Mahanidhi Madan Gopal Das

Srimad Bhagavatam is called the “king of all spiritual books” (Grantha Raja) for good reason. Within this triguna-free, immaculate and divine spiritual shastra, the amala purana, one will find all the sweet, majestic and beautiful truths about the sadhana and sadhya (daily practice and perfection) of Gaudiya Vaisnavism.

In his most compassionate and wonderful shastra, Sri Chaitanya Caritamrita, Sri Krishna Dasa Kaviraja summarizes all the teachings of the six Goswamis of Vrindavana along with the key Bhagavatam verses which prove and substantiate these beautiful truths, and which the Goswamis themselves quoted in their own shastras. The same Bhagavatam verse is sometimes quoted once or twice or even four times within the Sri Chaitanya Caritamrita to highlight its importance for all devotees of Sri Chaitanya Mahaprabhu and Radha-Govinda Yugala.

With the grace of Sri Advaita Prabhu, Sri Guru and the Vaisnavas, we will quote some of these important Srimad Bhagavatam verses from the Sri Chaitanya Caritamrita to present the beautiful truths of Gaudiya Vaisnavism regarding Sri Krishna, Sri Radha, Bhakti Sadhana, Sri Harinama, Krishna Prema, Sri Guru and the Vaisnavas.


We will begin by describing the basis, beginning point, and the fundamental truths of Krishna bhakti regarding the identity, position and relationship of the sadhaka (the jivatma) with Bhagavan Sri Krishna which is called sambandha tattva.

Sambandha-tattva means the absolute truth regarding the mutual relationship between the Sri Krishna, the jiva and maya, the external material energy. Sambandha means the relationship, bonding and exchanges that culminate in ultimate love, Krishna prema. Included within the category of sambandha-tattva are the beautiful truths i.e. tattvas of Guru, Vaisnava, Bhagavat (SB), Sri Krishna, Gaura, Nityananda, Shakti, and Jiva.

Why does Sri Rupa Gosvami say bhakti bhajana proper begins with surrender to the spiritual master, adau guru pada ashraya? (Bhakti Rasamrita Sindhu 1.2.74) Why, because the benevolent master is the essential contact, connecting point and eternal link between me and God, Bhagavan and the jiva. The beautiful truth about Sri Guru is the substratum of all other spiritual truths.

Thus we now present some of the key Srimad Bhagavatam verses illuminating the truth of Sri Guru. It is suggested that all sincere sadhakas learn and reflect upon these verses. By doing so one will deepen his/her faith, devotional taste and realization, and also  increase one’s enthusiasm to serve Sri Krishna and Sri Guru more and more.

1. Sri Guru is One with Sri Krishna

ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit
na martya-buddhyāsūyeta sarva-deva-mayo guruḥ
Srimad Bhagavatam 11.17.27

Bhagavan Sri Krishna said, “O Uddhava! You should know the ācārya, Śrī Gurudeva, to be My very self. You should never disrespect him in any way, be envious of him, or judge him to be an ordinary man, because within Śrī Guru are all the devatas.”

Tika Srila Prabhupada: “Sri Guru is like a parent. Without the attentive service of his parents a child cannot grow to manhood. Similarly, without the care of Sri Guru one cannot rise to the plane of transcendental service.

“In the Vāyu Purāṇa an ācārya is defined as one who knows the import of all the Vedic literatures, abides by their rules and regulations, and teaches his disciples to act in the same way. Only out of His immense compassion does Bhagavan Sri Krishna reveal Himself as the spiritual master. Therefore in the dealings of an ācārya there are no activities but the transcendental loving service to Sri Krishna.

“The spiritual master is known to be a direct manifestation of Bhagavan Sri Krishna and a genuine representative of Śrī Nityānanda Prabhu. A disciple should always respect Sri Guru as a manifestation of Śrī Kṛṣṇa.”

“Śrīla Raghunātha dāsa Gosvāmī confirms that one should always think of Sri Guru in terms of his intimate relationship with Mukunda Sri Krishna [nikunja yuno rati keli siddhyai...]. Sri Jiva Goswamipada says (Bhakti Sandarbha 213), ‘The disciple should see Sri Guru as one with Bhagavan Sri Krishna in terms of his being very dear Sri Krishna but not identical with Bhagavan all respect.

“In all the ancient bhakti shastras and in the bhajans of Sri Narottama Dasa Thakura and Sri Bhaktivinoda Thakura, Sri Guru is always considered to be either one of the confidential associates of Śrīmatī Rādhārāṇī or a manifested representation of Śrīla Nityānanda Prabhu.” (Chaitanya Caritamrita. 1.1.46 pur.)

2. Accept Sri Guru as Your Life & Soul

bhayaṁ dvitīyābhiniveśataḥ syād, īśād apetasya viparyayo ’smṛtiḥ
tan-māyayāto budha ābhajet taṁ, bhaktyaikayeśaṁ guru-devatātmā
Srimad Bhagavatam 11.2.37, (4x in Caitanya Caritamrita)

“The jivas adverse to Bhagavan Sri Krishna are bewildered and full of fear due to misidentifying with their temporary material bodies because of absorption in Krishna’s maya i.e. the external, illusory energy. Therefore, an intelligent person, after accepting Sri Guru as his master and very self (guru devatātmā), must worship Parameshvara Bhagavan Sri Krishna with one-pointed devotion (aikantiki bhakti).”

Tika Srila Visvanatha Cakravarti: “Krishna bhaktas should not fear bondage in saṁsāra because as soon as one starts bhakti bhajana fear is naturally destroyed. Non-devotees, however, will always be bound by fear and samsara because they falsely identify with their material body and senses.

“Sri Brahmaji says, ’O Krishna! Until people become Your devotees, their material attachments and desires are thieves, their homes are prisons, and their affectionate feelings for their family members are iron chains binding their feet.’ (Srimad Bhagavatam 10.14.36)

“That fear of saṁsāra takes two forms: foolishness and forgetfulness. Foolishness means thinking, “I am this body, bas!” And forgetfulness means not knowing or forgetting one is actually an eternal spiritual being, a jivatma.

“The forgetful ones never ask questions concerning their past or future. They never ask, “Who am I? What should I do? What was I before? What will I be after?” The word ataḥ in line one of this verse means that the wise, after gaining intelligence by the mercy of Gurudeva’s lotus feet, should fully worship (bhajet) Bhagavan Sri Krishna with pure bhakti devoid of other desires and devoid of karma or jñāna. Such a wise soul considers Sri Guru to be as dear as Bhagavan Sri Krishna and as dear as the self. “

3. Sri Krishna Appears Before Our Eyes as Sri Guru and Internally as the Paramatma, Antaryami

naivopayanty apacitiṁ kavayas taveśa, brahmāyuṣāpi kṛtam ṛddha-mudaḥ smarantaḥ
yo ’ntar bahis tanu-bhṛtām aśubhaṁ vidhunvann, ācārya-caittya-vapuṣā sva-gatiṁ vyanakti
Srimad Bhagavatam 11.29.6

“Sri Uddhava said, ‘O Parameshvara Sri Krishna! Intelligent devotees attain the pinnacle of bliss whenever they remember all that You have done for them. And even if they had the lifespan of Sri Brahmaji, they could never pay off their debt to You. For You so kindly appear in two features—externally as the acharya Sri Guru and internally as Paramātma (Antaryami)—to destroy their misfortune and show the way to You [Krishna prema].”

Tika Srila Visvanatha Cakravarti: “To this Sri Krishna replies, ‘O Uddhavaji! Because I give all benedictions only to persons who worship Me, such bestowals are not unconditional. Rather they are conditional.’

Uddhava: ‘Hey Bhagavan! This is not so. Whatever worship the devotees perform is actually given by You alone. You are the supreme unconditional giver of benedictions. People can never repay their debt even by serving You for thousands of Brahmā’s lifetimes.

