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Shrila Vishvanatha Cakravarti Thakura, the crown prince of illustrious teachers among the Gaudiya Vaishnava acaryas, is the author of this book. In this book there is a description of the nature of uttama-bhakti, its divisions, sadhana-bhakti, the stages in the development of prema, the angas of bhajana, offences committed in the performance of devotional service (sevaparadha), offences against the holy name (namaparadha), vaidhi and raganuga-sadhana-bhakti, bhava-bhakti, prema-bhakti, and bhakti-rasa.
Life History of Shrila Vishvanatha Cakravarti Thakura
Shrila Vishvanatha Cakravarti Thakura appeared in a family of brahmanas from the community of Radhadesha in the district of Nadia, West Bengal. He was celebrated by the name Hari Vallabha. He had two older brothers named Ramabhadra and Raghunatha. In childhood, he studied grammar in a village named Devagrama. After this he went to a village named Shaiyadabada in the district of Murshidabada where he studied the bhakti-shastras in the home of his guru. It was in Shaiyadabada that he wrote three books while still undergoing his studies. These three books are Bhakti-rasamrita-sindhu-bindu, Ujjavala-nilamani-kirana, and Bhagavatamrita-kana. A short time later, he renounced his household life and went to Vrindavana. There he wrote many books and commentaries.
After the disappearance of Shriman Mahaprabhu and His eternal associates who had taken up residence in Vraja, the current of shuddha-bhakti was flowing by the influence of three great personalities: Shrinivasa Acarya, Narottama Thakura, and Shyamananda Prabhu. Shrila Vishvanatha Cakravarti Thakura was fourth in the line of disciplic succession coming from Shrila Narottama Thakura.
One disciple of Shrila Narottama Thakura Mahashaya was named Shri Ganga-Narayana Cakravarti Mahashaya. He lived in Balucara Gambhila within the district of Murshidabada. He had no sons and only one daughter, whose name was Vishnupriya. Shrila Narottama Thakura had another disciple named Ramakrishna Bhatöacarya from the brahmana community of Varendra, a rural community of West Bengal. The youngest son of Ramakrishna Bhaööacarya was named Krishna-carana. Shri Ganga-Narayana accepted Krishna-carana as an adopted son. The disciple of Shri Krishna-carana was Radha-ramana Cakravarti, who was the spiritual master of Vishvanatha Cakravarti Thakura.
In his commentary on Shrimad-Bhagavatam entitled Sarartha-darshini, at the beginning of the Rasa-pancadhyaya, five chapters describing Shri Krishna’s rasa-lila, Vishvanatha Cakravarti Thakura has written the following verse:
shri rama-krishna-ganga-caranan natva gurun urupremnah
shrila narottama natha shri gauranga prabhum naumi
In this shloka the name Shri Rama refers to the spiritual master of Vishvanatha Cakravarti Thakura, Shri Radha-ramana. The word Krishna refers to his grand-spiritual master, parama-gurudeva, Shri Krishna-carana. The name Ganga-carana refers to his great grand-spiritual master, paratpara-gurudeva, Shri Ganga-carana. The name Narottama refers to his great-great grand-spiritual master, parama-paratpara-gurudeva, Shrila Narottama Thakura, and the word natha refers to the spiritual master of Shrila Narottama Thakura, Shri Lokanatha Gosvami. In this way, he is offering obeisances unto his guru-parampara up to Shriman Mahaprabhu.
The daughter of Shrinivasa Acarya, Hemalata Thakurani, was extremely learned and a great Vaishnavi. She expelled an estranged disciple named Rupa Kaviraja from the Gaudiya Vaishnava community. Since then Rupa Kaviraja was known as atibadi in the Gaudiya Vaishnava community. He established his own concocted doctrine, opposed to the Gaudiya Vaishnava conclusions, that only a person in the renounced order of life could act as acarya. He claimed that it was not possible for a householder to become a spiritual master. Completely disregarding the path of devotional rules and regulations (viddhi-marga), he propagated the path of spontaneous attraction (raga-marga) in an unrestrained and undisciplined manner. His opinion was that raganuga-bhakti could be practiced by smarana (remembrance) alone, abandoning the practices of shravana and kirtana (hearing and chanting).
