Deity worship- 4th March 2023 | Live Now | Srila Gopal Krishna Goswami

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Vande Guru Sri Charanaravindam. Sacha Dalit Prinasa Master Sastry. Okaasthataam avyate vasadmi. Kinto pravuryam niahivatasya. Vande Guru Sri Charanaravindam. Prabhu Nityananda, Sri Advaita Nanda Shiva Sandī, Gaurāmatā Vrīndā, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa, Hare, Hare. Hari Ram, Hari Ram, Rama, Rama, Hari Hari. Namaste, Narsimhaaya, Relaaad, Relaaad, Dadaayinee, Hiranyakaasipurbhachaa. Shri Radha Govinda Prema Sadhainavasi. Jāni ka nīcha paapani. Brahmātyā nīcha nīcha. Dāni tāni pranasyanti. Pradāśinā pādhe pādhe.

Eh, ho, ma boleh miga.

Chapter 1. Chapter 1.

Mārtanīla Chapter 1.

Chapter 1: The Later Pastime of Lord Śrī Caitanya Mahāprabhu. In this chapter there is a summary description of all the pastimes.

Text 1.

When even a person with no knowledge can immediately acquire all knowledge simply by the benedictions of Śrī Caitanya Mahāprabhu. Therefore I am praying to the Lord for His causeless mercy upon me. Second, I offer my respectful obeisances unto Śrī Kṛṣṇa Caitanya and Lord Nityānanda, who are like the sun and moon. They have arisen simultaneously on the horizon of God to—

simultaneously on the horizon of God to dissipate the darkness of ignorance and thus wonderfully bestow benediction upon all. Glory to all merciful Radha and Madan Mohan. I am lame and ill-advised. At the hour, my directors and their lotus feet are everything to me. In a temple of jewel in Vrindavan, underneath a desire tree, Sri Sri Radha Govind, served by their most confidential associates, sit upon an effulgent throne. I offer my humble obeisances unto them. May Gopinath Ji Who attract all the gopis with the song of his flute and who has begun the most melodious rasa dance on the bank of the Yamuna in Vansi Vat. Be merciful upon us. All glories unto Sri Gaurahari, who is an ocean of mercy. All glories unto you, the son of Sachi Devi. For You are the only friend of all fallen souls. All glories unto Lord Nityānanda and Advaita Prabhupāda. And all glories unto all the devotees of Lord Caitanya, headed by Śrī Vāsthākura. I have previously described in synopsis the Ādilīlā , which have already been fully described by Vrindavan-dāśṭhākura. I have therefore given only a synopsis of those incidents, and whatever is specified where to be related have already been given in that synopsis. To describe the unlimited pastimes of Śrī Caitanya Mahāprabhu is not possible, but I now wish to relate the chief incidents and give a synopsis of those pastimes occurring at the Indra. I shall describe only in synopsis that portion which Vrindavan Das Thakur has described very elaborately in his book Caitanya Mangala. Whatever incidents are outstanding, however, I shall relate elaborate. Actually, the authorized compiler of the pastime of Sri Caitanya Mahāprabhu is Śrīla Daśa Vrindavan, the incarnation of Bhyāsudeva. Only upon His order am I trying to chew the remnants of food that He has left. Placing His lotus feet upon my head in great devotion, I shall now describe in summary the Lord's final pastimes. For 24 years, Lord Śrī Caitanya Mahāprabhu remained at home, and whatever pastimes He performed during that time are called the Ādi-līlā. At the end of His 24th year, In the month of Magh, during the 4th night of the waxing moon, the Lord accepted the renounced order of lila, sannyāsa. After accepting sannyāsa, Lord Caitanya remained within this material world for another 24 years. Within this period, whatever pastime He enacted are called the sese-lila, or pastime occurring end. The final pastime of the Lord occurring in His last 24 years are called madhya, middle, and anta, final. All the devotees of the Lord refer to His pastime according to these divisions. For 6 years of the last 24, Śrī Caitanya Mahāprabhu traveled all over India from Jagannādhpuri to Bengal, and from Kābhadāga Kamarīṇa to Vṛndāvana. All the pastimes performed by the Lord in those places are known as the madhyalīla, and whatever pastimes were performed after that are called the antalīla. The pastimes of the Lord are therefore divided into three periods: the Ādhlīla, madhyalīla, and antalīla. Now I shall very elaborately describe the madhyalīla. For 18 continuous years, Lord Śrī Caitanya Mahāprabhu remained at Jagannādh-puri