‘When Your devotees remember what You have done for them, their bliss increases. What have you done? You appear externally as the mantra-guru and śikṣā-guru to give them mantra diksha and bhakti shiksha. And You appear internally as Paramātmā to give them the intelligence to attain You, dadāmi buddhi-yogaṁ taṁ yena mām upayānti te. (Bhagavad Gita 10.10).

‘And it is You alone that make Your devotees worship You, and You reveal to them the goal of becoming Your eternal loving associate.’”

4. Qualifications of Real Disciple

amāny amatsaro dakṣo nirmamo dṛḍha-sauhṛdaḥ
asatvaro ’rtha-jijñāsur anasūyur amogha-vāk
Srimad Bhagavatam 11.10.6

“A disciple of the Guru should be free from false pride and never consider him/herself to be the doer. The disciple should be active, expert, never lazy, and free from the false conception of “I and mine.” The disciple should have feelings of loving friendship toward Sri Guru, and be patient in attaining the goal, without becoming overwhelmed by material passion. The disciple must eagerly inquire about the Absolute Truth, be free from envy, and always avoid useless talk.”

Tika Srila Visvanatha Cakravarti: “The true disciple should be devoid of possessiveness (nimamaḥ), and have firm affection Sri Guru and Sri Krishna. The disciple should not be hasty [madly passionate] in attaining his desired goal (asatvaraḥ) of Krishna prema.”

Sri Guru tattva ki jai! Srimad Bhagavatam ki jai! Jaya Jaya Sri Radhe!


Please also see other articles from “Beautiful Truths of Bhagavata”  002, 003, 004, 005, 006.

Mahanidhi Madan Gopal Das

Srimad Bhagavatam is called the “king of all spiritual books” (Grantha Raja) for good reason. Within this triguna-free, transcendental treatise, the amala-purana, which showcases the absolutely selfless, divine love of Srimati Radharani, one can find all the sweet, majestic and beautiful truths about the sadhana and sadhya (daily practice and perfection) of Gaudiya Vaisnavism.

In his most compassionate and wonderful shastra, Sri Chaitanya Caritamrita, Sri Krishna Dasa Kaviraja summarizes the teachings of Sri Caitanya Mahaprabhu and the six Goswamis of Vrindavana by mentioning the same Bhagavatam verses that they used to substantiate their sublime instructions.

To emphasize the importance of these particular verses for all Gaudiya Vaisnavas, the same Bhagavatam verse is often mentioned two, three or more times in the Sri Chaitanya Caritamrta.

This series of posts presents these verses, along with selected tikas of our acharyas and the compiler. We will cover the beautiful truths, tattvas, of Krishna, Radha, Vaisnavas, Sri Guru, Bhakti Sadhana, Nama, Prema and more.


* Sri Krishna is the Main Topic of Bhagavatam

janmad -yasya –yaton -vayad –itaratash, carthesh -vabhigyah –svarat
-tene -brahma –hrda -ya –adi –kavaye, -muhyanti -yat -surayah
tejo -vari-mrdam -yatha -vinimayo, -yatra -tri-sargo ’mrsha,
dhamna -svena -sada -nirasta-kuhakam, -satyam param dhimahi (Srimad Bhagavatam 1.1.1/Caitanya Caritamrita, 3 times)

“One should meditate upon the Supreme Truth, Bhagavan Sri Krishna, as the source of all manifestations. Krishna is both present in and aloof from everything in existence. Krishna is completely independent and omniscient. Krishna manifested the wisdom of Veda in the heart of Brahma, the primeval rishi. Just as sun’s rays are mistaken for water (in a mirage), Krishna deludes the greatest devatas by making the temporarily manifest material world seem real. Sri Krishna Himself, however, is forever free from all illusion because Krishna eternally exists in the divine realm.” (Srimad Bhagavatam 1.1.1)

BBT Tika of Srila Prabhupada:

“Acharyas like Sri Jiva Goswami, Sri Sanatana Goswami, Sri Visvanatha Cakravartipada and Vallabhacharya made elaborate commentaries on Bhagavatam. Serious students should go through them to better relish the transcendental messages.”

Mahanidhi Madan Gopal Das: PLEASE NOTE how in the very beginning of Bhagavatam, published in 1962, Srila Prabhupada directs his disciples to study the tikas of both the Gaudiya and Vallabha Sampradayas. Srila Prabhupada is not only appreciating other great Vaisnavas, “in print” he is ordering his disciples to study their sacred words. One may wonder if such a broad-minded, devotional attitude still prevails.

Srila Prabhupada continues: “[In his tika on this verse] Sri Visvanatha Cakravartipada explains that the very first word of the Srimad Bhagavatam “janmaady” indicates the “adi-rasa”, the madhurya-rasa (divine amorous love) found in the transcendental realm of Goloka Vrndavana. In modern civilization, amorous enjoyment is the focal point for all activities.

“However, its real and true form is only experienced in the spiritual world in the Absolute Truth. Without knowing about the actual spiritual form of amorous pleasure, everyone has accepted its material counterpart as the all in all. This Srimad Bhagavatam will gradually elevate the reader to the highest perfectional stage of transcendence.”

Mahanidhi Madan Gopal Das: Srila Prabhupada ki jai! What an amazing, straight to the point commentary by His Divine Grace! Sitting in the shade of the lotus feet of Sri Rupa and Sri Jiva Goswami in Seva Kunj, Srila Prabhupada, with the blessings of Sri Sri Radha Damodar Jiu, translated and commented on the First Canto of the Srimad Bhagavatam from 1959-1964.

Like all Gaudiya acharyas, Srila Prabhupada knows that the whole purpose of the 18,000 verse Bhagavatam is to reveal the eternal truth and glories of Srimati Radharani’s nirmal –vishuddha -vraja –prema and madhurya-rati for Rasikashekar Bhagavan Sri Krishna.

Forever we remain grateful to Srila Prabhupada for teaching us through his KRSNA BOOK, Nectar of Devotion, Teachings of Lord Chaitanya, and this opening verse of Srimad Bhagavatam that the goal of human life is to attain the “adi-rasa” (janmaady yasya), which means the eternal prema seva of the lotus feet of Sri Sri Radha-Krishna in Vrndavana.

“Jaya Radha Madhava, Kunja Bihari, Gopijanavallabha, Girivaradhari” ki jai!

Indeed, true to their beautiful rasika drshti kon, angle of vision, our Gaudiya Vaisnava acharyas show how the Bhagavatam starts off with a BANG!

Radha-Govinda Yugala’s divine madhura-rati, the “adi-rasa”, and Their eternally blissful Vraja nikunja-lilas are indicated in the very FIRST WORD OF THE BHAGAVATAM!

Out of his infinite kindness, Srila Prabhupada in his very first commentary on the Bhagavatam has revealed to the sensitive reader the real rasik essence of the Bhagavata which proclaims the supreme position of Radha-Govinda Yugala and Their uniquely blissful “adi-rasa” in Vraja Dhama!

Srimad Bhagavatam ki jai! Adi-rasa ki jai! Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

What is a paribhasa sutra? It is often seen that one of the first few verses of a spiritual book or chapter presents its very essence. If it does, then this verse is called the paribhasa-sutra. Although usually appearing only once in a whole book or chapter, it is the regulator, the king ruling over all the other verses.

In other words, the paribhasa-sutra presents the sole purpose, conclusion and final message of the book ruling over and taking precedence over all the other ideas or teachings appearing in that book or chapter.

In Krishna Sandarbha (29), Sri Jiva Goswami says, “A paribhasa-sutra explains the proper method for understanding a book. It is the key shloka to understand the actual purport of a book or chapter, and a series of apparently unrelated facts and arguments that may follow.

“There may be millions of statements or verses in a book, but they are all regulated and subordinate to this one “the strongest” verse or superior statement, “the final word”, the paribhasa sutra, which is what the book is really about and the message it wants to convey.”