Fortunately, Shrila Cakravarti Thakura was present at that time. In his Sarartha-darshini commentary on the third canto of Shrimad-Bhagavatam, he refuted these false conclusions. The householder disciples in the disciplic succession of Nityananda Prabhu’s son, Virabhadra, and those who are descendants of the rejected sons of Advaita Acarya award and accept the title of gosvami. Such action is completely improper according to the line of acaryas. Shri Cakravarti Thakura refuted this idea of Rupa Kaviraja. He proved that it was not incompatible for a qualified grihastha descendant of an acarya to act as a spiritual master. But for unfit descendants of acarya families who are greedy for disciples and wealth to adopt the name of gosvami is unlawful and contrary to the statements of shastra. This he also proved. Therefore, although acting as an acarya, he never used the title gosvami with his name. He did this just to instruct the foolish and unfit descendants of acarya families of modern times.
When Shrila Vishvanatha Cakravarti Thakura was very old, he spent most of the time in a semi-conscious state, deeply absorbed in bhajana. At that time in the state of Jaipur, a debate broke out between the Gaudiya Vaishnavas and other Vaishnavas who supported the doctrine of svakiyavada (marital love).
Jaya Singh the second was the king of Jaipur. The Vaishnavas of the antagonistic camp lead Jaya Singh to believe that the worship of Shrimati Radhika along with Shri Govinda Deva was not supported by shastra. Their contention was that Shrimati Radhika’s name was not mentioned anywhere in Shrimad-Bhagavatam or the Vishnu Purana and that She was never legally married to Krishna according to Vedic rituals. Another objection was that the Gaudiya Vaishnavas did not belong to a recognized line of disciplic succession or sampradaya. There are but four lines of Vaishnava disciplic succession which have descended from time immemorial: the Shri sampradaya, Brahma sampradaya, Rudra sampradaya, and Sanaka (Kumara) sampradaya.
In the age of Kali the principal acaryas of these four sampradayas are respectively: Shri Ramanuja, Shri Madhva, Shri Vishnusvami, and Shri Nimbaditya. The Gaudiya Vaishnavas were thought to be outside of these four sampradayas and were not accepted as having a pure lineage. In particular the Gaudiya Vaishnavas did not have their own commentary on the Brahma-Sutra. Therefore, they could not be accepted as a bona fide line of Vaishnava disciplic succession.
At that time Maharaja Jaya Singh, knowing the prominent Gaudiya Vaishnava acaryas of Vrindavana to be followers of Shrila Rupa Gosvami, summoned them to Jaipur to take up the challenge with the Vaishnavas from the line of Shri Ramanuja. Because he was very old and immersed in the transcendental bliss of bhajana, Shri Cakravarti Thakura sent his student, Gaudiya Vaishnava vedantacarya maha-mahopadhyaya (the great one among great teachers), pandita-kula-mukuöa (the crown of the assembly of learned scholars), Shripada Baladeva Vidyabhushana to Jaipur along with his disciple Shri Krishnadeva, in order to address the assembly.
The caste gosvamis had completely forgotten their connection with the Madhva sampradaya. In addition to this they were disrespectful to the Vaishnava Vedanta and created a great disturbance for the Gaudiya Vaishnavas. Shrila Baladeva Vidyabhushana, by his irrefutable logic and powerful shastric evidence, proved that the Gaudiya sampradaya was a pure Vaishnava sampradaya coming in the line of Madhva. The name of this sampradaya is the Shri Brahma-Madhva Gaudiya Vaishnava sampradaya. Our previous acaryas like Shrila Jiva Gosvami, Kavi Karnapura, and others accepted this fact. The Shri Gaudiya Vaishnavas accept Shrimad-Bhagavatam as the natural commentary on the Vedanta-Sutra. For this reason no separate commentary of Vedanta-Sutra was written in the Gaudiya Vaishnava sampradaya.
In various Puranas the name of Shrimati Radhika is mentioned. She is the personification of the hladini (pleasure-giving) potency and the eternal beloved of Shri Krishna. In several places of the Shrimad-Bhagavatam and specifically in the tenth canto in connection with the description of Vraja-lila, Shrimati Radhika is mentioned in a very concealed manner. Only rasika and bhavuka bhaktas who are conversant with the conclusions of shastra can understand this confidential mystery.
In the learned assembly in Jaipur, Baladeva Vidyabhushana refuted all the arguments and doubts of the opposing party. He solidly established that the Gaudiya Vaishnavas were following in the line of disciplic succession descending from Madhva, as well as the authenticity of the worship of Radha-Govinda. The opposition was silenced by his presentation. Nonetheless, because the Gaudiya Vaishnava sampradaya did not have a commentary on Vedanta-Sutra, the contesting party did not accept them as being a pure line of Vaishnava disciplic succession.