and through His personal Bihabhir instructed all living entities in the mode of devotional service. Of these 18 years at Jagannathpuri, Śrī Caitanya Mahāprabhu spent 6 years with His many duties. By chanting and dancing, He introduced the loving service of the Lord. Lord Śrī Caitanya Mahāprabhu sent Nityānanda Prabhu from Jagannathpuri to Bengal, which was known as goddess, and Lord Nityānanda Prabhu overflooded this country with the transcendental loving service of the Lord. Śrī Nityānanda Prabhu is by nature very much inspired in rendering transcendental loving service to Lord Kṛṣṇa. Now, being ordered by Śrī Caitanya Mahāprabhu, he distributed this loving service anywhere and everywhere. I offer innumerable obeisances unto the lotus feet of Śrī Nityānanda Prabhu. Who is so kind that he spread the service of Śrī Caitanya Mahāprabhu all over the world. Caitanya Mahāprabhu used to address Nityānanda Prabhu as His elder brother. Various Nityānanda Prabhupādas addressed Śrī Caitanya Mahāprabhu as His Lord. Although Nityānanda Prabhu is none other than Balarama Himself, he nonetheless always thinks of himself as the eternal servant of Lord Śrī Caitanya Mahāprabhu. Nityānanda Prabhu requested everyone to serve Sri Caitanya Mahāprabhu, chant His glory, and utter His name. Nityānanda Prabhu claimed that person to be his life and soul who rendered devotional service unto Sri Caitanya Mahāprabhu. In this way, Śrīla Nityānanda Prabhu introduced the cult of Sri Caitanya Mahāprabhu to everyone without discrimination. Even though the people were fallen soul and blasphemers, They were delivered by this process. Lord Śrī Caitanya Mahāprabhu then sent the two brothers, Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī, to Braja. By His order, they went to Śrī Vrindavan-dhāma. After going to Vrindavan, the brothers preached devotional service and discovered many places of pilgrimage. They specifically initiated the service of Madan Mohana and Govinda Ji. Both Rūpa Gosvāmī and Sanātana Gosvāmī brought various scriptures to Vrindavan and collected the essence of peace by compiling many scriptures on devotional service. In this way, they delivered all rascals and fallen souls. Srila Srinivasa Acharya has sung, Nānā sastrabhiśārṇa-kena-kunaya, sad-dharma-saṣṭhapaka-loka-nātha-hṛtkārī-nau, vibhunaya-māññaśaṇakara-rādhā-kṛṣṇa-pādaṇa. The six Gosvāmīs under the direction of Śrī Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī studied various Vedic literature and picked up the essence of them. The devotional service of the Lord— this means that all the Gosvāmīs wrote many scriptures on devotional service with the support of Vedic literature. Devotional service is not a sentimental activity. The essence of Vedic knowledge is devotional service, as confirmed in Bhagavad-gītā: veda-śrī-sarvair-āham eva viddevo. All the Vedic literature aims at understanding Kṛṣṇa, and how to understand Kṛṣṇa through devotional service has been explained by Śrīla Rūpa and Sanātan Gosvāmī with evidence from all Vedic literature. They have put it so nicely that even a rascal or first-class fool can be delivered by devotional service under the guidance of the Gosvāmīs. The Gosvāmīs carried out the preaching work of devotional service on the basis of the analytical study of all confidential Vedic literatures. This was in compliance with the order of Śrī Caitanya Mahāprabhu. Thus one can understand the most confidential devotional service of Vrinda Mahāprabhu. This proof, the bona fide devotional service is based on the conclusions of Vedic literature. It is not based on the type of sentiment exhibited by the prakrit sahajiyā. The prakrit sahajiyā do not consult the Vedic literature and they are debauchees, women, women hunter and smokers of ganja. Sometimes they give a theatrical performance and cry for a Lord with tears in their eyes. Of course, all scriptures' conclusions are washed down by these tears. The prakrit sahajiya do not realize that they are violating the orders of Śrī Caitanya Mahāprabhu, who specifically said that to understand Vṛndāvana and pastime of Vṛndāvana, one must have sufficient knowledge of the śāstras. As stated— This means that devotional service is acquired from Vedic knowledge.