SRI SRI PREMA-VIVARTA: CHAPTER ONE

Invocation of Auspiciousness

radha-krsna-pranaya-vikrtir hladini-saktir asmad
ekatmanav api bhuvi pura deha-bhedam gatau tau
chaitanyakhyam prakatam adhuna tad-dvayam chaikyam aptam
radha-bhava-dyuti-suvalitam naumi krsna-svarupam

(Sri Chaitanya-charitamrita: Adi-lila, 1.5)

api–Although tau–They [are] eka-atmanau–by nature one, asmat–through hladini-saktih–the pleasure potency, radha-krsna-pranaya-vikrtih–a transformation of Radha and Krishna's love, [They] pura–eternally gatau–possess deha-bhedam–separate bodies bhuvi–within the world. adhuna–Now, tad-dvayam–these two aptam–have become prakatam–manifest aikyam–as one cha–and [are] akhyam–known as chaitanya–'Chaitanya'. naumi–I bow krsna-svarupam–to Krishna's form suvalitam–adorned with radha-bhava-dyuti–the heart and halo of Sri Radha.

Although Sri Radha and Sri Krishna are by nature one, through the hladini-sakti, a transformation of Their love, They exist eternally in separate forms. Now, They have manifested in one combined form as Sri Chaitanya. I bow to Him, Krishna Himself adorned with the heart and halo of Sri Radha.

akhanda-advaya-jnana sarva-tattva-sara
sei tattve danda-paranama bara bara [1]

danda-paranama–I bow bara bara–again and again sei khanda-advaya-jnana tattve–to the indivisible, nondual Absolute, sarva-tattva-sara–the essence of all truths. [1]

I bow again and again to the indivisible, nondual Absolute, the essence of all truths.

sei tattva kabhu dui radha-krsna-rupe
kabhu eka paratpara chaitanya-svarupe [2]

sei tattva–The Absolute [is] kabhu–sometimes dui–two radha-krsna-rupe–as Radha and Krishna, [and] kabhu–sometimes eka–one chaitanya-svarupe–as Sri Chaitanya, paratpara–the Supreme Being. [2]

The Absolute is sometimes two, as Radha and Krishna, and sometimes one, as Sri Chaitanya, the Supreme Being.

tattva-vastu eka sada advitiya bhaya
vastu vastu-sakti majhe kichhu bheda nai [3]

tattva-vastu–The Absolute [is] sada–eternally eka–one advitiya bhaya–without a second, [and] kichhu nai–there is no bheda–difference majhe–between vastu–the Absolute [and] vastu-sakti–the Absolute's energy. [3]

The Absolute is eternally one without a second, and there is no difference between the Absolute and the Absolute's energy.

bheda nai vate, kintu sada bheda taya
"bhedabheda avichintya" sarva-vede gaya [4]

vate–Truly, nai–there is no bheda–difference [between them], kintu–yet [there is] sada–always bheda–a difference taya–between them. sarva-vede–All the Vedas gaya–glorify "bhedabheda avichintya"–this "inconceivable difference and nondifference". [4]

Truly, there is no difference between them, yet there is always a difference between them. All the Vedas glorify this "inconceivable difference and nondifference".

vastu-sakti chit-svarupa bhavete sandhini
kriyate hladini tai tribhava-dharini [5]

vastu-sakti–The Absolute's energy [is] chit-svarupa–spirit by nature, bhavete sandhini–existence in form, [and] kriyate hladini–pleasure in action, [and] tai–thus tribhava-dharini–possesses three aspects. [5]

The Absolute's energy is spirit by nature, existence in form, and pleasure in action. The Absolute's energy thus possesses three aspects.

vastu-sakti-dvare vastu deya parichaya
vastu-sakti kriya-yoge sarva siddha haya [6]

vastu–The Absolute parichaya deya–reveals Himself vastu-sakti-dvare–through the Absolute's energy; sarva–everything haya–is siddha–effected kriya-yoge–by the action vastu-sakti–of the Absolute's energy. [6]

The Absolute reveals Himself through His energy; everything is effected by the action of the Absolute's energy.

akhanda vastute bhava kriya nitya haya
sakti saktiman vastu tabu prthak naya [7]

bhava–Feeling [and] kriya–action haya–happen nitya–constantly akhanda vastute–within the indivisible Absolute. vastu–The Absolute [is] sakti–energy [and] saktiman–the possessor of all energy. tabu–Still, naya–the Absolute is not prthak–differentiated. [7]

