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NITAAI-Veda.nyf > Shrimad Bhagavad Gita > Gita By Acharyas > General Introduction > Foreword by Vamana Maharaja

Foreword by Vamana Maharaja

First of all, I offer my prayers unto Shri Guru, the Vaishnavas and Bhagavan. Begging for their merciful blessings, I submit this auspicious invocation to this present edition of Shrimad Bhagavad-Gita. Our only guide and shelter in this endeavour is the causeless mercy and auspicious blessings o our Gaudiya guru-varga, coming in the Shri Rupanuga-Saraswata line.

By the auspicious desires and blessings of my Shri Gurupada-padma, nitya-lila-pravishta om vishnupada ashtottara-shata Shri Shrimad Bhakti Prajnana Keshava Gosvami Maharaja, Shri Gaudiya Vedanta Samiti published it's first edition of Shrimad Bhagavad-Gita on 9th Hrishikesa, 491 Shri Gaurabda, that is on 6th September 1977. This includedthe Gita-bhushana commentary of vedantacarya-bhaskara (the illuminating sun among vedanta acaryas, Shri Shrila Baladeva Vidyabhusanapada, as well as nitya-lila-pravishta om vishnupada ashtottara-shata Shri Shrila Bhaktivinoda Thakura's commentary entitled Vidvat Ranjana.Following this on October 3rd 1990, the Samiti published an abridged pocket edition of Shrimad Bhagavad-Gita, consisting of the Sanskrit shlokas and Bengali translation.

Many editions o Bhagavad-Gita have already been published, under the editorship of jagad-guru nitya-lila-pravishta om vishnupada ashtottara-shata Shri Shrimad Bhakti Siddhanta Saraswati Gosvami Prabhupada, along with the above mentioned two commentaries, as well as the translation and expositions of it's essence. Subsequently various editions of this shastra were published in the Bengali language by different mathas, temples and missions under Shrila Sarasvati Thakura's compassionate leadership. The Tejpura sector of Assam published an edition of the Gita in the Assamiya language, and a few editions in English have also been published rom Calcutta to Tamil Nadu. However until now there has not been a Hindi edition of Shrimad Bhagavad Gita with the commentaries of Shrila Cakravarti Thakura or Shrila Baladeva Vidyabhushana-pada.

The various Hindi speaking areas of India, and indeed of the whole world, were in dire need of an edition of this jewel-like shastra with the original shlokas and a Hindi translation. To fulfill this need, my Godbrother puyapada Shrila Bhaktivedanta Narayana Maharaja, who is the vice president and general editor of Shri Gaudiya Vedanta Samiti, has prepared this royal edition of Bhagavad-gita for publication. It contains the original Sanskrit shlokas, anvaya, translations, the Saratha-varshini tika by Shri Gaudiya Vaishnava acarya maha mahopadyaya, Shri Shrila Vishvanatha Cakavarti Thakura, and the simple, natural, and comprehensive Saratha-varshini prakashika-vritti. Shri Gaudiya Vedanta Samiti will remain forever grateful and indebted to him for this service. Intellectuals and gentle readers who know Hindi will undoubtedly derive great bliss and will be supremely benefited by constant study of this present edition.

Jagad-guru nitya-lila-pravishta om vishnupada Shrila Bhaktivinoda Thakura wrote at the end of his preface named avataranika, in his orginal edition of this shastra: "Unfortunately, whatever commentaries and Bengali translations of Shrimad Bhagavad Gita have been released to date are mostly by proponents of undifferentiated monism (brahmavadis). It is very rare to find a commentary or translation which is in accordance with pure bhagavad-bhakti. Shankara-bhashya and Anandagiri-tika are full of undifferentiated monism or abheda-brahmavada. Shrila Madhusudana Sarasvatipada's commentary contains a few statements which nourish the pocess o bhakti, but when we deliberate on it's essence , we see that it also attempts to establish undifferentiated monism, brahmavada or mukti.. Shrila Shridhara Svami's commentary, although not fully endowed with monism, still has a scent of sampradayika shuddhadvaitavada (pure dualism).