According to tattva-vichar (transcendent truth), Sri Jiva Goswami and other Gaudiya Vaisnava acharyas say the paribhasa-sutra of Bhagavatam is (Srimad Bhagavatam 1.3.28), krishnas –tu –bhagavan –svayam, which establishes Bhagavan Sri Krishna as the supreme and topmost personal form among all the Vishnu forms.

However, according to rasa-vichar, the consideration of rasa, divine love and bliss, the first verse of the Srimad Bhagavatam is the paribhasa-sutra, because it presents the adi-rasa, or madhurya-rasa of Radha and Krishna in Vrndavana, the ultimate conclusion and purpose of Srimad Bhagavatam.

Acharyas say that the paribhasa-sutra of Caitanya Caritamrita is (Cc. 1.1.4) because it describes the internal reason for Mahaprabhu’s advent i.e. giving the gift of Sri Radha’s mahabhava madhurya prema, and the beautiful service of Sri Radha as Her confidential maidservant, gopi/manjari.

Thus the Sri Caitanya Caritamrta follows the lead of its source, the Srimad Bhagavatam, by presenting and focusing mostly on the adi-rasa, the intimate loving pastimes of Rasaraja Sri Krishna and Mahabhavati Sri Radha in Sridham Vrndavana, and Sri Caitanya Mahaprabhu’s ecstatic experience of Them.

anarpita-carim –cirat, karunaya -vatirnah -kalau
samarpayitum –unnatojjvala –rasam, -sva-bhakti-sriyam
harih -purata-sundara, dyuti-kadamba-sandipitah
sada -hridaya-kandare, -sphuratu -vah -saci-nandanah

“May Shachinandan Sri Chaitanya, who is Sri Hari Himself appearing in a splendidly beautiful golden form in Kali-yuga to mercifully give the never before given special treasure of bhakti i.e. the brilliant and supreme, mahabhava madhurya-prema of Sri Radha (unnatojjvala- rasam) and the beauty of Radha’s service as Her manjari (sva-bhakti-sriyam), always be manifest within the core of your heart.” Caitanya Caritamrita 1.1.4)

Srila Prabhupada tika: “Chaitanya Mahaprabhu gave madhurya-rasa, gopi-bhava, and the method of worship done by the gopis. Therefore, the six Goswamis of Vrndavana also followed the gopis. Gaudiya Vaisnavas especially worship Krishna in the madhurya-rasa while aspiring to become assistants of the gopis.” (BBT Folio: 740210BG.VRN)

“In Radha-Krishna lila, the gopis are simply helping Radha and Krishna combine together in the kunjas of Vrndavana, “jaya radha madhava kunja bihari”. Chaitanya Mahaprabhu’s contribution is Radha-Krishna lila, so we Gaudiyas worship Radha and Krishna.

“The idea of this verse (Caitanya Caritamrita 1.1.4) is that if one becomes attracted to the loving affairs of Radha-Krishna, then one will forget the so-called amorous enjoyment in this material world.” (BBT Folio: Installation C-116 0108)

mmgd: Although many tattvas, rasas and truths are revealed in Sri Caitanya Caritamrta, however, since (Caitanya Caritamrita 1.1.4) IS THE PARIBHASA SUTRA, everyone must accept that its essential teaching, real meaning and ultimate message is Radha-Krishna madhuyra-lila, gopi-bhava and the eternal loving service of Srimati Radharani in Vrndavana.

One may quote Sri Caitanya Caritamrita to argue so many personal prejudices or viewpoints, but in truth, the actual meaning and purpose of Sri Krishna Dasa Kaviraja’s wonderful book is perfectly clear.

Summarizing all the shrutis and smrtis, Sri Rupa Goswamipada gives the most perfect definition of shuddha-bhakti or pure devotion. It is the paribhasa-sutra of his most excellent Bhakti-rasamrta-sindhu (1.1.11), and it appears in the mangalacaran, auspicious prayers beginning the book. Since we are practicing bhakti-yoga, the way of pure divine love, every genuine Gaudiya should perfectly know this verse. Srila Prabhupada quoted it 394 times in his books and classes!

anyabhilashita –shunyam, gyana –karmad -yanavritam,
anukulyena krishnanu, shilanam bhaktir uttama

“Pure bhakti means maintaining a positive, spiritually-charged and favourable attitude, and enthusiastically engaging all the activities of one’s body, mind and words in the joyful service of Bhagavan Sri Krishna solely for the happiness and pleasure of Sri Krishna.

“Such uttama-bhakti is completely devoid of all ulterior, selfish motives; totally free from aparadhas (vaishnav, nam, seva and jiva); and it is not mixed with GYAN (mundane views and philosophies), KARMA (selfish reward gaining pujas, yagnas, homas, etc.); YOGA, astrology or anything else.”

This verse establishes the purpose and essential teaching of the Bhakti-rasamrta-sindhu which is the topmost pure devotion. Sri Rupa Goswamipada shows in the book that Srimati Radharani and the Vraja gopis are the supreme and topmost pure devotees of Bhagavan Sri Krishna.

Although the Bhakti-rasamrta-sindhu, like the Srimad Bhagavatam and Sri Caitanya Caritamrta describes other tattvas and rasas, its ultimate conclusion is madhurya-rati, Radhika and the damsels of Vraja because they exemplify the topmost standard of pure devotion, uttama-bhakti.

Acharyas say the paribhasa-sutra of Sri Bhagavad-gita is (10.8):

aham -sarvasya -prabhavo, mattah -sarvam pravartate
iti -matva -bhajante –mam, buddha –bhava -samanvivitah

Bhagavan Sri Krishna says, “I manifest everything both material and spiritual, and [as Paramatma] make everything work and move. Knowing this well, the intelligent worship Me with all their hearts.”

Mahanidhi Madan Gopal Das: To underscore its significance, Srila Prabhupada quoted this verse 277 times in his books and classes! Krishna says I manifest everything, so “everything” must also include Srimati Radharani, the gopi/manjaris, bhava, mahabhava and Vraja dham. Sri Krishna says budha –bhava -samanvitah, intelligent persons worship Me with bhava. Since Srimati Radharani worships Krishna with the topmost bhava, MAHABHAVA, Sri Radha is certainly by far the most intelligent of all.

The word “samanvitah” means decorated, accompanied, following or with a relationship. Thus Krishna’s words bhava –samanvitah means in a relationship with bhava or the mahabhava of Srimati Radharani. So for the devotees and bhava-bhaktas, this means cherishing gopi-bhava in relationship with Radhika as Her intimate serving maid following the path of raganuga-bhakti.

Thus, according to tattva-vichar, the paribhasa-sutra of Bhagavad-gita is (10.8), which establishes that Sri Krishna, the source of everything, is best worshiped by bhava-bhaktas, and especially by the MAHABHAVA of Srimati Radharani and Her gopi/manjaris.

However, according to rasa-vichar, the paribhasa-sutra of Gita is (18.65), which Sri Krishna Himself says is the sarva –guhyatamam, the topmost secret of all secret spiritual teachings in Gita; it’s very core and essence.

man -manah -bhava -mad -bhakto,
mad -yaji -mam –namaskuru
mam –evaishyasi –satyam –te
pratijane –priyo –si -me

Sri Krishna says, “Always think of Me, become My devotee, worship Me and offer obeisances unto Me. Then certainly you will come to Me. I promise you this because you are My very dear friend.” (Bhagavat Gita. 18.65)

Mahanidhi Madan Gopal Das: Here Sri Krishna mentions bhava, surrender and becoming His priya-jana, dear one. Srimati Radharani is the fullest embodiment of this verse because Sri Radha constantly thinks only of Krishna and Radha is the topmost of all Krishna devotees.