Shri Baladeva Vidyabhushana then wrote the famous Gaudiya commentary on the Brahma-Sutra named Shri Govinda Bhashya. Once again the worship of Shri Radha-Govinda began in the temple of Shri Govinda Deva, and the validity of the Shri Brahma-Madhva Gaudiya sampradaya was accepted. It was only on the authority of Shri Cakravarti Thakura that Shri Baladeva Vidya-bhushana Prabhu was able to write the Shri Govinda Bhashya and prove the connection of the Gaudiya Vaishnavas with the Madhva sampradaya. There should be no doubt in this regard. This accomplishment of Shri Vishvanatha Cakravarti Thakura done on behalf of the sampradaya will be recorded in golden letters in the history of Gaudiya Vaishnavism.
Shrila Vishvanatha Cakravarti Thakura describes a very striking event in his own book entitled Mantrartha-dipika. Once while reading Shri Chaitanya-caritamrita, he came upon the verse quoted below (Madhya-lila 21.125), which describes the meaning of the kama-gayatri-mantra.
kama-gayatri-mantra rupa, haya krishnera svarupa,
sardha-cabbisha akshara tara haya
se akshara ‘candra’ haya krishne kari’ udaya
trijagat kaila kamamaya
The kama-gayatri-mantra is identical with Shri Krishna. In this king of mantras there are twenty-four and a half syllables and each syllable is a full moon. This aggregate of moons has caused the moon of Shri Krishna to rise and fill the three worlds with prema.
It is proved by the evidence of this verse that the kama-gayatri-mantra is composed of twenty-four and a half syllables. But in spite of considerable thought, Shri Vishvanatha Cakravarti could not ascertain which syllable in the kama-gayatri was considered a half-syllable. Although he carefully scrutinized grammar books, the Puranas, the Tantra, the shastras dealing with drama (naöya) and rhetoric (alankara), and other scriptures, he found no mention anywhere of a half-syllable. In all these shastras he found mention only of the vowels and consonants which make up the fifty letters of the alphabet. He found no evidence anywhere of a half-syllable.
In the Shri Harinamamrita-vyakarana, the grammar system composed by Shri Jiva Gosvami, he found mention of only fifty letters in the section dealing with the names of the various groups of vowels and consonants (sanjnapada). By study of the arrangement of letters (matrika) in the Âatrikanyasa and other books, he found no mention anywhere of a half-syllable. In the Radhika-sahasra-nama-stotra found in the Brihan-Naradiya Purana, one of the names of Vrindavaneshvari Shrimati Radhika is given as Pacasa-varna-rupini (one whose form is composed of fifty syllables).
Seeing this, his doubt only increased. He began to consider whether Kaviraja Gosvami might have make a mistake while writing. But there was no possibility of him committing any mistake. He was omniscient and thus completely devoid of the material defects of mistakes, illusion, and so on. If the fragmented letter ‘t’ (the final letter of the kama-gayatri-mantra) is taken as a half-syllable, then Krishnadasa Kaviraja Gosvami would be guilty of the fault of disorder, for he has given the following description in Chaitanya-caritamrita (Madhya-lila 21.126-128):
sakhi he! krishna-mukha-dvija-raja-raja
krishna-vapu simhasane, vasi’ rajya-shasane
kare sange candrera samaja
dui ganda sucikkana, jini’ mani-sudarpana,
sei dui purna-candra jani
lalaöe ashöami-indu, tahate candana-bindu,
sei eka purna-candra mani
kara nakha candera haöa vamshi upara kare naöa
tara gita muralira tana
pada nakha candra-gana tale kare sunarttana
nupurera dhvani yara gana
In these lines, Shri Krishnadasa Kaviraja Gosvami has described the face of Shri Krishna as the first full moon. His two cheeks are both considered as full moons. The dot of sandalwood on the upper portion of His forehead is considered as the fourth full moon, and the region of the forehead below the dot of sandalwood is the moon of ashöami or, in other words, a half moon. According to this description, the fifth syllable is a half-syllable. If the fragmented ‘t’, which is the final letter of the mantra, is taken as a half-syllable, then the fifth syllable could not be a half-syllable.
Shrila Vishvanatha Cakravarti Thakura fell into a dilemma because he could not decipher the half-syllable. He considered that if the syllables of the mantra would not reveal themselves, then neither would it be possible for the worshipful deity of the mantra to manifest to him. He decided that since he could not obtain audience of the worshipful deity of the mantra, it would be better to die. Thinking thus, he went to the bank of Radha-Kunda at night with the intent of giving up his body.