"Shrila Ramanujacarya's commentary is completely in accordance with the process of bhakti. However in our country we do not have a commentary on the Gita which is based on Shri Chaitanya Mahaprabhu's philosophy of acintya-bhedabheda. Consequently, the ananda of rasika bhaktas, who relish the supremely pure bhakti-rasa, is not exhilerated. For this reason , to induce the shuddha bhaktas to relish bhakti-rasa and to bestow benefit upon the common faithful people, I took great pains to gather the commentary written by Maha-maho-padhyaya Shrila Vishvanatha Cakavarti Mahashaya, who is the crest-jewel of bhaktas, and a staunch follower of Shri Gauranga Mahaprabhu. I then published Shrimad Bhagavad-Gita with his Sanskrit commentary , as well as the Bengali translation named Rasika Ranjana, which is in line with it. Shrila Baladeva Vidyabhushana Prabhu's Gita-bhasya is also in accordance with the teachings of Shriman Mahaprabhu, but it consists mainly of philosophical thoughts, whereas Shrila Cakravarti Mahashaya's tika is completein the aspects of both philosophical thoughts and priti-rasa (the mellow of love).

" We have published only the commentary o Shrila Cakravarti Thakura, since his conceptions are simple to comprehend and his Sanskrit language is straightforward. General readers can therefore easily understand it."

Jagad-guru, Shrila Sarasvati Gosvami Prabhupada has also said, "There are numerous expositions, commentaries and translations of this Gita-shastra in many languages. Although the Gita is very popular among the masses, Shrila vishvanatha Cakravarti Thakira has written for the Gaudiya rasika bhaktas a tika named Saratha-varshini which is in accordance with the conceptions of the Shri Gaudiya Vaishnavas. Shrila Vishvanatha Cakravati Thakura is the fourth descendant in the shishyaa-parampara from Shrila Narottama Thakura. He is an acarya and guardian of Gaudiya Vaishnava dharma, and he lived and wrote in the medieval period of it's historical process. The following sloka about him is very famous:

vishvasya natharupo 'sau bhakti vartma pradarshanat
bhakta-cakre varttitatvat cakravartty akhyaya bhavat

'He is known by the name Vishvanatha, the Lord of the universe, because he indicates the path o bhakti, and he is called Cakravarti (he around whom an assembly turns), because he always remains in the assembly (cakra) of shuddha bhaktas.'

"Every Gaudiya Vaishnava must definitely know something about Shila Cakravarti Thakura. Those who constantly pursue the study o Shrimad-Bhagavatam, who discuss Gita-shastra, and who study, teach and deliberate upon Gaudiya shastras, must to some extent be aware of his supramundane compositions."

Gaudiya Vaishnava acaryas such as Shrila Vishvanatha CakravartiThakura, who composed voluminous Sanskrit shastras with commentaries, very rarely appear in this world. Besides composing such extensive Sanskrit literatures, he also performed welfare activities for the benefit of the Gaudiya Vaishnava society, and this included protecting the sanctity of the sampradaya. These two contributions were enacted through preaching, and were both in the domain of kirtana.

In 1628 Sakabda (about 1707 AD), when Shrila Vishvanatha Cakravarti Thakura had become very old , he sent his student, Gaudiya Vaishnava Vedanta acarya maha-maho-padhyaya (the crown jewel among the scholars) Shripada Baladeva Vidya-bhushana, to the assembly o the king of Jaipura, along with Shri Krshna-deva, who was , who was Shrila Vishvanatha Cakravarti Thakura's own disciple. At that time a great calamity had come upon the Shri Gaudiya Vaishnava sampradaya. The caste Vaishnavas were neglecting-- or had forgotten--their sampradayika identity (the specific line of thought and practise), and were showing disrespect towards Vaishnava vedanta. As a result the validity of Gaudiya Vaishnava siddhanta and the identity of the sampradaya were being challenged and called into question. In order to counteract this calamity Shripada Baladeva Vidya-bhushana Prabhu composed an independant and separate Brahma-sutra-bhashya which is in accordance with the line of thought of the Shri Gaudiya Vaishnava sampradaya. In this way he rendered a most distinguished service to the Shri Gaudiya Vaishnava sampradaya, and his great and important achievement earned him the heartly blessings and approval of Shrila Cakravarti Thakura. This incident is a brilliant example of Shrila Cakravarti Thakura's second great service to the Gaudiya Vaishnava sapradaya, namely preaching Vaishnava dharma. It is especially noteworthy that , although Shrila Baladeva did not appear in a dynasty of brahmanas, Shrila Cakravarti Thakura approved in the reorms he made in the conclusions of the sampradaya, and thus certified him as a Vaishnava Acarya. This is an important and illuminating point in Gaudiya Vaishnava siddhanta.