Feeling and action happen constantly within the indivisible Absolute. The Absolute is energy and the possessor of all energy. Still, the Absolute is not differentiated.

hladini vastuke diya duiti svarupa
vraje radha-krsna-lila karaya aparupa [8]

hladini–The pleasure potency vastuke duiti svarupa diya–separates the Absolute into two [and] karaya–makes radha-krsna-lila–Radha and Krishna's Pastimes vraje–in Vraja aparupa–sublime. [8]

The hladini-sakti separates the Absolute into two and makes Radha and Krishna's Pastimes in Vraja sublime.

radha-krsna-pranayera vikrti hladini
avichintya sakti radha-krsna-unmadini [9]

hladini–The pleasure potency [is] vikrti–a transformation radha-krsna-pranayera–of Radha and Krishna's love, avichintya sakti–an inconceivable energy [that] radha-krsna-unmadini–delights Radha and Krishna. [9]

The hladini-sakti is a transformation of Radha and Krishna's love, an inconceivable energy that delights Radha and Krishna.

aghatana ghataite dhare mahasakti
nirvikare kariyachhe vikara anurakti [10]

dhare–She has mahasakti–immense power aghatana ghataite–to make the impossible possible: kariyachhe–she has made vikara–transformations anurakti–of love nirvikare–within that which is non-transformable. [10]

The hladini-sakti has immense power to make the impossible possible: she has made transformations of love within the non-transformable Absolute.

ebe eka uthila apurva purva-paksa
tarkika na bujhe yadi chinte varsa laksa [11]

ebe–Now, eka–an apurva–unprecedented purva-paksa–proposition uthila–has arisen [that] tarkika–speculators bujhe na–do not understand [even] yadi–if chinte–they think [about it] laksa varsa–for hundreds of thousands of years. [11]

Now, an unprecedented proposition has arisen that speculators do not understand, even if they think about it for hundreds of thousands of years.

krsna yare krpa kare sei matra jane
laksa-varsa chinti' taha na bujhibe ane [12]

matra–Only sei–those yare–whom krsna–Krishna krpa kare–blesses jane–understand [it]. ane–Others bujhibe na–will not understand taha–it [even] chinti'–after thinking [about it] laksa-varsa–for hundreds of thousands of years. [12]

Only those whom Krishna blesses understand it. Others will not understand it, even after thinking about it for hundreds of thousands of years.

radha-krsna-pranayera vikara hladini
pranayera pare janme chitta-unmadini [13]

hladini–The pleasure potency, vikara–a transformation radha-krsna-pranayera–of Radha and Krishna's love, janme–manifests pare–after [Radha and Krishna's] pranayera–love [and] chitta-unmadini–delights [Their] hearts. [13]

The hladini-sakti, a transformation of Radha and Krishna's love, manifests after Radha and Krishna's love and delights Their hearts.

radha-krsna dui hale haya ta' pranaya
pranaya ha-ile tabe vikara ghataya [14]

[When] radha-krsna–Radha and Krishna hale–become dui–two, pranaya–love ta' haya–manifests, [and when] pranaya–love ha-ile–manifests, tabe–then vikara–transformations ghataya–occur. [14]

When Radha and Krishna become two, love manifests, and when love manifests, transformations occur.

dui deha habara age vikara na chhila
tabe eka-rupa dui kemane ha-ila [15]

age–Before habara–Radha and Krishna assumed dui–two deha–bodies, chhila na–there were no vikara–transformations. tabe–So, kemane–how [did] eka-rupa–one form ha-ila–become dui–two? [15]

Before Radha and Krishna assumed two bodies, there were no transformations. So, how did one form become two?

hladini ha-ite haya dui deha bheda
kotha va hladini chhila ha-ila prabheda [16]

bheda haya–One form separated [into] dui–two deha–bodies ha-ite–because of hladini–the hladini-sakti. [But] kotha va–where chhila–was hladini–the hladini-sakti [when] prabheda ha-ila–they separated? [16]

One form separated into two because of the hladini-sakti. But where was the hladini-sakti when they separated?

ei prasnera eka-matra achhe ta' uttara
desa-kalatita krsna-tattva nirantara [17]

eka-matra–The only uttara–answer ta' achhe–there is ei prasnera–to this question [is that] krsna-tattva–Krishna, by nature, [is] nirantara–eternally desa-kalatita–beyond time and space. [17]