— Devotees who are actually serious attain bhakti, scientific devotional service, by hearing Vedic literature. It is not that one should create some, something out of sentimentally become a sahajiya and advocate such concocted devotional service. However, Śrīla Bhaktisiddhānta ṣrīdhānta ṣrīdhākura considers such sahajiya to be more favorable than the impersonalists who are hopelessly atheistic. The impersonalists have no idea of the Supreme Personality of Godhead. The position of the sahajiya is far better than that of the māyāvādī sannyāsis, although the sahajiya do not think much Vedic knowledge. They nonetheless have accepted the Lord Krishna as the Supreme Lord. Unfortunately, they misled others from authentic devotional service. Some of the books compiled by Śrīla Sanātan Gosvāmī were Hare-Bhakti-vilāsa, Bhāgavata-mṛta, Daṣāma-tippāni, and Daṣāma-caritā. In the first wave of the book known as Bhaktiratnakara, it is said that Sanātan Gosvāmī understood Srimad-Bhagavatam by itro study and explain it in his commentary known as Vyasnava Tosani. All the knowledge that Sri Sanatana Goswami and Rupa Goswami directly acquired from Sri Caitanya Mahaprabhu was broadcast all over the world by their expert service. Sanatana Goswami gave his Vyasnava Tosani commentary to Srila Jiva Goswami for editing, and Srila Jiva Goswami edited this under the name of Laghu Tosani. Whatever he immediately put down in writing was finished in the year 1476 Saka.

Saka.

Srila Jiva Goswami completed Laghu Tosani in the year Saka 1504. The subject, Matarahari Bhaktivilas, by Sri Sanatana Goswami was collected by Srila Gopal Bhatta Goswami and is known as Bhāsanava Smṛti. This Bhāsanava Smṛti grant was finished in 20 chapters known as vilāsa. In the first vilāsa, there is a description of how a relationship is established between the spiritual master and the disciple, and mantras are explained. In the second vilāsa,. The process of initiation is described. In the third velaṣ, the methods of bāṣṇava's 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 velaṣ are descriptions of saṇskāra, the reforming method, tilaka, the application of 12 tilaka on 12 places of the body, mudra mark on the body, mala chanting with beads, and guru puja, worship of the spiritual master. In the 5th vilas, one is interested— instructed on how to make a place to sit the meditation, and there are description of breathing exercise, meditation, and worship of the saligram sila, representation of Lord Vishnu. In the 6th vilas, the required practice for inviting the Transcendental Form of the Lord and bathing Him are given. In the 7th vilāsa, one is instructed on how to collect flowers used for the worship of Lord Viṣṇu. In the 8th vilāsa, there is a description of the deities and instruction on how to set up incense, light lamps, make offerings, dance, play music, beat drums, Goland and Diti. Goland, the deities offer prayers and obeisances and contract offenses. In the 9th vilas, there are descriptions about collecting tulsi leaves, offering oblations to forefathers according to Vaisnava rituals, and offering food. In the 10th vilas, there are descriptions of the duties of the Lord. Bhāsanās are saintly persons. In the 11th vilāsa, there are elaborate descriptions of deities worship and the glories of the holy name of the Lord. One is instructed on how to chant the holy name of the deities, 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 12th vela, ekadasi is described. In the 13th vela, fasting is discussed as well as observance of the Mahā-dvādasī ceremony. In the 14th vela, different duties for different months are outlined. In the 15th vela, there are instructions on how to observe ekadasi fasting without even drinking water. There are also descriptions of branding the body with the symbol of Vishnu and discussion of Chaturmas observation during the rainy season and discussion of Janmashtami, Parsvak Ekadashi, Sarva Sarmadawadashi, Ram Naumi, and Bisiya Dasami, the 16th vilas, discussed Duties to observe in the month of Kartika or the Damodar month or Urja. Even lamps are offered in the deity's room or above the temple. There are also descriptions of the Govardhan Puja and the Theatra. The 17th glass discusses preparation for deity worship, Maha Mantra chanting, the process of japa. In the 18th glass, the different forms of Sri Vishnu are described. The 19th vilāsa discusses the establishment of the Deities and the rituals observed in bathing the Deity before