Shrimad Bhagavad Gita shastra consists of 18 succesive chapters, which appear as Chapters 25-42 of the Bhishma-parva of Mahabharata. Bhagavan Shri Krishna Himself is the speaker, and his friend Arjuna is the hearer. Before reading Shri Gita, it is very inportant to understand the mutual relationship between Arjuna and Bhagavan, and also to understand what type of jnana or attitude Arjuna had towards Bhagavan. Shrimad Bhagavad Gita is not an imaginary shastra, and therefore there is no need to explain or interpret it through mundane speculation. For example some people say that we should see Sanjaya as a metaphor for divine vision, and that the blind king Dhritarashtra, represents the blind mind; this is mre speculation and imagination. It is natural and possible to have a self-controlled when one has divine vision, not otherwise. Such a mind can control one's material senses. The meaning of Gita as understood by Arjuna, Sanjaya, Dhritarashtra, Janamejaya, Shaunaka and other rishis cannot be a mere metaphoical expression.

It is widely accepted that the word Gita refers only to that Shrimad Bhagavad- gita which Shri Krishna instructed to his friend Arjuna. Nowadays in bookshops we find books with titles such as Gita samanvaya or Gita granthavali. These books are made more popular by the claim that they are great shastras which contain the very essence of all shastric knowledge. However Shrimad Bhagavad- gita, which emanated from the lotus mouth of Shri Bhagavan Himself, is supreme and eternal, and it is adorned with superlative adjectives such as sarva-jnana-prayojika (that which fulfills the purpose of all knowledge), sarva-shastra-sarabhutah(the essence of all the sastras), and tattvartha-jnana-manjari (the blossoming bud of knowledge of the imports of the absolute tattva). Why should anyone refuse to accept this?

There are many groups of speculators who exhibit their independent impudence by saying, "Everything is the same; it is all one." For example, the nirvishesha-vadis make an irrational compromise by trying to establish harmony between cit and jada (spirit and inert matter); the bahu-ishvara-vadis accept many ishvaras; and the jiva-brahma-ekavadis consider jiva and bahma to be one. These and other schools generally apply terms such as samanvaya (harmony), trying to find similarities between cit and acit, instead of showing thei vaishishtya (unique features). These supposedly magnanimous moralists are constantly publishingspeculative and compromising commentaries on Gita, Bhagavata and other shastra. In this way they busy themselves vainly trying to display their wisdom and activities, which they portray as being very noble and generous. Nowadays the word samanvaya (harmony) is being misused and misinterpreted . Actual genuine samanvaya can be seen in Bhagavan alone, and one cannot equate speculative or imaginary concoctions with this true samanvaya. Modern bookshops and libraries contain many examples of samanvaya-bhashya (irrational, compromising commentaries) on the Gita, but their so called samanvaya is false. If we only accept the oneness of this world and Parameshvara, the Supreme Controller, we cannot establish a state of samanvaya between the two, nor can we make any anvaya(direct connection) with them. We see that this disease of samanvaya-vada is prevalent nowadays among the people in so called educated society. It is therefore imperative to oppose and refute the infection of such misconceptions.

We should try to obtain jnana by steadfast inquiry, maintaining faith in the infallible validity o the shastras. However, those who are proud of their western-oriented education, prefer to conduct investigations by absorbing themselves in the moods of various types of mundane logic. Such mundane historians and investigators (scientists) are completely atheistic. They try to apply the methods of mundane research to ascertain the point in time at which the shastras were composed. Such futile efforts may reveal apparent inconsistencies in the shastras, but cannot reconcile them. Ultimately, this mundane research into the shastras leads the investigators to reject the very Absolute Reality which the shastras establish.Shrimad Bhagavad-gita is a specific part of Mahabharata, but mundane research workers even assert that it has been added at a later date. This sort of investigation does not proclaim and expand the glories of our sanatana arya rishis. On the contrary, its influence causes the investigators to exhibit extreme neglect and disobedience toward them. This is not a search for immortal nectar;rather it is the vomiting of poison.

Nowadays, educated people often use the term sampadayika t mean sectarian, and this conception influences their thought processes as well. They intend to show that they are very liberal, but they forget that vishuddha-sampradaya, (the pure path which leads to the Supreme Absolute Truth) is the very crowning glory of sanatana arya-dharma, the eternal religion of the Aryan civilisation of advanced spiritual culture. A sampradaya really means shri guru-parampara, a bona-fide successior of gurus through which spiritual instructions in the science of the Absolute Truth are received aurally. Sat-sampradaya means that system that fully and totally bestows the Supreme Absolute Truth. This sampradayika line, or dhara, has been existing and flowing within the Indian theistic society since time immemorial.