The only answer to this question is that Krishna, by nature, is eternally transcendental to time and space.

prakrtira madhye dekha kalera prabhava
bhuta-bhavisyatera buddhi tahara svabhava [18]

prakrtira madhye–Within material existence, dekha–you see prabhava–the influence kalera–of time; buddhi–awareness bhuta-bhavisyatera–of past and future [is part of] tahara–its svabhava–nature. [18]

Within material existence, you see the influence of time; awareness of past and future are natural within material existence.

aprakrta-tattve bhuta bhavisyat nai
nitya-vartamana tatha balihari yai [19]

aprakrta-tattve–In divinity, [however,] nai–there is no bhuta–past [or] bhavisyat–future. tatha–There, [there is] nitya-vartamana–the eternal present, [which] balihari yai–is indescribable. [19]

In divinity, however, there is no past or future; there is only the eternal present, which is indescribable.

vanmanera agochara aprakrta-tattva
varnite aise dosa ei matra satya [20]

aprakrta-tattva–Divinity [is] vanmanera agochara–beyond the mind and words. varnite–Describing [it] aise–brings about dosa–error. ei–This matra–alone [is] satya–true. [20]

Divinity is beyond thought and description. Describing it leads to error. This alone is the truth.

aprakrta-tattve kabhu dosa nahi pai
achintya-saktite saba samadhana bhai [21]

kabhu nahi pai–We never find dosa–faults aprakrta-tattve–in divinity. bhai–Brother, saba–everything [is] samadhana–harmonised achintya-saktite–by [the Absolute's] inconceivable energy. [21]

We never find faults in divinity. Brother, everything is harmonised by the Absolute's inconceivable energy.

purvapara hena katha kabhu nahi taya
sarvada nutana saba anande mataya [22]

kabhu nahi–There is never hena katha–such notion purvapara–of before and after taya–there. saba–Everything [is] sarvada nutana–ever-new [and] mataya–overflows anande–with joy. [22]

There is never any sense of before and after in the Absolute. Everything is ever-new and overflows with joy.

ataeva tattve ye akhanda-khanda-bhava
sama-kale dekhi seo tattvera svabhava [23]

ataeva–Thus, seo ye akhanda-khanda-bhava–the states of being divided and undivided, [which] dekhi–we see tattve–in the Absolute sama-kale–simultaneously, [are both part of] tattvera–the Absolute's svabhava–nature. [23]

Thus, the states of being divided and undivided, which we see within the Absolute simultaneously, are both part of the Absolute's nature.

viruddha-dharmasraya tattva ascharya tara guna
janme nai hladini tabu kriyate nipuna [24]

tattva–The Absolute [is] viruddha-dharmasraya–the shelter of contradictory natures. [This is] tara–His ascharya–astonishing guna–quality: janme nai–without having manifest, hladini–the hladini-sakti [is] tabu–still nipuna–adept kriyate–in action. [24]

The Absolute has contradictory natures. This is one of the Absolute's astonishing qualities: without having manifest, the hladini-sakti still acts expertly.

janmibara purve radha-krsne dui kare
duhe premera vikara haye nije janma dhare [25]

purve–Prior janmibara–to [her] manifestation, kare–she makes radha-krsne–Radha and Krishna dui–two [and then] janma dhare–she manifests nije–herself haye–as vikara–the transformations premera–of love duhe–between Them. [25]

Prior to her manifestation, she makes Radha and Krishna two, and then manifests herself as the transformations of love between Them.

nitya-vartamana tattva kala-dosa-hina
kala-dosa-vichara prakrte samichina [26]

tattva–The Absolute, nitya-vartamana–eternally present, [is] kala-dosa-hina–free from the fault of time. kala-dosa-vichara–Consideration of the fault of time [is] samichina–appropriate prakrte–for material existence. [26]

The eternally present Absolute is free from the fault of time. Consideration of time applies only to material existence.

sri-advaya-tattva ara radha-krsna-tattva
sama-kala satya nitya ara suddha sattva [27]

sri-advaya-tattva–The nondual Absolute ara–and radha-krsna-tattva–Radha-Krishna [are] sama-kala–simultaneously satya–true, nitya–eternal, ara–and suddha sattva–pure in nature. [27]

The nondual Absolute and Radha-Krishna are simultaneously existent, eternal, and spiritual.

ataeva radha-krsna dui eka hana
adhuna prakata mora chaitanya gosana [28]

ataeva–Thus, dui–the two, radha-krsna–Radha and Krishna, hana–have become eka–one adhuna–now [and] prakata–manifest [as] mora–my gosana–Lord, chaitanya–Sri Chaitanya. [28]

Thus, the two, Radha and Krishna, have now become one and manifest as my Lord, Sri Chaitanya.