And because Kishori worships Krishna with Her every breath, thought, word, deed and dream, Radha is always with Krishna. For Krishna, Sri Radha is His one and only best sweet heart and dearly beloved PRIYAJI. And for Radha, Krishna is Her PRIYATAM! Jai Jai Sri Radhe!

Thus in closing, we see that just like all the other essential books of Gaudiya Vaisnavism, i.e. Bhagavatam, Bhakti-rasamrta-sindhu and Caitanya Caritamrta, the Bhagavad-gita also describes different tattvas and rasas. However, if one closely examines Gita, one will see that its ultimate conclusion is madhurya-rati, Radhika and the damsels of Vraja.

This is why acharyas say the Gaudiya Sampradaya is a raganuga-sampradaya teaching Vraja bhakti and the eternal loving service of Sri Sri Radha-Govinda Yugala in gopi-bhava, following the moods and feelings of Srimati Radharani and the cowherd damsels of Vrajabhumi. Jai Jai Sri Radhe!

Paribhasa-sutra ki jai! Gaudiya Vaisnava Sampradaya ki jai! Sri Guru ki jai!

Mahanidhi Madan Gopal Das

Do you know the four secret teachings of Bhagavad Gita? In chapters 1-6, Sri Krishna teaches the truth about karm, gyan and yoga. Then Krishna says, “O Arjun! Because you are NONENVIOUS (anusuya) of Me and very dear (ishto -si -me -drdham: 18.64), I will now tell you four secret teachings which will make your life perfect, sublime and successful.”

  1. Guhyam (secret knowledge) Knowledge of brahman or brahma-gyan 18.54 brahma bhuta. This is the knowledge that I am an eternal spiritual being, jivatma, etc. which is essential for liberation and described in Chapters 2-3.
  2. Guhyatara (more secret knowledge) Knowledge of Antaryami or paramatma-gyan (18.61-63). This is the knowledge to see Bhagavan as the background and essence of everything great as described in chapters 7-8.

It culminates in (18.61) where Sri Krishna says, “Bhagavan is in your heart as Antaryami directing you. So take shelter of Him (sharanam gaccha), and by Antaryami’s mercy (tat –prasadat) you will attain supreme peace in the eternal realm (param –shantim –sthanam –prapsyasi =shashvatam)”

  1. Guhyatamam (most secret knowledge) (9.1) This is bhagavat-gyan or personal knowledge about Bhagavan appearing in chapter nine which describes pure devotion, ananya: manasa, bhakti, cinta and bhak in verses 13, 14, 22, 30 and its characteristics.

Although pure, this devotion is devoid of prema-sambandha with Krishna and the relishing of rasa in personal loving exchanges. Guhyam is positive knowledge, guhyatara is comparative, and guhyatamam is superlative knowledge.

  1. Sarva Guhyatamam (18.65) (topmost secret of all secret spiritual teachings) Bhagavan and Krishna prema. This is the zenith of pure bhakti which is full of rasa and personal loving dealings with Sri Krishna.

man -manah -bhava -mad -bhakto,
mad -yaji -mam -namaskuru

Sri Krishna says, “Always think of Me, become My devotee, worship Me and offer obeisances unto Me. Then certainly you will come to Me. I promise you this because you are My very dear friend.” (Bhagavat Gita 18.65)

Sri Jiva Goswamipada tika: “In this verse (18.65) Sri Krishna shows His special love for Arjuna, and vows (satyam te) that those who become His devotees will return to the spiritual world.

Sri Visvanatha Cakravartipada:

“Man-mana -bhava means completely absorbing your mind in Me, Shyamsundar with beautiful eyes raining nectar in the form of glances of sweet mercy.

“Mad-bhaktah means be My devotee, dedicate all your senses to Me, and adore Me by hearing, chanting, seeing My mürti, picking flowers, etc.

“Mad-yaji means worship Me by offering Me scented oils, flowers, incense, lamp and naivedya.

“Mam –namaskuru means just offer respects unto Me by falling on the ground like a stick.

“Mam –eva –eshyasi means you can think of Me with the mind, serve Me with your senses, worship Me with items, offer dandavats to Me or just do one of these and YOU WILL ATTAIN ME (eshyasi).

“Satyam te means I swear and promise you without any doubt that in return for your offerings I will give My very self to you!’

“Hearing this promise, Arjun says doubtingly, ‘Well Krishna! People born in Mathura are famous for always making such “promises” in every other sentence. So how can I believe You?’

“Krishna replies, ‘That is true Arjun. So under oath (pratijane) I vow and declare that you are dear to Me (priyo se me). And no one ever cheats a person dear to himself.’”

Srila Prabhupada comments: “Now Krishna gives the most confidential knowledge (sarva guhyatamam). In (9.34), Krishna repeats the same instruction to stress that this is the ESSENCE of GITA, the ESSENCE of KNOWLEDGE, and the MOST IMPORTANT instruction in all the VEDAS. But [unfortunately] this essence is not understood by a common person!” (tika Bhagavat Gita 18.64)

Comments Mahanidhi Madan Gopal Das: His heart melting with mercy, Sri Krishna speaks His supreme teaching (paramam –vacah Bg.18.64) in verse 18.65, which is the topmost secret of all secrets (sarva guhyatamam). This verse 18.65 says become Krishna’s devotee, think always of Krishna, and humbly worship, love and serve Krishna for His pleasure.

Krishna directs Arjun and all of us to fix our minds on Krishna in His supremely beautiful, rasika, and most complete transcendental form, Shyamsundara. Always think of Krishna as the most playful, carefree and romantic beautiful blue Prince of Vraja with bouncy black hair sporting fluttering peacock feathers in its crest.

Although Krishna gave so many spiritual teachings in Gita, His final word is that just by accepting Krishna’s love you can attain all spiritual perfection. Since this verse contains Krishna’s paramam –vacha, it means this teaching supersedes all others previously given in Gita.

It is crystal clear from Sri Krishna own words and the commentaries of all acharyas that 18.65, man manah bhava mad bhakto, is the topmost secret and essence of all the wisdom and teachings given in the wonderful Bhagavad Gita.

Nevertheless, many Bharatvasis believe that the essence of Gita is the following verse (18.65), which is the most well known and most frequently quoted verse of the Bhagavad Gita.

sarva-dharman -parityajya, mam -ekam -sharanam -vraja,
aham -tvam -sarva-papebhyo, moksha -yishyami -ma -shucah

Sri Krishna says, “O Arjuna! Give up all varna and ashram duties and just take shelter in Me alone. I will free and liberate you from all sins, do not grieve.”

Sridhar Swamicharan tika: “This verse describes giving up etc. Here Sri Krishna says, ‘You should have firm conviction that everything will come through devotion to Me. So give up your slavery to Vedic injunctions, and just take refuge in Me alone. And do not grieve (ma -shucah) that by living like this you will incur sin for neglecting your duties. For I will liberate from all sins.”

Love and attachment are the essential elements and basis of surrendering to another. First attraction, then love which leads to attachment and culminates in complete surrender. After teaching Arjuna and all of us the topmost secret of divine wisdom (sarva guhyatamam), namely love, submission and service, now Krishna encourages us to surrender everything without any fear.

If love and attachment are strong then one can give up everything for the sake of the beloved without any fear or hesitation. Absolute loving submission itself is a form of moksha, freedom from eons of bondage to ego.

In Gita, Krishna directs us to love and serve Him which inevitably leads to giving up everything for Krishna with the realization that such renunciation will bring the ultimate reward of transcendence to a divine realm of endless peace, joy and happiness in the loving service of Sri Sri Radha Govinda Yugala.

Don’t be afraid, just do it! Fall in love with Krishna and fearlessly forget everything else!

So the conclusion is that divine love, rapturous Krishna prema, is the topmost of all secrets, the supreme essence of Gita upadesh (18.65), and the basis of one’s giving up the entire world for the loving embrace of Shyamsundara (18.66).