People who have been influenced by the foreign doctrine of atheistic communism are trying to destroy the scientifically based sampradaya-pranali (system) which our arya-rishis established. The root cause of all these problems is the mistaken understanding of the word 'sectarian', which has been brought in from the West. Nowadays people challenge the sat-sampradaya by putting forward the narrow conceptions of many imaginary and concocted sampradayas (sects). They cannot investigate the Supreme Absolute Truth properly, so they make compromises, and succumb to the dictation of the flickering mind. This policy of 'liberality' or 'mass opinion' is a popular fad nowadays. Those who develop this attitude of opportunism inevitably become nirvishesha-vadis, and worship the featureless aspect of brahma.

Such foolish attempts to establish para-tattva Bhagavan as nivishesa, devoid o variety, are nowadays being termed apasampradayika or 'non-sectarian'. The prevailing trend is to interpret shastras such as Bhagavad-gita in this apasampradayika ('non-sectarian')way. On the strength of this bogus apasampradayika ideologyn society approves of unrestrained acts, which are performed merely for one's whimsical pleasure, and which are not condoned by shastra. This is very lamentable. The sanatana arya rishis and nitya-siddha maha -purushas know past, present and future, and have perfected their understanding and realisation of the Supreme Absolute Reality, the param satyam. Modern speculators minimise and reject the conclusive statements of such great souls, considerimg them to be tainted with the defect of sampradayika, or 'sectarian'. These misguided commentators prefer the explanation of shastra given by political and social leaders, karmis, jnanis and yogis, simply because they are apasampradayika or 'non-sectarian', and for no better reason . It is to be understood that their intelligence is simply engrossed in impersonalism and deeply steeped in materialism.

If we are to understand the philosophy of Shrimad Bhagavad-gita correctly, and know its real conclusion, we must follow our previous acaryas and accept the shelter of their instructions. Then and only then , will its real innermost intentions be revealed to us and embraced by us. Any shastra is simple and easy to understand if the author composes his own commentary on it, explaining and illuminating it's real intent and meaning. Otherwise if we try to penetrate its meaning without the help of this commentary, we will inevitably be overpowered by the four defects: illusion, imperfection of the senses, the tendency to commit mistakes , and the tendency to cheat. However the previous acaryas in ou guru-parampara(succession of spiritual preceptors), and the trikala-jna rishis who know past, present and future, are free from these four defects. The only way to understand the real essence of the Gita is to accept the shelter of their perfected realizations of the Supreme Absolute Truth. In this connection, my divine master, parama-aradhyadeva Shri Shrila Bhakti Prajnana Keshava Gosvami Maharaja has given pertinent instructions about Shrimad Bhagavad-gita, which I will try to summarize here.

"The purpose of the Gita is not to give instructions on politics or military tactics. Rather it's aim is complete sharanagatiunto the lotus feet of Shri Krishna, the Supreme Absolute reality. The Gita seems to have been spoken for Arjuna's benefit. Actually however Arjuna is Bhagavan Shri Krishna's eternal associate and sakha, so he can never come under the spell of illusion. His apparent bewilderment was part of the dramatic performance which facilitated the advent of the Gita. It is understood from the statements of the Vedas: partho vatsa, "The advent of the Gitamrita is compared to the giving of milk, and Arjuna plays the part of the calf". This milk of the Gitamrita has not been given only for Arjuna's benefit, but for the whole of humanity. Shri Krishna Himself has said: mam ekam sharanam vraja. The import of the word ekam is to surrender only unto the supremely omnipotent Shri Krishna, and this is indeed the only conclusion of Gita-shastra. We find in the Gita that Shi Bhagavan instructs His bhakta to take a vow on His behalf: kaunteya pratjanihi na me bhaktah pranashyati. This is because He infallibly protects the vow of His bhaktas under all circumstances, but the vow which He Himself takes can be slackened by his bhaktas distressful prayers. Therefore, by the display of His natural disposition of bhakta vatsalya, He is proclaiming the victory of His bhaktas in Gita (4.9). He has stated that His appearance and activities , which are endowed with inconceivable shakti, are divya (divine), alaukika (supra-mundane) and aprakrita (beyond the material modes). The Vedas are the vani which has emanated directly from the breathing of Ishvara. Shrimad Bhagavad-gita are the words which have emanated from the lotus mouth of that ver Ishvara, and it is apaurusheya. That is to say , its origin is divine and beyond human authority, exactly like that of the vedas. There is no scope for disputing this fact. In Gita (9.11), Bhagavan has said to Arjuna that foolish people who are deluded by maya (avidya) do not show any respect or His aprakrita sac-cid-ananda form, or Shri vigraha. On the contrary they disregard it, considering it to be an ordinary, perishable, human body. Nothing can be a worshipful object if it is impersonal or bereft of form. We cannot accept that an object is nirguna or aprakrita merely because it has an impersonal nature. The sac-cid-ananda forms of Shri Bhagavan and the Vaishnavas are extremely pure, free from material modes (niguna tattva), and aprakrita, although material senses cannot perceive this."