"adhuna" balite kala-bheda nahi kara
aprakrte kala-bheda nahi taha smara [29]

balite–As I say, "adhuna"–"now", kara nahi–do not make kala-bheda–a temporal distinction. smara–Remember taha–that nahi–there are no kala-bheda–temporal distinctions aprakrte–in divinity. [29]

I said, "now", but do not make a temporal distinction. Remember that there are no such distinctions in divinity.

"radha-krsna chhila, bhela chaitanya gosani"
e balile kala-dosa satya-vastu harai [30]

"radha-krsna–"Radha and Krishna chhila–existed, [and then] bhela–became chaitanya gosani–Lord Chaitanya"— e balile–if you say this, kala-dosa–the fault of time [occurs, and] harai–you misunderstand satya-vastu–the true Absolute. [30]

"Radha and Krishna existed, and then became Lord Chaitanya"—if you say this, you make a temporal distinction and misunderstand the Absolute.

'ekatma' sabdete yadi sri-chaitanya mana
radha-krsne habe bhai adhunika jnana [31]

bhai–Brother, yadi–if mana–you consider 'ekatma' sabdete–the word ekatma [means] sri-chaitanya–Sri Chaitanya, [and that] habe–He will become radha-krsne–Radha and Krishna, [then] adhunika jnana–a temporal distinction [is made]. [31]

Brother, if you consider that the word ekatma means Sri Chaitanya and that He will become Radha and Krishna, then you make a temporal distinction between Them.

"agre radha-krsna kiba sachira nandana"
e vichare vrtha kala na kara kartana [32]

"kiba–"Who [was] agre–first: radha-krsna–Radha and Krishna [or] sachira nandana"–the son of Sachi?" kala kartana kara na–Do not spend [your] time vrtha–uselessly e vichare–with such analysis. [32]

"Who was first: Radha and Krishna or Sri Chaitanya?" Do not waste your time analysing this.

baliyachhi aprakrte saba vartamana
chaitanye krsnete tarke hao savadhana [33]

baliyachhi–I have said [that] saba–everything aprakrte–within divinity [exists] vartamana–in the present. savadhana hao–Be cautious tarke–in arguing [over] chaitanye krsnete–Chaitanya and Krishna. [33]

I have already said that everything within divinity exists in the present, so be cautious about arguing over Sri Chaitanya and Sri Krishna.

sama-kala nitya-kala dui tattva satya
akhanda advaya lila tattvera mahattva [34]

dui tattva–The two of Them satya–exist sama-kala–simultaneously [and] nitya-kala–eternally, [and Their] akhanda–indivisible, advaya–nondual lila–Pastimes [are] mahattva–the glory tattvera–of the Absolute. [34]

Sri Chaitanya and Sri Krishna exist simultaneously and eternally, and Their indivisible, nondual Pastimes are Their glory.

pranaya-vikara-sakti sei ahladini
dui tattve sama-kala rakhe ei jani [35]

jani–We understand ei–that pranaya-vikara-sakti–this energy, the transformation of [Their] love, sei ahladini–the hladini-sakti, sama-kala–simultaneously rakhe–maintains dui tattve–the two of Them. [35]

We understand that the transformation of Their love, the hladini-sakti, simultaneously maintains Them both.

sei ta' chaitanya ebe prapancha-prakate
sankirtana kari' bule ganga-sindhu-tate [36]

sei ta' chaitanya–This Sri Chaitanya [is] ebe–now prapancha-prakate–manifest in the material world. bule–He walks ganga-sindhu-tate–along the shore of the Ganga and the ocean sankirtana kari'–chanting [His Name]. [36]

Sri Chaitanya is now manifest in the material world. He walks along the shore of the Ganga and the ocean performing sankirtan.

krsna-lilara adhika ei sri-chaitanya-lila
pranaya-vikara yate utkata ha-ila [37]

ei sri-chaitanya-lila–Sri Chaitanya's Pastimes [are] adhika–more krsna-lilara–than Sri Krishna's Pastimes: pranaya-vikara–the transformations of love yate–within them ha-ila–have become utkata–extreme. [37]

Sri Chaitanya's Pastimes are more than Sri Krishna's Pastimes: the transformations of love within them are the most intense.