Gita shiksha sar ki jai! Krishna prema seva ki jai! Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

Srimad Bhagavatam is called the “king of all spiritual books” (Grantha Raja) for good reason. Within this triguna-free, immaculate and divine spiritual shastra, the amala-purana, one will find all the sweet, majestic and beautiful truths about the sadhana and sadhya (daily practice and perfection) of Gaudiya Vaisnavism.

In his most compassionate and wonderful shastra, Sri Chaitanya Caritamrita, Sri Krishna Dasa Kaviraja summarizes all the teachings of the six Goswamis of Vrindavana by quoting the key Bhagavatam verses which the Goswamis themselves used to prove and substantiate these beautiful truths.

To highlight its importance for all devotees of Sri Chaitanya Mahaprabhu and Radha-GovindaYugala, the same Bhagavatam verse is often quoted three or more times in Caitanya Caritamrita.

With the grace of Sri Advaita Prabhu, Sri Guru and the Vaisnavas, this series will focus on these super important Bhagavatam verses and commentaries in order to present the beautiful truths or tattvas of Gaudiya Vaisnavism i.e. Sri Krishna, Sri Radha, Bhakti Sadhana, Sri Harinama, Krishna Prema, Sri Guru and the Vaisnavas.

Beautiful Truths


* Devotees Are Superior to Brahmins
viprād -dvi-ṣaḍ-guṇa-yutād,-aravinda-nābha,
pādāravinda-vimukhāt-śva, pacaṁ-variṣṭham
manye -tad-arpita-mano,-vacane-hitārtha-
prāṇaṁ-punāti-sa-kulaṁ,- natu-bhūrimānaḥ (Srimad Bhagavatam 7.9.10)
Sri Prahlada said, I consider a dog-eater who has dedicated everything—his mind, words, activities, wealth and life—to Bhagavan Sri Krishna superior to a brāhmaṇa having all the twelve qualities of brahmin averse to Bhagavan. The dog-eater purifies his whole family, whereas the so-called respectable person does not.

Srila Visvanatha Cakravartitika: One should consider the absence or presence of bhakti. The dog-eater who has offered his mind, actions (īhitam), wealth (artha), words and life to Sri Krishna is far superior to a born brahmin endowed with the good qualities of knowledge, mind and sense control, shyness, tolerance, lack of envy, determination and peace.
How is the dog-eater devotee superior? He purifies his whole family whereas a venerable Brahmin without Krishna bhakti cannot purify himself, what to speak of his family.

* Devotee Helps Others
etāvaj-janma-sāphalyaṁ, dehinām-iha-dehiṣu,
prāṇair-arthair-dhiyā-vācā, śreya-ācaraṇaṁ-sadā (Srimad Bhagavatam 10.22.35)
It is the duty of every living being to perform welfare activities for the benefit of others with one’s life, wealth, intelligence and words.

Sri Jiva Goswamipada tika: Words means giving good instructions to free one from samsara.

Srila Visvanatha Cakravarti tika: One should use one’s life to serve others.

* A Nama Sadhaka Is Topmost
aho-bata-śva-paco, ’to garīyān,
yaj-jihvāgre- vartate,- nāma-tubhyam
tepus -tapas –te,- juhuvuḥ -sasnurāryā,
brahmānūcur-nāma, gṛṇanti -ye -te   (Srimad Bhagavatam 3.33.7)
How astonishing! The outcaste who chants Your name with even the tip of his tongue becomes a guru (gariyan)! All those who chant your name are most respectable, and they have already performed all types of austerities, yagyas, sacrifices, bathing (tirtha-snanas) and Vedic study (brahma-anucuh.

Srila Visvanatha Cakravartitika: This is most astonishing (aho-bata)! The outcaste who chants just one name of Bhagavan Sri Krishna is the best guru (gariyān). He becomes a qualified diksha guru empowered to teach and give mantra to others.

Srila Prabhupada tika: If one has the pure mentality of only chanting the holy name to please Bhagavan Sri Krishna, then even a low born person is purified and quite competent to deliver others (as Guru), even though he or she was born in a family not following Vedic rules and regulations.

* The Perfect Devotee King
sa –vai- manaḥ- kṛṣṇa, -padāravindayor,
karau- harer- mandira,-mārjanādiṣu,
śrutiṁ- cakārācyuta, -sat-kathodaye

tad-bhṛtya-gātra, -sparśe -’ṅga-saṅgamam
ghrāṇaṁ -ca -tat-pāda,-saroja-saurabhe,
śrīmat-tulasyā,- rasanāṁ -tad-arpite

pādau–hareḥ-kṣetra, -padānu-sarpaṇe,
kāmaṁ -ca- dāsyen,-atukāma-kāmyayā,
yathottama-śloka, -janāśray-āratiḥ (Srimad Bhagavatam 9.4.18-20)

King Ambarisha attained bhava or love for Bhagavan by using his mind, senses and whole body in favorably serving Bhagavan Sri Krishna by meditating upon Krishna’s lotus feet, glorifying Bhagavan Sri Krishna, cleaning Hari’s mandira, hearing Sri Acyuta -katha, taking Thakuraji -Mukunda’s- darshana, visiting Sri Hari’s lila-sthalis like Mathurā and Vṛndāvana.

Touching and embracing Vaisnavas, smelling Thakuraji’s maha oil perfumes and flowers, tasting Sri Krishna’s maha-tulasi, bowing down to Sri Hrshikesh and His bhaktas, and by engaging all his desires in selflessly serving Bhagavan Sri Krishna under the shelter of loving devotees fully attached glorifying Bhagavan Sri Krishna.

Srila Visvanatha Cakravartitika: These verses describe the kings’ sādhana for attaining Krishna prema. King Ambarish performed all these wonderful devotional acts with the sole desire to attain love divine devoid of material desire as seen in Prahlāda and other pure Vaisnavas.

Srila Prabhupada: This verse shows that IT IS NOT POSSIBLE TO TRAIN ONESELF without guidance from the spiritual master. The first business of a devotee is to accept a bona fide spiritual master who can train him to engage his various senses in rendering transcendental service to Bhagavan Sri Krishna.

Vaisnava Tattva ki jai! Srimad Bhagavatam ki jai! Jaya Jaya Sri Radhe!

Mahanidhi Madan Gopal Das

Srila Rupa Goswamipada says (Bhakti Rasamrita Sindhu (1.2.291) raganuga-bhakti sadhana can begin when one has a slight but specific hankering and desire (lobha, divine greed) to experience the feelings and render services like a particular eternal associate of Sri Krishna in Vrndavana i.e. Sri Radha, Visakha-sakhi or Sri Rupa Manjari in madhura-rati (vraja-vasi jana bhaava lubdho).

Regarding this, Srila Prabhupada says (Nectar of Devotion, pg. 125), “There is a gradual development to become like a particular devotee.”

In the next verse (Bhakti Rasamrita Sindhu 1.2.292), Srila Rupa Goswamipada says divine greed may appear and develop by repeatedly hearing [or reading] sastras like the Srimad Bhagavatam and books of the six Goswamis. Sri Jiva Goswamipada says that to develop raganuga-bhakti sadhana, one should especially hear the Tenth Canto Bhagavata’s depiction i.e. [Gopi-gitas) of the sweet love and activities of the cowherd damsels of Vrajabhumi.

In (Bhakti Rasamrita Sindhu 1.2.294), Srila Rupa Goswamipada says practicing raganuga-bhakti means to live in Vraja Mandala and be absorbed in hearing topics specifically related to the Vrajavasis whom you want to follow, such as Radhika and the Vraja-gopis.

For devotees pursuing Vraja bhakti in the amorous mood of the gopis, the Srimad Bhagavatam contains six priceless jewels known as the six Gitas or songs of the Vraja-gopis. Bhagavatam is the cream of the Vedas, and the Gopi-gitas are the burfee of the Bhagavatam.