Jagad-guru Shrimad Bhaktisiddhanta Sarasvati Prabhupada has written in his tika: "Shrimad Bhagavad-gita, which consists of 18 chapters, is also famous as Upanishata. there are numerous commentaries, explanations and translations of this shastra in various languages. Amongst the various commentaries on Shrimad Bhagavad-gita which are available today, only those of Shrila Shridhara Svami, Shrila Ramanujacarya, Shrila Vishvanatha Cakravarti Thakura and Shrila Baladeva Vidyabhushana are prominent. Devotees who have taken shelter of Shri Chaitanyadeva, the worshipable ishta of Gaudiya Vaishnava's, derive the greatest pleasure from these commentaries which are recommended and approved by Shri Gaurangadeva's associates. Brahmanaswho are born into a seminal brahmana lineage (shaukra brahmanas), adopt the occupation of smarta dharma which Manu propagated. However , Gita refutes all these speculative opinions, because it makes provision for varna based on occupational aptitude, and not just on birth. Bhagavan Shri Krishna has said, ' When peoples knowledge is stolen or covered by material desires to gain wealth or remove distress, they are compelled by their own nature to worship the respective devas according to the appropriate rules and regulations.' Why should we give up the shelter of Adhokshaja Bhagavan, and accept the shelter of different devas? When one forsakes the worship of aprakrita Kamadeva, Bhagavan Vishnu, and instead worships others, his knowledge is destroyed and lost. It is not possible to worship K amadeva, the aprakrita Navina Madana, until one is free from all other types of desires."

Jagad-guru Shrila Saccidananda Bhaktivinoda Thakura has said in his Rasika-ranjana exposition of the Gita, " When the supremely compassionate Bhagavan Shri Krishnachandra, whose vows are infallible, spoke Shrimad Bhagavad-gita, he seemed to be directing His words at his friend Arjuna. Actually, however, He manifested this shastra for the deliverance of the whole world. It is the very form of deep reflection on the essential meanings of all the Vedas, and it is the soul means for attaining the highest goal.

"Therefore, Gita shastra is like the crest ornament of the Upanishads which, along with Brahma-sutra, direct one wholly and solely towards shuddha-bhakti. When people who have attained brahma realization hear Gita shastra, they will accept sannyasa as Uddhava did. The deep import of the Gita is that one's eligibility (adhikara) is always in accordance with his nature (svabhava). A baddha-jiva cannot possibly attain tattva-vastu (the Absolute Reality) if he abandons his own adhikara. Karma, jnana and bhakti, each have their separate svabhava, so their svarupas (forms)are also different.Consequently, the acaryas have , ater thorough deliberation on tattva, separated karma-kanda, jnana-kanda and bhakti into distinct categories.When one aims at attaining the supreme pleasure in the form of bhagavat-seva, and disregards all lesser and inferior pleasures, then karma culminates in bhakti. Therefore the highest objective and result of the jiva's karma is bhakti alone. Bhakti is an extremely deep and secret tattva. It is the very life giving elixir fo both karma and jnana, because it is the necessary means by which they become successful.

"Based on these considerations the subject of bhakti has been placed in the middle six chapters of the Gita, showing that vishuddha-bhakti is indeed the topmost objective of the Gita. The shloka, sarva-dharman parityajya at the end of the Gita establishes that sharanagati unto Bhagavan is indeed the most confidential instruction."