utkata ha-iya krsne radha-bhava-dyuti
makhaila prema-bhare ahladini sati [38]

utkata ha-iya–Intensifying, sati ahladini–the chaste pleasure potency prema-bhare–lovingly makhaila–enveloped krsne–Krishna radha-bhava-dyuti–with the heart and halo of Radha. [38]

Intensifying, the chaste hladini-sakti lovingly enveloped Krishna with the heart and halo of Radha.

vrajera adhika sukha navadvipa-dhame
paila purata krsna asi' nija kame [39]

purata–Golden krsna–Krishna asi'–came nija kame–to fulfil His desires, [and] paila–felt adhika–more sukha–joy navadvipa-dhame–in Nabadwip Dham vrajera–than [in] Vraja. [39]

Then Golden Krishna appeared to fulfil His desires, and felt more joy in Nabadwip Dham than He does in Vraja.

chaitanya-murati krsnera apurva-svarupa
krsna-murti chaitanyera svarupa aparupa [40]

chaitanya-murati–The form of Sri Chaitanya [is] apurva-svarupa–an extraordinary form krsnera–of Sri Krishna, [and] krsna-murti–the form of Sri Krishna [is] aparupa svarupa–a wonderful form chaitanyera–of Sri Chaitanya. [40]

Sri Chaitanya is an extraordinary form of Sri Krishna, and Sri Krishna is a wonderful form of Sri Chaitanya.

hladinira dui saja parama madhura
madhu haite madhu, taha haite sumadhura [41]

dui–These two saja–arrangements hladinira–of the pleasure potency [are] parama–supremely madhura–sweet. [They are] madhu–sweeter haite–than madhu–sweetness, [and] sumadhura–even sweeter haite–than taha–that. [41]

Both of these arrangements of the hladini-sakti are supremely sweet. They are sweeter than sweetness, and even sweeter still.

sumadhura svarupa krsnera chaitanya-murati
nirantara kari tate dandavan-nati [42]

nirantara–Eternally, dandavan-nati kari–I bow tate–to Him, svarupa–the embodiment sumadhura–of the supreme sweetness, krsnera chaitanya-murati–Sri Krishna's form as Sri Chaitanya. [42]

Eternally, I bow to the embodiment of the supreme sweetness, Sri Krishna's form as Sri Chaitanya.

yadi bala 'ekatma' sabde brahma nirvikara
yaha haite radha-krsna-svarupa sakara [43]

yadi bala–You may say 'ekatma' sabde–the word ekatma [means] nirvikara brahma–nondifferentiated Brahma, haite–from yaha–which radha-krsna-svarupa–Radha and Krishna [became] sakara–embodied. [43]

You may say that ekatma means nondifferentiated Brahma, from which Radha and Krishna assumed forms.

e siddhanta haite nare slokera abhase
sei dui eka atma chaitanya-prakase [44]

e siddhanta–This conclusion haite nare–cannot be abhase–the intention slokera–of the verse. sei dui–The two [are] eka–one atma–entity chaitanya-prakase–in the form of Sri Chaitanya. [44]

Such a conclusion, however, cannot be the intended meaning of the verse. The two, Radha and Krishna, are one entity (atma) as Sri Chaitanya.

chaitanya nahena kabhu brahma nirvikara
ananda-vikara-purna visuddha sakara [45]

chaitanya–Sri Chaitanya kabhu nahena–is never nirvikara brahma–nondifferentiated Brahma. [He has] visuddha–a pure sakara–form ananda-vikara-purna–filled with transformations of ecstasy. [45]

Sri Chaitanya is never nondifferentiated Brahma. He has a spiritual form and is filled with transformations of ecstasy.

brahma tara sri-angera jyoti nirvisesa
brahmera pratistha krsna-chaitanya-visesa [46]

krsna-chaitanya-visesa–Sri Krishna Chaitanya Himself [is] pratistha–the origin brahmera–of Brahma; brahma–Brahma [is] nirvisesa jyoti–the nondifferentiated lustre tara sri-angera–of His divine form. [46]

Sri Krishna Chaitanya Himself is the origin of Brahma; Brahma is the nondifferentiated lustre of His divine form.

ataeva 'ekatma' sabdete sri-chaitanya
bujhena pandita-gana svarupadi dhanya [47]

ataeva–Thus, svarupadi dhanya pandita-gana–Svarup Damodar and other renowned scholars bujhena–understand sabdete–the word 'ekatma'–ekatma [to mean] sri-chaitanya–Sri Chaitanya. [47]