installation. The 20th vilāsa discusses the construction of the temples, referring to those constructed by the great devotees. The details of the Harivakti vilāsa grant are given by Śrī Kavirāja Gosvāmī in the Madhya-līlā. The description given in those verses by Krishna Das Kaviraj Goswami are actually a description of those portions compiled by Gopal Vartak Goswami. According to Srila Bhaktisiddhānt Sarasvatī ṭhākura, the regulative principle of devotional service compiled by Gopal Vartak Goswami do not strictly follow our Vaiṣṇava principles. Actually, Gopal Vartak Goswami collected only a summary of the elaborate description of Vaiṣṇava regulatory principle from Hari-bhakti-vilāsa. It is Śrīla Bhaktisiddhānt Sarasvatī Gosvāmī's opinion, however, that to follow the Hari-bhakti-vilāsa strictly is to actually follow the Vaiṣṇava ritual in perfect order. He claimed that the smṛtasamāja, which is strictly follow the caste Brahman, has influenced puruṣaṇ that Gopālabhatta Gosvāmī collected from the original Hari-bhakti-vilāsa. Hari-bhakti-vilas. It is therefore very difficult to find out Bhāsanava's direction from the book of Gopalabhatta Gosvāmī. It is better to consult the commentary made by Sanatana Gosvāmī himself for Hari-bhakti-vilas under the name of Dikdāsini Tikā. Some says that the same commentary was compiled by Gopinātha Pūjā Adhikārī. Was engaged in the service of Śrī Rādhā-Rāmāñji and who happened to be one of the disciples of Gopāl Vartā Gosvāmī. Regarding Brihad-bhāgavata-mṛta, there are two parts dealing 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 and heavenly planets, Brahmaloka and Bhakuntaloka. There are also descriptions of the devotees, including intimate devotees, most intimate devotees, and complete devotees. The second part describes the glory of the spiritual world known as Goloka Mahatmya Nirupana, 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 7 chapters in each part, 14 chapters in all. Dasam Tipadi is a commentary on the 10th canto of Srimad Bhagavatam. Another name for the commentary is Brihad-bhasnot-oshnitika. In the Bhakti Ratnakara, it is said that Dasam Tipadi was finished in 1476 sakabdha. We have already given the name of 4 books compiled by Sanatana Gosvāmī. Similarly, Śrīla Rūpa Gosvāmī has also compiled many books which no one can even count. I shall therefore enumerate the chief book compiled by Śrīla Rūpa Gosvāmī. He has described the pastime of Vṛndāvana in thousands of verses. The book compiled by Srila Sri Rūpa Gosvāmī includes Bhaktirasāmṛta-sindhu, Bidhāgda-mādhāva, Ojwal-nīlāmārī, and Lalitā-mādhāva. Srila Rūpa Gosvāmī also compiled Dāna-kīli-kamudī, Astāvalī-līlā-candra, Padyāvalī-govinda Viryudhāvalī, Mathura Mahātmā, and Nātaka Vārṇanam. Who can count the rest of all books? Headed by Laghu Bhāgavat-mīrta, written by Śrīla Rūpa Gosvāmī, he has described the pastime of Vṛndāvana in all of them. Śrīla Bhaktisiddhānta Sarasvatī has given a description of these books. Bhakti-rasāmṛta-sindhu is a great book of instruction on how to develop devotional service to Lord Krishna and follow the transcendental process. It was finished in the year of 1463 Sakad. This book is divided into 4 parts: Purva Vivhag, Dakshin Vivhag, Paschim Vivhag, and Uttara Vivhag. In the Purva Vivhag, there is a description of the permanent development of devotional service, the general principle of devotional service, the execution of devotional service, ecstasy in devotional service, and ultimately the attainment of love of Godhead are described. In this way, there are four leharīs, waves, in this division of the ocean of the nectar of devotion. In the Dakṣināvivhāga, Southern Division, there is a general description of the mellow relationship called bhaktirasana, which is derived from devotional service. There are also descriptions of the distaste known as bibhau, anubhau, satvik, bebhachari, and asthaibhau. All of these, this high platform of devotional service. Thus there are 5 babes in the Dakshinabhag Division. In the Western Division, there is a description of the chief transcendental humors derived from devotional service. These are known as mukhya-vaktirasā-jirupandha, or attention from the chief humors of feeling in the execution of devotional service. In that part, there is a description of devotional service is neutrality for the development in love and