Why is that you may ask? The six Gopi-gitas are full of deeply emotional, pure love-surcharged verses that have arisen from the Vraja gopis’ immaculately pure hearts. In these outpourings, often cried out in the agony of separation from Shyam, the Vraja-gopis reveal the topmost transcendental ecstatic sentiments of mahabhava, pure and selfless, divine love for their dearest Priyatama Shyama, Sri Krishna!

The Gopis’ songs are especially meant for sadhakas treading the emotional path of raganuga-bhakti in pursuance of the madhura-rati of Sri Krishna’s Vraja ragatmikas as taught by Sri Chaitanya Mahaprabhu. By regularly hearing, reading, or better yet crying like they did, these six songs of love divine, devotees will quickly develop the moods and feeling of the damsels of Vraja.

The Vraja gopis sing these six Gitas either in times of union or separation, while relishing the ecstasy of their srngara-prema, pure ecstatic amorous love for Shyamsundar, the beautiful dashing sweet Lord of Love.

Srila Sukadeva Goswami comments (Srimad Bhagavatam 10.33.36) on these Gitas, “People must hear about Krishna pastimes [in the six Gopi-gitas]. By doing so people will become exclusively devoted to Bhagavan Sri Krishna.”

Many contemporary Vrndavana Goswamis and Bhagavata katha vachaks say that if you want to cultivate the gopi’s mood separation, attract the heart of Krishna, and receive His beautiful darshana, then daily sing the “Gopi Gita”. (Srimad Bhagavatam 10.31.1-19)

Moreover, since the Vraja-gopis are the topmost devotees of Bhagavan Sri Krishna in all of creation, any devotee who daily hears, reads, or cries these songs will surely increase his/her attraction, love and attachment for Sri Krishna, our Sweet Loving Master.


  1. Venu-gita:

In verses (10.21.7-19), the gopis describe Sri Krishna’s purvahna-lila (8:24-10:48 a.m.) in the morning when Govinda goes out with gopa friends to tend the cows in the forest. While the gopis are staying at home they hear Krishna sweet flute song echoing and resounding in the distant pastures. Their hearts thrill with ecstatic hankering. Then to ease their pangs of separation, the lovely damsels of Vraja sing about their beloved Shyam, His amazing flute, and His frolicking in the forests of Vrndavana.

  1. Pranaya-gita:

This Gita appears in the Tenth Canto at the end of the first chapter describing the rasa-lila (SB 10.29.31-41). After the gopis hear Sri Krishna’s flute invitation for amorous sports, they drop everything and run through the frightening midnight forest to stand before their beloved. And what does Shyam do? He preaches patni dharma, lajja dharma, varna dharma and morality to seemingly dissuade and reject them.

Replying, the Vraja damsels forcefully express their pure intentions, and transcendental loving sentiments for the one and only true husband and master of everyone, Krishna! In their talks about the deepest pure love, the Vraja-gopis reveal a type of sweetness in prema called pranaya. To better understand the gopis’ feelings at this time, please attentively read and reflect upon the following passage:

Pranaya-prema is a spiritual mentality of equality and oneness of heart between the lover and beloved. It includes boldness, firm faith and trust, and it is completely free from the slightest scent of reverence. Ujjvala-nilamani states that alaukik pranaya is the fifth stage (rati, prema, sneha, mana, pranaya) of ever-thickening sweetness in divine love. In pranaya prema, the lover completely identifies with the beloved, but not like the oneness of the jiva identifying with Brahman in sayujya-mukti.

At this level the lovers feels that their life-airs, minds, intelligence, bodies, and garments (prana, mana, buddhi, deha, vesh) are identical with the counterparts in their beloved. The lovers think, “You are my very prana and I am your very prana (life force).”

Thus, in their loving exchanges there is no hesitation, fear or distance created by respect or feelings of difference. For example, Sri Krishna can place His feet on Radharani’s breasts or pass His chewed pan into Radha’s mouth without any fear or hesitation.

  1. Gopi-gita:

This Gita (10.31.1-19) comprises the entire third chapter of Radha-Krishna’s rasa-lila in the Tenth Canto of Bhagavatam. On the camphor white, soft sandy banks of Yamunaji, the gorgeous gopis sing the pranaya-gita directly to Sri Krishna in chapter 29. Then later in the night during the rasa lila, Sri Krishna suddenly disappears leaving the damsels distraught and dejected.

Overwhelmed with broken hearts and sobbing continuously, the gopis sit down on the bank of the Yamuna after searching a long time for Krishna. Each in her own way, the gopis ecstatically cry out to Rasikashekhar while praying for Shyam’s merciful darshana.

Their minds filling with Krishna’s pastimes and presence, and their hearts burning in loneliness they cry out for their beloved. The commentators say singing the “Gopi-gita” will assuage the aggrieved heart of any bhakta who truly feels separation from Krishna.

  1. Yugala-gita:

This Gita appears in (Srimad Bhagavatam 10.35.2-25). Although wanting, the gopis can’t run out with Shyam when He goes to the forest every day. But their minds do run out. So while remaining in the village doing their chores, the gopis sadly pass their time singing of Krishna’s pastimes while eagerly awaiting Shyam’s return.

Standing in small groups here and there in Vraja, the gopis recite pairs (yugala) of verses glorifying Sri Krishna’s late afternoon pastimes (aparahna-lila 3.36- 6 p.m) of returning from the pasturing grounds (uttara-gostha lila) with the cows and cowherd boys.

  1. Viraha-gita:

Viraha-gita is in (Srimad Bhagavatam 10.39.19-31). This chapter describes one dismal day in February, when Akrura comes to town to take the tender boys Krishna and Balarama out of Vraja and on to Mathura City for a wrestling match with the fierce and hefty henchmen of the notorious demon King Kamsa.

Priyaji Radha and the other gopis are afraid to be without Shyama for even an eye blink. So when they hear the news, they become extremely upset and distressed.

Their faces turn pale from their heavy breathing, and their dresses, bracelets and braids slip off. When Radhika hears the bad news, She remembers some intimate moments with Shyama and faints.

Tossing in the high waves of prema, the Vraja-gopis stay up all night vacillating between madness and fainting. Half-conscious, the gopis lament and condemn Providence for separating them from Shyam.

Due to the intense anxiety of thinking that they may never see Krishna, the gopis run to Nandagrama at dawn. They decide to cast away their shyness and try their best to keep Krishna in Vraja. Standing at the door of Nanda’s palace, they openly express their deep feelings of love of separation in what is called the “Viraha-gita”.

In Nectar of Devotion (ch 44), Srila Prabhupada cites Srila Rupa Goswamipada’s Padyavali: “Since the inauspicious day when Krishna left Vrindavana to go to Mathura, Srimati Radharani has been pressing Her head on one of Her hands and constantly shedding tears. Radha’s face is always wet now, and therefore there is no chance of Radha’s sleeping even for a moment. Radharani was always weeping for Krishna because of His separation and She could not sleep for a moment.”

And how did Krishna feel in Mathura after being separated from His beloved sweetheart Radhika? In the Prahlada-samhita, Uddhava says, “Sri Govinda, panic-stricken from the piercing arrows of Cupid, is always thinking of Radharani. He does not eat regularly nor sleep at night.”

  1. Bhramara-gita:

This Gita appears in (Srimad Bhagavatam 10.47.12-20). After Sri Krishna leaves the gopis and moves to Mathura, He sends Uddhava back to Vraja with a message to pacify the gopis who are completely distraught in Krishna’s separation.

When the young maidens of Vraja see lotus-eyed Uddhava, wearing Krishna’s prasadi dhoti, turban and ornaments, they are astonished thinking that perhaps he is Krishna. The gopis bring Uddhava to a secluded place to speak confidentially.