After the second period (prahara) of the night had passed, he began to doze off when suddenly, Shri Vrishabhanu-nandini, Shrimati Radhika, appeared to him. She very affectionately said, “O Vishvanatha! O Hari Vallabha! Do not lament! Whatever Shri Krishnadasa Kaviraja has written is the absolute truth. By my grace, he knows all the inner sentiments of my heart. Do not maintain any doubt about his statements. The kama-gayatri is a mantra to worship Me and my dear beloved (prana-vallabha). We are revealed to the devotee by the syllables of this mantra. No one is capable of knowing us without My grace. The half-syllable is described in the book known as Varna Gamabhasvat. After consulting this book, Shri Krishnadasa Kaviraja determined the actual identity of the kama-gayatri. You should examine this book and then broadcast its meaning for the benefit of faithful persons.”
After hearing this instruction from Vrishabhanu-nandini Shrimati Radhika Herself, Vishvanatha Cakravarti Thakura suddenly arose. Calling out, “O Radhe! O Radhe!” he began to cry in great lamentation. Thereafter, upon regaining his composure, he set himself to carrying out Her order.
According to the indication of Shrimati Radhika regarding the determination of the half-syllable, the letter ‘vi ’ which is preceded by the letter ‘ya’ in the mantra is considered as a half-syllable. Apart from this, all other syllables are full syllables or full moons.
By the mercy of Shrimati Radhika, Shrila Vishvanatha Cakravarti Thakura became acquainted with the meaning of the mantra. He obtained the direct audience of his worshipful deity, and by means of his internal perfected spiritual body (siddha-deha), he was able to participate in the Lord’s nitya-lila as an eternal associate. After this, he established the deity of Shri Gokulananda on the bank of Radha-Kunda. While residing there, he experienced the sweetness of the eternal pastimes of Shri Vrindavana. It was at this time that he wrote his Sukhavarttini commentary on Ananda-vrindavana-campu, a book written by Shrila Kavi Karnapura.
ananda campu vivriti pravarttinah
santo-gattir me sumaha-nivarttinah
In old age, Vishvanatha Cakravarti Thakura spent most of his time in a semi-conscious state, deeply absorbed in bhajana. His principal student, Baladeva Vidyabhushana, took over the responsibility of teaching the shastras.
Re-establishment of the Doctrine of Parakiyavada
Because of a slight decline in influence of the Six Gosvamis in Shri Vrindavana Dhama, a controversy arose regarding the doctrines of svakiyavada, marital love, and parakiyavada, paramour love. To dispel the misconceptions regarding svakiyavada, Shrila Vishvanatha Cakravarti Thakura wrote two books named Raga-vartma-candrika and Gopi-premamrita which are wonderfully filled with all the conclusions of shastra. Thereafter, in his Ananda-candrika commentary on the ‘laghutvam atra’* verse of Ujjvala-nilamani (1/21), he soundly refuted the theory of svakiyavada by shastric evidence and irrefutable arguments and established the conception of parakiya. In his Sarartha-darshini commentary on Shrimad-Bhagavatam, he gave strong support to the parakiya bhava.
It is said that at the time of Shrila Vishvanatha Cakravarti Thakura there were some panditas who opposed him in regard to the worship in the mood of parakiya. But by his deep scholarship and irrefutable logic he defeated them. On account of this, the panditas resolved to kill him. Shrila Vishvanatha Cakravarti Thakura used to go out in the early morning before dawn to perform parikrama of Shri Vrindavana Dhama. They formulated a plan to kill him at that time in some dense, dark grove.
The full verse from Ujjavala-nilamani is as follows:
laghutvam atra yat proktam tat tu prakrita nayake
na krishne rasa niryasa svadartham avatarini
Whatever fault or impropriety has been pointed out (in other rasa-shastras) in regards to the love of paramours applies to ordinary worldly lovers and not to Shri Krishna, for He is the taster of the liquid essence of rasa and the source of all incarnations. (In other words, the Lord’s incarnations are the controllers of religion and irreligion and never subjected to their control. How then can Shri Krishna be subjected to such codes when He is the source of all incarnations?)
While performing parikrama, Vishvanatha Cakravarti Thakura came upon the grove where the adversaries desired to kill him. But suddenly they looked and saw that he was no longer there. In his place, they saw a beautiful young Vrajavasi girl picking flowers along with two or three of her friends. The panditas inquired from the girl, “Dear Child! Just a moment ago a great devotee was approaching here. Where did he go? Did you happen to see him?” The girl replied, “I saw him, but I don’t know where he went.”