affection. Called servitude, further development in fraternity, further development in paternity or paternal love, and finally conjugal love between Krishna and his devotees. Thus there are 5 waves in the western division. In the northern division, there is a description of the indirect melows of devotional service, namely devotional service in laughter, devotional service, in wonder, the devotional service, in chivalry, pity, anger, dread, and ghastliness. There are also mixing of mellow and transgression of different humors. Thus there are 9 waves in this part. This is but a brief outline of Bhaktirasamprasinno. Bidakta Madhva is a drama of Lord Krishna's pastime in Vrindavan. Srila Rupa Gosvami finished this book in the year 1554 Sakabdha. The first part of this drama is called Benu Nad Bilasa. The second part, Mahatma Lekha. The third part, Radha Shanga. The fourth part, Benu Harana. The 5th part Radha Prasad Dhan, the 6th part Sarad Bihar, and the 7th and last part Gauri Bihar. There is also a book called Ujjwala Neela Madi, a transcendental account of loving affair that includes metaphor, analogy, and higher bhakti sentiments. Devotional service is— conjugal love is described very briefly in Bhaktirasam Sindhu, but it is very elaborately discussed in Ojwal Nilamori. This book describes different types of lovers, dear assistants, and those who are very dear to Krishna. There is also a description of Srimati Radharani and other female lovers, as well as various group leaders, messengers, and the constant associates, as well as others who are very dear to Krishna. Are all described. The book also related how love of Krishna is awakened and described the ecstatic situation, the devotional situation, permanent ecstasy, disturbed ecstasy, steady ecstasy, ecstasy different position of different dressed, feeling of separation, pure attractions, anger in attraction, varieties of loving affairs. Separation from the beloved, meeting with the beloved, and both direct and indirect enjoyment between the lover and the beloved. All these, all this has been very elaborately described.

Similarly, little— is a description of Krishna's pastime in Goloka. This pastime were made into a dharma Dharma, and the work was finished in the year 1459. So, sakadab— sakabhad. The first part deals with festivals. The first, uh, the first part deals with festivals in the evening. The second deals with the killing of the Sankhachuda. The third was Madnet Srimati Radharani. The fourth with Radharani proceeding towards Krishna, the fifth with the achievements of Chandravali, the sixth with the achievement of Lalita, and the seventh with the meetings in Nava-Vrindavan, the eighth with the enjoyment of Nava-Vrindavan, the ninth with looking over pictures, and the tenth with the complete satisfaction of the mind. Thus the entire Rāma is divided into 10 parts. The Laghu Bhāgavatāram Amṛta is divided into 2 parts, The first is called the nectar of Krishna and the second the nectar of devotional service. The importance of the Vedic evidence is stressed in the first part, and this is followed by a description of the original form of the Supreme Personality of Godhead. As Rukṛṣṇa is the description of his pastimes and expansions in Svaṁāṁ, personal powers, and Vīvī-nāstra, Vīmāṇa According to reference observations, the incarnations are called avesh and the tatt-ektami. The first incarnation is divided into three purṣaktāras, namely Mahā-Viṣṇu, Garudā-Viṣṇu, Viṣṇu, and Śrīdaya-Viṣṇu. Then there are three incarnations of the modes of nature, namely Brahmā, Viṣṇu, and Maheshvara. All the phenomena used in the service of the Lord is transcendental beyond the three qualities of this material world. This theory is— there are— there is also a description of 25 Lila avatars, namely Chaturashtha, Nakulmaras, Narad, Vara, Matsya, Yajna, Narayana, Vicky, Kapila, Dattreya, Hayagriva, Hamsa, Prajnapati, Parashurama, Rāshva, Krishna, Devpranayak, Brahmā, Vasudeva, Buddha, and Kalki. There are also 14 incarnations of Manu: Yajna, Vibhu, Satyasana, Hari, Vekunta, Ajita, Vamana, Sarva, Bhuma, Rashoba, Vibhasakena, Dharma, Shetu, Sudama, Yogeshwara, and Brahma Bhumi. There are also 4 incarnations for the 4 yugas, and their colors are described as white, red, blackish, and black. Sometimes yellow, as in the case of Lord Chaitanya Mahaprabhu. There are different