As they remember their pleasurable pastimes with Krishna, the gopis abandon all propriety and shyness and loudly cry. At that time, Sri Radha sees a bumblebee and mistakes it to be a messenger of Uddhava or someone very dear to him and Krishna. Completely bewildered by intense pangs of love in separation from Shyam (divyonmada mahabhava), Radha speaks to that bee like a madwoman.

Uddhava tries his best to console the deeply anguished Radharani and the damsels of Vraja, who just want to see Shyam again, but he fails! Instead of pacifying the anguished gopis, Uddhava himself becomes baffled and astonished at Sri Radha’s intensely mad love in separation from Krishna.

The Bhramara-gita concludes with Uddhava’s response which is simply his heartfelt prayers to the gopis expressing his gratitude, appreciation and aspiration. Although he is a most exalted Vedic scholar and a confidential friend of Krishna, Uddhava prays with folded hands that the gopis will bless him in some life with their foot dust if by chance he gets birth in Vraja as a lowly creeper. It seems this pastime occurred during the morning (purvahana-lila 8:36-10:48 a.m.)

We hope this article will inspire devotees to cultivate their individual budding attraction to follow the Vraja-gopis by regularly hearing and reading these wonderful Gopi-gitas of the Tenth Canto.

Srimad Bhagavatam Gopi-gitas ki jai! Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

Srimad Bhagavatam is known as the “king of all spiritual books” (Grantha Raja) for good reason. Within this divinely immaculate, tri-guna-free, spiritual sastra, the amalapurana, one will find all the sweet, majestic and beautiful truths about the sadhana and sadhya (daily practices and final goal) of GaudiyaVaisnavism.

In the most wonderful sastra, Sri CaitanyaCaritamrita, Sri Krishna DasaKaviraja has mercifully summarized the teachings of CaitanyaMahaprabhu and the six Goswamis of Vrindavana. To prove these truths, he cites key Bhagavata verses throughout his treatise, which the Goswamis themselves have also discussed in their voluminous works.

To highlight its importance for all devotees of Sri Caitanyadeva and Radha-GovindaYugala, the same Bhagavatam verse is quoted once, twice or even four times in the Sri CaitanyaCaritamrta.

With the grace of Sri Advaita Prabhu, Sri Guru and the Vaisnavas, the “Beautiful Truths of Bhagavata” series will focus on these Bhagavatam verses which clearly reveal the absolute truth about Sri Krishna, Sri Radha, Sri Guru, the Vaisnavas, Bhakti Sadhana, Sri Harinama and Krishna Prema.


By citing key verses and selected commentaries, this post discusses the identify, power and uniquely supreme position of the SrimadBhagavatam, the crown jewel of all transcendental tomes. Sincere sadhakas should learn and reflect upon these verses.

Absorbing, and implementing these truths will strengthen your faith, expand your joy, and double your enthusiasm to love, serve and respect all the humble servants of Sri SriRadha and Krishna.

Srimad Bhagavatam Maha Purana ki jai!

Why Bhagavata Is the Best Scripture?

dharmaḥ -projjhita-kaitavo ’tra, paramo -nirmatsarāṇāṁ -satāṁ
vedyaṁ –vāstavam- atra- vastu, śivadaṁ -tāpa-trayon-mūlanam
śrīmad-bhāgavate- mahā-muni, kṛte -kiṁ -vā –parair- īśvaraḥ
sadyo- hṛdyava-rudhyate ’tra, kṛtibhiḥ- śuśrū-ṣubhis- tat-kṣaṇāt

“Bhagavan Sri Krishna becomes immediately captured in the heart of anyone who hears the Srimad Bhagavatam. This does not happen with other spiritual books. The Bhāgavatam alone, manifested by the Sri Krishna Himself, presents the true and permanent objective of human life which can be understood by unselfish persons.

“The Srimad Bhagavatam bestows auspiciousness everywhere and frees one from the miseries of material existence. Only the Bhagavata teaches the process of attaining that highest objective of life which is completely devoid of all material goals and liberation.” (Srimad Bhagavatam 1.1.2; Caitanya Caritamrita. 1.1.191, 2.24.100, 2.25.149)

Sri VisvanathaCakravartipadatika:

By illustrating what is beneficial and unbeneficial for the jīva, the Bhagavata gives bliss to all the listeners and enables everyone to fully achieve the highest objective of human life. Simply by hearing/reading the Bhagavata, Sri Krishna (īśvaraḥ), the shelter of everything, is immediately captured (avarudhyate) in one’s heart.

Even without faith, as soon as one hears Bhagavata, Sri Krishna enters the heart. Besides that, Sri Krishna becomes very happy and filled with prema when one hears the Bhagavata. Repetition of the Sanskrit word atra (line 1 & 3) stresses that this benefit is not attained by any other scripture or other spiritual practice (kiṁ –vā- paraiḥ).

What happens when one understands the teachings of the Bhagavata? It gives the topmost auspiciousness (śivadam) by making one an eternal premibhakta of Bhagavan Sri Krishna, and liberating one from the material world. Sri VisvanathaCakravartipadaki jai! Srimad Bhagavatam ki jai!

Bhagavata is the Rasa Nectar Essence of Vedanta

sarva-vedānta-sāraṁ -hi, śrīmad-bhāgavatam- iṣyate
tad-rasāmṛta-tṛptasyā, nānyatra- syād- ratiḥ- kvacit

Śrīmad-Bhāgavatam is accepted as the essence of all Vedanta. One who experiences satisfaction from tasting the nectar sweet rasas of the Bhagavata is never attracted to any other literature.

(Srimad Bhagavatam 12.13.15/ Caitanya Caritamrita 2.25.146)

Sri JivaGoswami tika: Bhāgavatam is the form of pure rasa, the fruit on the desire tree situated in Goloka Vrndavana. (Krama Sandarbha 1.1.4-4)

Ten Subjects Make the Bhagavata a MahaPurana

atra- sargo- visargaś- ca, sthānaṁ –poṣaṇam-ūtayaḥ
manvantare-śānukathā, nirodho –muktir- āśrayaḥ

Śrīmad-Bhāgavatam describes ten subjects:

(1) Sarga: Creation.

(2) Visarga: Secondary creation.

(3) Sthāna: Proctection.

(4) Poṣaṇa: Mercy of Bhagavan Visnu/Krishna

(5) Ūti: Material activity.

(6) Manvantara: Conduct of the Manus.

(7) Iśānukathā: Lilas of Bhagavan’s various descents.

(8) Nirodha: Destruction of the universe.

(9) Mukti: Liberation.

(10) Āśraya: Shelter of Bhagavan Sri Krishna.

Comment: Bhagavan Sri Krishna is the one and only ultimate shelter of everything. The topics of Bhagavan Sri Krishna are primary, giving shelter to all others. (Srimad Bhagavatam Caritamrita Ādi 2.91)

jayati jana-nivāso, devakī-janma-vādo
yadu-vara-pariṣat- svair, dorbhir- asyann -adharmam
sthira-cara-vṛjina-ghnaḥ, su-smita-śrī-mukhena
vraja-pura-vanitānāṁ, vardhayan- kāma-devam

“Bhagavan Sri Krishna is the ultimate resort of all living entities. Sri Krishna is known as Devakinandana and Yasodananda. Sri Krishna is the guide of the Yadu dynasty. With His powerful arms, Sri Krishna destroys all impious men and everything that is inauspicious. Sri Krishna’s blissful smiling face always increases the amorous desires of the Vrajagopis. May Sri Krishna be happy and completely glorious.” (Srimad Bhagavatam 10.90.48/Caitanya Caritamrita Mad 13.79)

Sri Visvanatha Cakravartipada tika:

If someone says, ‘Alas! Alas! What misfortune that Krishna did not continue to manifest His intimate pastimes down to the present time.’ To console such persons, Suka Muni composed this beautiful verse to conclude Krishna’s lilas.