Thus, Svarup Damodar and other renowned scholars understand ekatma to mean Sri Chaitanya.

sei ta' 'ekatma'-tattve kara paranama
radha-krsna-seva pabe, siddha habe kama [48]

paranama kara–Bow sei ta' 'ekatma'-tattve–to that ekatma ('one being'). pabe–You will attain radha-krsna-seva–Radha and Krishna's service, [and your] kama–desires siddha habe–will be fulfilled. [48]

Bow down to that ekatma ('one being'). You will attain Radha and Krishna's service, and all your desires will be fulfilled.

yadi bala 'ekatma' sabde haya paramatma
yaha ha-ite radha-krsna haya dui atma [49]

yadi bala–You may say [that] sabde–the word 'ekatma'–ekatma ('one being') haya–means paramatma–the Supersoul (the all-pervading Soul of all beings), ha-ite–from yaha–which radha-krsna–Radha and Krishna haya–have become dui–two atma–beings. [49]

You may say that ekatma ('one being') means the Supersoul, from which Radha and Krishna have become two beings.

slokera abhase taha kabhu nahe siddha
"chaitanyakhya"-sabde haya bada-i viruddha [50]

taha–That kabhu siddha nahe–is never abhase–the intention slokera–of the verse. "chaitanyakhya"-sabde–The word Chaitanyakhya ('known as "Chaitanya"') haya–is bada-i–completely viruddha–contradictory [to this]. [50]

That can never be the intended meaning of the verse, however, because the word Chaitanyakhya ('known as 'Chaitanya'') is completely contradictory to this.

mula-tattva sri-chaitanya-svarupa janiba
tahara amsa paramatma sarvada bujhiba [51]

janiba–Understand [that] sri-chaitanya-svarupa–Sri Chaitanya Himself [is] mula-tattva–the original truth, [and] bujhiba–understand [that] paramatma–the Supersoul [is] tahara–His sarvada–eternal amsa–expansion. [51]

Understand that Sri Chaitanya is the original truth, and that the Supersoul is His eternal expansion.

radha-krsna-aikya sei 'ekatma'-svarupa
sri-chaitanya mora prana-natha aparupa [52]

radha-krsna-aikya–The combination of Radha and Krishna, sei 'ekatma'-svarupa–the form of that ekatma ('one being'), [is] sri-chaitanya–Sri Chaitanya, [the] aparupa–sublime mora prana-natha–Lord of my heart. [52]

The combination of Radha and Krishna, the form of that ekatma ('one being'), is Sri Chaitanya, the sublime Lord of my heart.

radha-pada-dasi ami radha-pada-dasi
radha-dyuti-suvalita rupa bhalavasi [53]

ami–I [am] radha-pada-dasi–a maidservant of Radha's feet. [I am] radha-pada-dasi–a maidservant of Radha's feet, [and] bhalavasi–I love rupa–the form [that is] radha-dyuti-suvalita–adorned with Her halo. [53]

I am a maidservant of Radha's feet. I am a maidservant of Radha's feet, and I love the form of the Lord that is adorned with Her halo.

paratpara sachi-suta tahara charane
danda-paranama mora ananya-sarane [54]

sachi-suta–The son of Sachi (Sri Chaitanya) [is] paratpara–the Supreme Being, [and] danda-paranama–I bow tahara charane–at His feet. [He is] mora–my ananya-sarane–sole shelter. [54]

The son of Sachi is the Supreme Being, and I bow at His feet. He is my sole shelter.

Translator's Note
Introduction
In Praise of Sri Sri Prema-vivarta
Sri Sri Prema-vivarta:
1 Invocation of Auspiciousness
2 The Composition of this Book
3 First Obeisances
4 Gaura's Greatness
5 Transformations of Ecstasy in Service
6 The Journey of the Soul
7 The Name is for Everyone
8 Give up Deceit
9 Proper Renunciation
10 Caste and Class
11 The Light of Nabadwip
12 Glories of the Vaisnavas
13 Eagerness to see Sri Gaura
14 Contradictory Transformations
15 Morning Pastimes in Nabadwip
16 What is Love?
17 Different Practices for Different Devotees
18 Sri Ekadasi
19 A Collection of Hidden Truths about the Name
20 The Glories of the Name
+ The Ten Offences to the Holy Name
+ Glossary