types of millenniums or incarnations. For those millenniums, the categories called avesha, pravava, vaivava, and pharak constitute different situations for different incarnations. According to specific pastimes, the names are specially empowered. There are also descriptions of different, of the different between the powerful and the power, and the inconceivable activities of the Supreme Lord. Sri Krishna is the original super personality of Godhead, and no one is greater than him. He is the source of all incarnations. In the Laghu Bhāgavatamrit, there are descriptions of his partial incarnations, descriptions of the Impersonal Brahma, in person, actually the body and punches of Sri Krishna. The super actions of Sri Krishna pastimes are as an ordinary human Krishna, human beings with two hands and so forth. There is nothing to compare with the two-armed form of the Lord. In the spiritual world, vekuta jagat, there is no distinction between the owner of the body and the body itself. In the material world, the owner of the body is called the soul and the body is called a material manifestation. In the Vaikuntha world, however, there is no such distinction. Lord Sri Krishna is unborn and his appearance as an incarnation is penitential. Krishna's pastimes are divided into two parts: manifestation and unmanifestation. For example, when Krishna takes his birth within his this material world, his pastimes are considered to be manifest. However, when he disappears, one should not think that he is finished, for his pastimes are going on in an unmanifest form. Varieties of humors, however, are enjoyed by the devotees and Lord Kṛṣṇa during his manifestation pastimes. After all, his pastimes in Mathura, Vṛndāvana, and Dvāraka are eternal and are going on perpetually somewhere in some part of the universe. Śrī Rūpa Gosvāmī's nephew Śrī Jīva Gosvāmī has compiled so many books on devotional service that there is no counting them. In Śrī Bhāgavata Sanārdhaba, Śrī Jīva Gosvāmī has written conclusively about the ultimate end of devotional service. Bhāgavata Sāṭṣandharva is also known as Sāṭṣandharva. In the first part called Tattva-sandharva, it is proved that Śrīmad Bhāgavatam is the most authoritative evidence directly pointing to the Absolute Truth. The second sandharva is called Bhāgavata-sandharva. The work draws a distinction between impersonal Brahman and localized Paramātmā and describes the spiritual world and the demonstrations of the modes of goodness devoid of contamination by the other two manifestation modes. In other words, there is a wide description of the transcendental position known as sūdasattva. Material goodness is apt to be contaminated by the other two material qualities, ignorance and passion, but when one is situated in the Suddhasattva position, there is no chance for such contaminations. In the spiritual platform of pure goodness, the potency of the Lord, Supreme Lord, and the living entity is also described, and there is a description of the inconceivable energies and varieties of energies of the Lord. The potencies are divided into categories: internal, external, personal, marginal, and so forth. There are also discussions of the eternity of the deity worship, the omnipotency of the deity, his all-pervasive grace, 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. It is also stated that everything pertaining to the Absolute has the same potency, and that spiritual world, the associates in the spiritual world, and the therefore energies of the Lord in the spiritual world are all transcendental. There are further discussions concerning the differences between the impersonal Brahman and the personality of Godhead, the full— the fullness of the personalities of Godhead, the objective of all the Vedic knowledge, the personal potency of the Lord, and the personality of Godhead as the original author of the Vedic knowledge. The third Sandarbha is called Paramātmā-sandarbha, and in this book there is a description of Paramātmā, the Super Soul, and an explanation of how the Super Soul exists in millions and millions of the living entities. There is discussions of the differences between the Qualities, Qualitatives, Incarnations and Discourses concerning the living entities, Maya, the material world, the theory of the transformations, the illusionary energy, the sameness of this world and