS cArtheZv abhijnaH svarAT tene brahma hRdA ya Adi-kavaye muhyanti yat sUrayaH tejo-vAri-mRdAM yathA vinimayo yatra tri-sargo ’mRSA dhAmnA svena sadA nirasta-kuhakaM satyaM paraM dhimahi Srimad-BhAgavatam (1.1.1) I meditate upon Sri Krishna, who is the Absolute Truth and the original cause of the creation, maintenance and annihilation of the mundane universes. He is directly and indirectly conscious of all manifestations, and He is independent, because there is no other cause beyond Him. It is He who first imparted the Vedic knowledge unto the heart of Brahmaji, the original (first)living being. By Him even great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Sri Krishna, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth. Preface to Brahma Samhita by Srila Bhaktisiddhanta Sarasvati from the Brahma Samhita edition with the full commentary of S. Jiva Gosvami, S. Bhaktivinoda Thakura, S. Bhaktisiddhanta Sarasvati, Srila Bhakti Prajnana KeSava Gosvami translated and commented by Srila Bhaktivedanta Narayana Maharaja.

Sri Caturmukha (four headed) BrahmA discarded mundane considerations from within the Vedas, which are called apaurusheya (of divine origin), and then described in a saMhita (compilation) of one hundred chapters whatever essence of pure bhakti he had been holding in his heart in connection with the Supreme Enjoyer, Sri Krishna . Among those chapters, this Fifth Chapter is most worshipable for Gaudiya VaiSNavas because it is extremely practical and advantageous for the living entity. Especially from the point of view of the Sri Brahma sampradAya, the factual substance of reality has been revealed in the four original verses of Srimad-BhAgavatam by the mercy of BhagavAn. Preface to Brahma Samhita by Srila Bhaktisiddhanta Sarasvati from the Brahma Samhita edition with the full commentary of S. Jiva Gosvami, S. Bhaktivinoda Thakura, S. Bhaktisiddhanta Sarasvati, Srila Bhakti Prajnana KeSava Gosvami translated and commented by Srila Bhaktivedanta Narayana Maharaja.

The guest should understand things like mundane researchers their faulty way of evidence party like inclination... and the evidence from the saints, self realized persons as Sriman Mahaprbhu who colected a series of prayers spoken at the dawn of creation by Lord Brahma in establishing Sri Krishna as the Supreme Personality of Godhead. In this way he might understand the message of Bhagavad-gita to some extent, in some future lifes perhaps. For the moment he is very dependent on the materialistic evidence, because of lack of sukriti and samskaras. So some evidence from Brahma would be something.

It is common knowledge that Sri Brahma-saMhita was not propagated in India prior to its being collected by Sri Gaurasundara. Rather, the literary composition that had been widely popularized throughout the nation was Srimad-Bhagavatam, the satvata saMhita (compilation for those in pure goodness) that was previously spoken in NaimisharaNya. The word brahma means both “Veda” and also “the factual substance or reality established by the Vedas,” which is none other than the Supreme Personality and Enjoyer, Sri Krishna, or Sri Govinda. The understanding of the word apaurusheya (“not of human origin,” or “divine”) is considered marginal if the word is used to confound the mundane conception by eliminating the irrelevant (“neti neti”), but does not refer to the Supreme Personality and Enjoyer, Sri Krishna. Source: Preface to Brahma Samhita by Srila Bhaktisiddhanta Sarasvati from the Brahma Samhita edition with the full commentary of S. Jiva Gosvami, S. Bhaktivinoda Thakura, S. Bhaktisiddhanta Sarasvati, Srila Bhakti Prajnana Gosvami translated and commented by Srila Bhaktivedanta Narayana Maharaja.

I have no right to say anything more about this text. Nevertheless, I simply wish to suggest that if this literature is accepted in the category of extremely ancient scriptures, it is exceptional evidence to support the doctrine of krishna-bhakti. Alternatively, one may argue that Sri Caitanya MahAprabhu must have written it Himself, since no mention of this scripture can be found anywhere in this region of Northern India. If such an opinion were to be established conclusively, what could possibly be a greater source of joy? The reason is that, in the Vaishnava world, every last doubt about philosophical conclusions would at once be dispelled upon the discovery of a thesis of established philosophical truths written personally by Sriman MahAprabhu. Whatever one’s opinion may be, this Brahma-SaMhita is worshipable for Vaishnavas, and is also worthy of their thorough study. Source: Preface to Brahma Samhita by Srila Bhaktivinoda Thakura from the Brahma Samhita edition with the full commentary of S. Jiva Gosvami, S. Bhaktivinoda Thakura, S. Bhaktisiddhanta Sarasvati, Srila Bhakti Prajnana KeSava Gosvami translated and commented by Srila Bhaktivedanta Narayana Maharaja.