Seeing the astonishing beauty of the girl, her sidelong glancing, her graceful feminine manner, and gentle smiling, the panditas became captivated. All the impurity in their minds was vanquished and their hearts became soft. On being requested by the panditas to introduce herself the girl said, “I am a maidservant of Svamini Shrimati Radhika. She is presently at Her mother-in-law’s home at Yavaöa. She sent me to pick flowers.” Saying this, she disappeared, and in her place, they saw Shrila Vishvanatha Cakravarti Thakura once again. The panditas fell at his feet and prayed for forgiveness. He forgave them all.
Many such astonishing events are heard in the life of Shri Cakravarti Thakura. In this way he refuted the theory of svakiya-vada and established the truth of pure parakiya. This work of his is of great importance for the Gaudiya Vaishnavas.
Shrila Vishvanatha Cakravarti Thakura not only protected the integrity of the Shri Gaudiya Vaishnava dharma, but he also re-established its influence in Shri Vrindavana. Anyone who evaluates this accomplishment of his is sure to be struck with wonder by his uncommon genius. The Gaudiya Vaishnava acaryas have composed the following verse in praise of his extraordinary work:
vishvasya natharupo ’sau bhakti vartma pradarshanat
bhakta-cakre varttitatvat cakravartty akhyaya bhavat
Because he indicates the path of bhakti, he is known by the name Vishvanatha, the Lord of the universe, and because he always remains in the assembly (cakra) of pure devotees, he is known by the name Cakravarti (he around whom a circle or assembly turns).
In the year 1676 Shakabda, on the fifth day of the light phase of the moon of the month of Magha (January-February), at approximately one hundred years of age, while absorbed in an internal condition in Shri Radha-Kunda, he entered into aprakaöa (unmanifest) Vrindavana. Even today his samadhi can be found just next to the temple of Shri Gokulananda in Shri Dhama Vrindavana.
Following in the footsteps of Shrila Rupa Gosvami, he composed abundant transcendental literatures about bhakti and thus established the inner heart’s longing of Shriman Mahaprabhu in this world. He also refuted various faulty conclusions, opposed to the genuine following of Shri Rupa Gosvami (rupanuga). He is thus revered in Gaudiya Vaishnava society as an illustrious acarya and as an authoritative mahajana. He is renowned as a great transcendental philosopher, poet, and rasika-bhakta. A Vaishnava composer of verse named Krishna dasa has written the following lines at the conclusion of his translation of Shrila Cakravarti Thakura’s book Madhurya-kadambini:
madhurya kadambini grantha jagata kaila dhanya
cakravarti mukhe vakta apani shri krishna chaitanya
keha kahena cakravarti shri rupera avatara
kaöhina ye tattva sarala karite pracara
ohe guna-nidhi shri vishvanatha cakravarti
ki janiba tomara guna muni mudha mati
Shrila Vishvanatha Cakravarti Thakura has benedicted the whole world by writing the book Madhurya-kadambini. In reality, Shri Krishna Chaitanya Mahaprabhu is the speaker of this book. He has spoken it through the mouth of Shri Cakravarti. Some people say that Shri Cakravarti Thakura is an incarnation of Shrila Rupa Gosvami. He is very expert in the art of describing extremely complex truths in an easily understandable manner. O ocean of mercy, Shri Vishvanatha Cakravarti Thakura! I am a great fool. Kindly reveal the mystery of your transcendental qualities in my heart. This is my prayer at your lotus feet.
Among Gaudiya Vaishnava acaryas, there are very few who wrote as many books as Shrila Cakravarti Thakura. Even today the following proverb is quite famous amongst the Vaishnavas regarding his three books:
kirana-bindu-kana, ei tina niye vaishnava pana
These three books, Ujjvala-nilamani-kirana, Bhakti-rasamrita-sindhu-bindu, and Bhagavatamrita-kana, are taken by the Vaish-navas as their wealth.
A list is given below of his books, commentaries, and prayers which form a storehouse of incomparable wealth of Gaudiya Vaishnava bhakti literature.