the super soul, and the truth about this material world. In this collection, the opinions of the Siddhartha Swami are given. It is stated that the Supreme Personality of Godhead who, although devoid of material qualities, superintends all material activities. There is also a discussion of how the līlāvatar incarnations respond to the desires of the devotees and how the Supreme Personality of Godhead is characterised by the six opulences. The fourth sandarbha is called the kṛṣṇa-sandarbha, and in this book Kṛṣṇa explains His superintendence of the puruṣa-avatāras and so forth. The opinions of Siddhartha Swami are corroborated in each and every scripture. The supremacy of Kṛṣṇa is stressed. Baladeva, Sankarśana, and other expansions of Kṛṣṇa are emanations of Mahā-Sankarśana. All the incarnations and expansions exist simultaneously in the body of Kṛṣṇa, who is described as two-handed. There is also a description of the Goloka planets, Vrindavana, the eternal place of Krishna, the identity of the Goloka and Vrindavana, the Yadavas as the cohort boys, both eternal associates of Krishna, the adjustment and equality of the manifestation and unmanifestation pastimes. So Krishna manifestation in Goloka, the queens of vāraka as expansions of the eternal potency and superior to them, the super-excellent gopīs. There is also a latest list of the gopīs' names and a discussion of the topmost position of Śrīmatī Rādhārāṇī. The fifth Sandarbha is called Bhaktisandarbha, and in this book there is a discussion of how devotional service can be directly executed and how such service can be adjusted either directly or indirectly.. There is discussion of the knowledge of all kinds of scriptures, the establishment of the Vedic institutes, institutes of Varnāśrama, bhakti as superior to fruitive activities, and so forth. It is also stated that without devotional service, even a brāhmana is contaminated. There are discussions of the process of karma-yoga, the guidaṇ of the results of karma, to the Supreme Personality of Godhead and the practices of mystic yoga and philosophical speculation, which are described as simply hard labor. Worship of the demigods is discouraged, and worship of Vaiṣṇava is considered exalted. No respect is given to the non-devotees. There are discussions of how one can be liberated even in this life. In this life, jīvanmukta, Lord Śiva as the devotee, and how a bhakta and his devotional service are eternally existing. It is stated that through bhakti one can attain all success, for bhakti is transcendental to the material qualities. There is a discussion of how the self is manifested through bhakti. There is also discussion of self-bliss as well as how bhakti, even imperfectly executed, enables one to attain the lotus feet of the Supreme Personality of Godhead. Unmotivated devotional service is highly praised, and an explanation is given of how such— how each devotee can achieve the platform of unmotivated service by association with other devotees. There is a discussion of the difference between the Mahā-bhāgavata and the ordinary devotee, the symptoms of the philosophical populations, the symptoms of self-worship or anar-gṛha-kṛṣṇa, the symptoms of devotional service, the symptoms of imaginary perfection, the acceptance of the regulative principles, service to the spiritual master, the Mahā-bhāgavata liberated devotees and service to Him, service to Vaiṣṇavas in general, the principles of hearing, chanting, remembering, and serving the lotus feet of the Lord, offenses in worship, offensive effects, prayers, engaging oneself as an eternal servant of the Lord, making friendships with the Lord and surrendering everything for His pleasure. This is also a discussion of rāgunāt-bhakti, rāgānuga-bhakti, spontaneous love of Godhead. Of the specific purpose of becoming a devotee of Lord Kṛṣṇa and a comparative study of the other perfection stages. The sixth Sandarbha is called the Pṛṭi-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 conditions of a personality and that of impersonality. And there is a discussion of liberation during one's lifetime, as discussed from liberation. For material bondage, all of, of all kinds of liberation, liberation is 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. Immediate liberation is contrasted with liberation by a gradual process. Both realization of Brahman