The phrase jana-nivasa means that Syamasundara Sri Krishna and all His intimate associates in nara-lila are living right now on the earth planet. The word jayati, “Krishna is eternally victorious”, is in present tense, which means that Sri Krishna is eternally present in the divine dhama of Vrndavana; in His divine names; and in the recitation of His glories.

The phrase kāma-devam means that Krishna is the brilliantly effulgent transcendental embodiment of spiritual desire and amorous love. With His blissful smiling face Sri Krishna forever increases the divine amorous desires (vardhayan- kāma-devam) of the damsels of Vraja and the cultured ladies of Mathurā and Dvārakā, who are completely attracted to Krishna.

Thus, with this verse, Suka Muni establishes that all of Krishna’s lilas described in the Tenth Canto i.e. Vraja, Mathurā and Dvārakā are all eternal!

Srimad Bhagavatam ki jai! Seeing Krishna lilas with prema locana ki jai! Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

Srimad Bhagavatam is called the “king of all spiritual books” (Grantha Raja) for good reason. Within this tri-guna-free, immaculate and divine spiritual sastra, the amala purana, one will find all the sweet, majestic and beautiful truths about the sadhana and sadhya (daily practices and perfection) of Gaudiya Vaisnavism.

In his most merciful and wonderful sastra, Sri Caitanya Caritamrita, Sri Krishna Dasa Kaviraja summarizes all the teachings of Sri Caitanya Mahaprabhu and the six Goswamis of Vrindavana. Throughout the book he cites key Bhagavatam verses to prove these truths, which the Goswamis themselves also discuss in their works.

To highlight its importance for all devotees of Sri Caitanya Mahaprabhu and Radha-Govinda Yugala, the same Bhagavatam verse is quoted once, twice or even four times in the Sri Caitanya Caritamrta.

With the grace of Sri Advaita Prabhu, Sri Guru and the Vaisnavas, the “Beautiful Truths of Bhagavata” series will focus on these Bhagavatam verses that reveal the absolute truth about Sri Krishna, Sri Radha, Sri Guru, Vaisnavas, Bhakti Sadhana, Sri Harinama and Krishna Prema.


The first post in this series discussed Guru tattva. Now we will present the key Srimad Bhagavatam verses describing the identity of Krishna’s devotees, associating with them and serving these compassionate and tangible mercy forms of Bhagavan Sri Krishna.

All sincere sadhakas should learn and reflect upon these verses. Absorbing, understanding and implementing these truths will strengthen your faith, expand your joy, and double your enthusiasm to love, serve and respect all the humble servants of Sri Sri Radha and Krishna.

Devotees Live in Damodara’s Heart

sādhavo hṛdayaṁ mahyaṁ sādhūnāṁ hṛdayaṁ tv aham
mad-anyat te na jānanti nāhaṁ tebhyo manāg api

Sri Krishna says, “O Sage Durvasa! Saintly devotees are always in the core of My heart. And I am always in their hearts. They know nothing but Me, and I know nothing but them.” (Srimad Bhagavatam  9.4.68/Caitanya Caritamrita 1.1.62)

Krishna Devotees Are Walking Holy Places

bhavad-vidhā bhāgavatās tīrtha-bhūtāḥ svayaṁ vibho
tīrthī-kurvanti tīrthāni svāntaḥ-sthena gadābhṛtā

When Vidura returned from his tirtha-yatra, Maharaja Yudhisthira said, “O Vibho! Devotees like yourself are the embodiments of all holy places. Because you carry Bhagavan Sri Krishna within your heart, you turn all places into holy tirthas.” (Srimad Bhagavatam 1.13.10/Caitanya Caritamrita 1.1.63)

Six Ornaments of a Devotee

titikṣavaḥ kāruṇikāḥ suhṛdaḥ sarva-dehinām
ajāta-śatravaḥ śāntāḥ sādhavaḥ sādhu-bhūṣaṇāḥ

“Devotees are adorned with the six good qualities of being tolerant, merciful, friendly to all beings, without enemies, peaceful, and straightforward.” (Srimad Bhagavatam 3.25.21/Caitanya Caritamrita 2.22.81)

Serving Saints Gives Liberation

mahat-sevāṁ dvāram āhur vimuktes tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam
mahāntas te sama-cittāḥ praśāntā vimanyavaḥ suhṛdaḥ sādhavo ye

“Serving saintly devotees opens the door of liberation. Whereas, association with men connected with women opens the door to hellish life. The saintly are very peaceful, pride-less, kind to all and well-behaved.” (Srimad Bhagavatam 5.5. 2/Caitanya Caritamrita 2.22.82)

Sri Visvanatha Cakravartipada says sadhavah means “those who do not see fault in others.

Unique Rarity of Krishna Bhaktas

muktānām api siddhānāṁ nārāyaṇa-parāyaṇaḥ
sudurlabhaḥ praśāntātmā koṭiṣv api mahā-mune

“Among all the perfect ones, the blissful devotee of Narayana/Sri Krishna is very rare—one in a million.” (Srimad Bhagavatam 6.14.5/Caitanya Caritamrita 2.19.150)

Sri Krishna Saves His Devotees

sva-pāda-mūlam bhajataḥ priyasya tyaktānya-bhāvasya hariḥ pareśaḥ
vikarma yac cotpatitaṁ kathañcid dhunoti sarvaṁ hṛdi sanniviṣṭaḥ

“One who gives up all other engagements to surrender to the lotus feet of Sri Hari is very dear to Bhagavan. Indeed, if such a dedicated soul accidentally commits a sin, Antaryami Sri Krishna within one’s heart, immediately removes the sinful reaction.” (Srimad Bhagavatam 11.5.42/Caitanya Caritamrita 2.22.144)

Srila Prabhupada tika: Although a beloved child may accidentally commit an abominable activity, the loving father forgives the child, taking into consideration the actual good intentions of the child.

Although the devotee does not ask Sri Krishna to free him the future suffering from his sins, Sri Krishna, by His own sweet will, frees the devotee from the reactions to accidental fall downs.

This causeless mercy of Sri Krishna upon His devotee is His param- aisvaryam, or supreme opulence. Gradually the faithful devotee becomes pure and free from sins just by thinking of and serving Govinda’s lotus feet. Thus Krishna bhaktas are never actually defeated in life.

All Nama Chanters Are Great

aho bata śva-paco ’to garīyān yaj-jihvāgre vartate nāma tubhyam
tepus tapas te juhuvuḥ sasnur āryā brahmānūcur nāma gṛṇanti ye te

“O, how astonishing and worshipable are even dog-eaters if they chant Krishna nama! They have already performed all kinds of austerities and yajnas, cultivated good saintly virtues, bathed in all tirthas, and studied all Vedas”. (Srimad Bhagavatam 3.33.7/Caitanya Caritamrita 2.11.192)

Sripada Vallabhacarya tika (Sri Subodhini): Devahuti says, “By birth, class or conduct a chandala cannot compare with a Brahmin. However, the chandala is greater if he is chanting Krishna’s Divine Names. A complacent satisfied Brahmin performs actions for his own benefit. He may not chant Krishna’s names due to pride, ego or his status in society! In this way, he does not become a Krishna bhakta.

Sri Visvanatha Cakravartipada tika: The outcaste who chants even incompletely just one name of Bhagavan Sri Krishna is the best. He is a guru, and fully qualified to teach the mantra and the holy name to others i.e. diksa-guru. Amara-kosha says anūcura (line 2 of the verse above) means “a teacher, a person proficient in recitation of the Vedas with its angas.”

In prior lives the chandalas must have performed all types of yajnas and tapas, so now they no longer need to perform them nor will they do so in the future.

Srimad Bhagavatam Maha Purana ki jai! Hari Kathamrta ki jai! Jai Jai Sri Radhe!