It is stated in Sri Caitanya-caritAmRta (Madhya-lila 9.234, 237–41): After accepting the renounced order, Sri Sacinandana Gaurahari resided briefly in Sri Puri-dhAma, and then began His tour of South India on the pretext of visiting the holy places of pilgrimage. After visiting KanyAkumAri, He arrived in the holy place called Vetapani, located in Mallara Desha, where He had darshana of Sri RaghunAtha and then took rest for the night. A band of gypsies from the nomadic BhaTTathAri community, who had made their camp there, captured KAlA-krishna-dasa, Sriman Mahaprabhu’s servant and associate, by alluring him with women. However, Mahaprabhu rescued him by the power of His divine opulence, and then immediately proceeded to the sacred banks of the Payasvini River. After taking evening bath in the river, SrIman MahAprabhu went for darshana of Sré Adi-Keshava. While beholding the deity, He became absorbed in ecstatic love and began to dance, sing and recite prayers and verses. When the scholarly devotees and thousands of pilgrims there saw Him, they were all struck with wonder. After taking darshana of the deity, Sriman MahAprabhu noticed that some devotees, who were immensely learned and realized in philosophical principles, were lecturing on this book, the Fifth Chapter of Sri Brahma-saMhitA. He was overjoyed to hear this devotional treatise, and after reading only a few verses Himself, He was unable to maintain His composure. The eight symptoms of transcendental ecstasy, such as tears, Horripilation and trembling, became manifest. Indeed, Brahma-saMhitä is unprecedented and unique among the literature of the bhakti tradition. It is filled with descriptions of the paramount glories of Svayam BhagavAn Sri Govindadeva, (Krishna) and with knowledge of the essential reality of the Supreme Personality and the essential reality of bhakti (lovind devotional service) . It is as if a vast ocean has been bottled in one succinct treatise. Here one will find the collected essence of all Vaishnava scripture, including the Vedas, the Puranas, Bhagavad-gita and Srimad-Bhagavatam. Sriman MahAprabhu had this great literature copied very carefully, and then He brought it back with Him to Sridhama JagannAtha Puri Source: Preface to Brahma Samhita by Srila Bhaktivinoda Thakura from the Brahma Samhita edition with the full commentary of S. Jiva Gosvami, S. Bhaktivinoda Thakura, S. Bhaktisiddhanta Sarasvati, Srila Bhakti Prajnana KeSava Gosvami translated and commented by Srila Bhaktivedanta Narayana Maharaja.

(3) Bhava-anukula The observance of EkAdaSi, JanmASTami and kArttika-vrata, The renunciation of sense pleasure and other austerities performed for the pleasure of KRSNa, and offering respect to tulasi, the banyan tree and others – all these limbs of bhakti performed with great eagerness to obtain one’s cherished bhava (among the four attitudes of dasya and so on) are favourable to bhava. In other words they are helpful for the attainment of bhava and are therefore known as bhava-anukula-sadhana. Source: Bhakti RasAmRta Sindhu Bindu by Srila ViSvanatha Cakravarti Thakura, translated and commented by SBV Narayana Maharaja

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja A PHONED GLORIFICATION OF KARTIKA MONTH Mathura, India: Oct. 28, 2002 (Part 1) [At 6am, upon the first glimpses of sunrise, five hundred devotees from India and around the world were sitting in the beautiful Sri Rupa Sanatana Gaudiya Matha in Vrndavana, India. Surrounded by Rajasthani pillars, colorful bas-relief and other paintings of Krsna's pastimes on the walls, walls painted in shades of yellow, saffron, and beige, sastric verses appropriate for entering vraja-bhakti painted in large letters above the archways, and lush creepers hanging from the balconies, the devotees had just finished singing their morning bhajanas. They were now waiting to be connected by a loudspeaker phone system to the voice of Paramaradya Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja. He was in Delhi, some four hours away by material calculation, resting in the home of his disciples as he recuperated from a recent heart operation. As baby Krsna liberated His devotees Nalakuvera and Manigriva, although His own belly was bound by ropes, so Srila Maharaja now performed a heart operation on his followers, although in his naravata-lila he was recuperating from his own. Srila Maharaja began his phoned discourse in English, but then he said he would continue in Hindi. The doctors had allowed him only ten minutes to speak, and in Hindi, his mother tongue, he would be able to reveal much more than in English. After his lecture was completed, Sripad Madhava Maharaja, who was present with him, translated his Hindi into Bengali, and after the receiver clicked, Sripad Aranya Maharaja translated it into English. The following is a transcription of part 1 of that English translation:] Very rapidly and very energetically, practically without pausing for any breath at all, and having so much taste and relish in the glorification of Kartika vrata*[see Endnote], Srila Maharaja explained many things, and I will try to repeat them one by one. First he wanted to impress upon us how fortunate we are. He said, "I am not fortunate because I am in Delhi, so close to Vrndavana yet so far away. But you are lucky because you are in Vrndavana dhama during this time of Kartika and you are observing Kartika vrata there. What is the significance of this Kartika month and Damodara vrata? Srila Maharaja said that this month is called the month of Damodara; Damodara is He whose belly was bound by the rope of Mother Yasoda. He was not actually bound by a rope, however; He was bound by prema, by pure vatsalya-bhava (parental love). Krsna is anadi; He has no beginning. And He is ananta; He has no end. Still, although He is Parambrahma, that unlimited, beginningless and endless Supreme Lord can be bound and trapped by prema. Therefore this month is called Damodara vrata, and those who observe it will attain the prema by which they can bind Parambrahma, the Supreme Lord. Those who can observe this vrata are very fortunate.