and the meet— and meeting with the Supreme Personality of Godhead are described as liberation within one lifetime, but meeting with the Supreme Personality of Godhead both eternally and externally is shown to be super excellent above the transcendental realization of the Brahman. Brahman infallible. There is a comparative study of liberation as slokaya, sampraya, and surupya. Sampraya is better than slokaya. Devotional service is considered to be liberation with greater facilities, and there is a discussion of how to obtain it. There is also discussion of the transcendental state one achieves after Attaining the devotional platform, which is the exalted position, which is the exact position of love of Godhead. The emotional symptoms of transcendental love and how it is awakened. The difference between so-called love and transcendental love on the platform of the love of Godhead. The difference between the different types of humors and mellows to joy in relishing the lusty affairs of the gopis, which are different from mundane affairs, which is in terms of symbolic representation of pure, pure love for Krishna. There is also discussion of bhakti mixed with philosophical speculations and super excellence of the love of the gopis, the difference between opulent devotional service and loving devotional service, the exalted position of the residents of Gokula, the progressively exalted position of the friends of Kṛṣṇa, the gopīs, and the gopīs in parental love with Kṛṣṇa, and finally the super-excellence of the love of the gopīs and that of Śrīmatī Rādhārāṇī. There is also a discussion of how spiritual feelings can be present when one simply imitates them and of how such mellows of are far superior to the ordinary malas of mundane love. And there are descriptions of deep red ecstasies and the awakening of ecstasy, transcendental qualities, the description of Driyodhata, the utmost attractiveness of conjugal love. The aesthetic features, the permanent aesthetic features, the malas divided into 5 transcendental features of direct love service and indirect love service, considered in 7 divisions. Finally, there is a discussion of overlapping of different rasas, and there are discussions of samatha, neutrality, servitorship, taking self-love, parent love, conjugal love, direct transcendental enjoyment, and enjoyment in special separation, previous attraction, and the glories of the Srimati Radharani. The most famous and formidable transcendental literature is the book named Gopala Champu. Gopala Champu. In this book, the eternal pastimes of the Lord are established and the transcendental melodies enjoyed in Vṛndāvana are completely described. In this Anubhaya Śrīla Bhaktisiddhānta ṣvatitaka gives the following information about Gopala— Champu. Kofala Champu is divided in two parts. The first part is called the Eastern Wing and the second part is called the Northern Wing. In the first part there are 33 supplications, and in the second part there's 37 supplications. In the first part, completed in 1510, the following subjects, matters are discussed. Vrindavan and Goloka, the killing of the Putana demons, the gopis returning home under the instructions of Mother Yashoda, the bathing of Lord Krishna and Balaram, Nikta Kanta and Madhu Kanta, the rings of Mother Yashoda, the Janmashtri ceremony, the meeting between Nanda Maharaj and Vasudeva, and the killing of the Putana demons, Bhima The pastimes of awakening from bed, the deliverance of the demon Sakta, and the name-giving ceremony. The killing of the Tannavata demon. Lord Krishna eating dog. Tannavata demons. Lord Krishna eating dog ceremony. The killing of Lord Krishna. Childish naughtiness. And Lord Krishna as a thief. Charming of, pumping of the yogurt, Krishna drinking from the breast of Mother Yashoda, the breaking of the yogurt pot, Krishna bound with ropes, the deliverance of the two brothers, Yamanavacarya, and the lamentations of Mother Yashoda, entering Sri Vrindavan, the killing of the Vatsura, Vatasura, Vakasura, and Vayamasūra, the killing of Agāśura and the bewilderment of Lord Brahmāprabhu, the tending of the cows in the forest, taking care of the cows and chastising the Kaliya serpent, the killing of the Gadāḍasūra and the praise of Kṛṣṇa, the previous attraction of the gopīs, The killing of the Palambasura and the eating of the forest fire.