(1) Vraja-riti-cintamani, (2) Camatkara-candrika, (3) Prema-sampuöam (Khanda-kavyam—a poetic work which displays only partial characteristics or ornamentation of poetry), (4) Gitavali, (5) Subodhini (commentary on Alankara-kaustubha), (6) Ananda-candrika (commentary on Ujjvala-nilamani), (7) commentary on Shri Gopala Tapani, (8) Stavamrita-lahari (Waves of Nectarine Prayers, included in which are the following) (a) Shri Guru-tattvashöakam, (b) Mantra-datri-guror-ashöakam, (c) Parama-guror-ashöakam, (d) Paratpara-guror-ashöakam, (e) Parama-paratpara-guror-ashöakam, (f) Shri Lokanathashöakam, (g) Shri Shacinandanashöakam, (h) Shri Svarupa-caritamritam, (i) Shri Svapna-vilas-amritam, (j) Shri Gopala Devashöakam, (k) Shri Madana-mohan-ashöakam, (l) Shri Govindashöakam, (m) Shri Gopinathashöakam, (n) Shri Gokulanandashöakam, (o) Svayam-bhagavad-ashöakam, (p) Shri Radha-Kundashöakam, (q) Jagan-mohanashöakam, (r) Anuraga-valli, (s) Shri Vrinda Devyashöakam, (t) Shri Radhika-dhyanamritam, (u) Shri Rupa-cintamanih, (v) Shri Nandishvarashöakam, (w) Shri Vrindavanashöakam, (x) Shri Govardhanashöakam, (y) Shri Sankalpa-kalpa-drumah (z) Shri Nikunja-virudavali (Virut-kavya—laudatory poetry), (aa) Surata-kathamritam, (bb) Shri Shyama-Kund-ashöakam, (9) Shri Krishna-bhavanamritam, (10) Shri Bhagavatamrita-kana, (11) Shri Ujjvala-nilamani-kirana, (12) Shri Bhakti-rasamrita-sindhu-bindu, (13) Raga-vartma-candrika, (14) Aishvarya-kadambini (unavailable), (15) Shri Madhurya-kadam-bini, (16) commentary on Shri Bhakti-rasamrita-sindhu, (17) commentary on Dana-keli-kaumudi, (18) commentary on Shri Lalita-madhava-naöaka, (19) commentary on Shri Chaitanya-caritamrita (incomplete), (20) commentary on Brahma-Samhita, (21) Sarartha-varshini commentary on Shrimad Bhagavad Gita, and (22) Sarartha-darshini commentary on Shrimad-Bhagavatam.
My most revered Shri Gurudeva, ashöottara-shata Shri Shrimad Bhakti Prajnana Keshava Gosvami Maharaja was a guardian of the Shri Gaudiya sampradaya and founder-acarya of the Shri Gaudiya Vedanta Samiti as well as the Gaudiya-maöhas established under its auspices. Aside from publishing his own books, he republished the books of Shrila Bhaktivinoda Thakura and other previous acaryas in the Bengali language. Today, by his heartfelt desire, enthusiastic blessings, and causeless mercy, Jaiva Dharma, Shri Chaitanya-shikshamrita, Shri Chaitanya Mahaprabhura Shiksha, Shri Shikshashöaka, and other books have been printed in Hindi, the national language of India. Gradually other books are being published.
The present day head and acarya of the Shri Gaudiya Vedanta Samiti, my most revered godbrother, parivrajakacarya Shri Shrimad Bhaktivedanta Vamana Maharaja is deeply immersed in transcendental knowledge and is a very dear, intimate servant of the lotus feet of our Shri Guru. I humbly pray at his lotus feet that he may bless me by presenting this precious book, Shri Bhakti-rasamrita-sindhu-bindu, into the lotus hands of our Shrila Guru-deva and thus fulfill his inner heart’s longing.
I have complete faith that those who are possessed of yearning for bhakti and especially the sadhakas of raganuga-bhakti who are captivated by vraja-rasa will receive this book with great reverence. Faithful persons who study this book will obtain qualification to enter into the wealth of prema of Shri Chaitanya Maha-prabhu.
Finally, I pray at the lotus feet of my most revered Shrila Gurudeva, the condensed personification of the Lord’s compassion, that he may pour down a shower of abundant mercy upon me, by which I may obtain more and more eligibility to engage in the service of his inner heart’s longing. This is our humble prayer at his lotus feet which bestow Krishna-prema.
(Third day of the bright half of Vaishakha)
510 years after the appearance
of Lord Gauranga (Gaurabda)
(1918 by the Indian calendar)
20th. April, 1996
An aspirant for a particle of mercy
of Shri Hari, Guru, and Vaishnavas,
humble and insignificant,
Tridandi Bhikshu Shri Bhaktivedanta Narayana