If one wants to understand the conclusive teachings of reality (tattva-siddhanta) of the entire Shrimad Bhagavad-gita from it's auspicious beginning to it's end, one must first of all become sharanagata (surrendered) unto the Shri Rupanuga Gaudiya Vaishnava acarya guru-varga. We must accept the pure instructions of nitya-siddha personalities who are beyond the mundane realm, for their instructions are free from the four defects of illusion etc.;we have no other means. different trees such as neem, mango,bela and imli on the banks of the Bhagavati Ganga all receive the same pure water, but they yield different types of fruit, which are bitter, sweet and sour. Similarly many different jivas who are still under the spell of daivi-maya, read the same shastra and reach different conclusions according to their respective svabhavas. One may ask why Bhagavan instructed His dear friend Arjuna to practice karma, jnana, yoga and so on, if they are not the supreme means. The answer is that , wherever Shri Krishna has discussed these subjects, He has also mentioned in the same places that endeavours for karma, jnana and yoga are meaningless and fruitless without Bhagavad bhakti.

Shri Chaitanya Mahaprabhu has instructed that the highest method of bhajan is to be in the anugatya (guidance) of the Vraja gopis: aishvarya shithila preme nahi mora prita. This is His sole innermost intention. In the Gita, Bhagavan Shri Krishna, who is the origin of all avataras, has said , sarva dharman parityajya. In this verse, he has demonstrated and taught that He is the supreme controller of maya, the devas and the whole cosmos, and also that He is the supremely worshipful object of all, the supreme object of bhajana. He is the foundation or support of nirvishesha-brahma, the worshipful object of the jnanis. He is the non-dual Absolute Reality (advaya-jnana tattva), and He is advitiya vastva vastu (the Absolute Reality without a second). As the para-tattva, He is the embodiment of all nectarean mellows and He is the worshipful of all.

The subject of the first six chapters of Gita shastra is karma-yoga, and the last six chapters deal with jnana-yoga. Since bhakti-yoga is placed in the middle six chapters, we should understand that Bhakti Mahadevi is the supreme shelter of karma and jnana. In the assembly where Shrimad Bhagavatam was recited, Bhakti Mahadevi was established as the sole life-giving source of jnana, vairagya etc. Karma, jnana and yoga cannot give their respective desired fruits without the mercy of Bhakti-devi. Specific evidence for this is provided by statements such as: bhaktya mam abhijanati; bhaktya labhyastvananyaya; bhaktyaham ekaya grahya; bhaktya tushyati kevalam; bhaktyevainam nayati; na sadhayati mam yoga and so on. The authoratative shastras have clearly stated that the highest instruction for the jivas is to perform only vishuddha, ananya or kevala bhakti.

The Gita shloka: satatam kitayanto mam, establishes that the worship of Shri Bhagavan consists of kirtana of Shri Krishna's name, orm, qualities and pastimes etc., and practising the nine-fold limbs of bhakti. it is said in Chaitanya-caritamrita: aprakrita vastu nahe prakrita gocara, " That which is aprakrita is beyond the wpproach of prakta, jnana and intelligence." Conceit, scholarship and other mundane qualities have no access to that aprakrita realm. Exclusive sharanagati, or self surrender, is the only means of attaining the mercy of Bhagavan. many people who are intoxicated with their own mundane scholarship and ego, falsely claim that they have undestood the imports of the shastras, and that they can teach others as well. However, they simply deceive themselves and their audience. To emphasize this point of loving surrender, Shri Krishna has given the instruction, tesham satata yuktanam.

Bhagavat-tattva can be known thoroughly through the medium of buddhi-yoga, intelligence in union with Bhagavan, which He himself bestows. Those who, with great faith, accept the shelter of the lotus feet of Shri Hari, Guru and Vaishnavas can understand the real imports of the shastra. They can then very easily cross over the ocean of material existence, attain para-bhakti unto the lotus feet of Shri Krishna, and become eligible for his prema. Thus by the word sarva guhyatam (the most confidential instruction of the Gita), the supreme goal to be attained has been ascertained. This is also called pancama purushartha, the highest stage of saddhana and bhajana.Shri Bhagavan has established the supremacy of bhakti-yoga through the medium of a comparative discussion. Shri Chaitanya Mahaprabhu and His associates , who have descended to purify the age of Kali, have shown the path of searching for the most Supreme Absolute Reality, which is the zenith of saddhana and bhajana. In doing so they have shown their causeless, heartly compassion towards the jivas, and have performed the supremely benevolent act for our sake. Therefore, this is the only process which has been approved and recommended by thoughtful sages and scholars throughout the entire world.

Appearance day of Shri Shri Gurupada-padma

510 Gaurabda

3 Phalguna 2053 Samvat

25-2-1997 AD

Shri Guru Vaishnava dasanudasa
Tridandi Bhikshu
Shri Bhaktivedanta Vamana