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TEXT 6

nirveda ha-ila pathe, karena vicā ra

‘nī ca-jā ti, deha mora——atyanta asā ra

nirveda ha-ila—there was disappointment; … asā ra—useless for devotional service.

In disappointment, Sanā tana Gosvā mī considered, “I am of a low caste, and my body is useless for devotional service.

Anubh.: nirveda — virakti [= disgust]; … asā ra [= worthless] — kṛ ṣ ṇ a-bhakti ayogya [= unfit for …].

TEXT 28

sanā tana kahe, ——“nī ca-vaṁ ś e mora janma

adharma anyā ya yata, ——ā mā ra kula-dharma

Sanā tana Gosvā mī said, “I was born in a low family, for my family commits all kinds of irreligious acts that violate the scriptural injunctions.

Anubh.: nī ca-vaṁ ś e — see Anubh. to Madhya 1. 189.

TEXTS 30-45

“From the very beginning of his childhood, my younger brother Anupama was a great devotee of Raghunā tha [Lord Rā macandra], and he worshiped Him with great determination…” Ś rī Caitanya Mahā prabhu said, “There was a similar incident concerning Murā ri Gupta. Formerly I examined him, and his determination was similar.

Anubh.: Ś rī Murā ri Gupta’s firm devotion to Lord Rā ma described in Madhya 15. 137-157 is worthy of discussion in this connection.

TEXTS 61-62

“Because of feelings of separation from Kṛ ṣ ṇ a, an exalted devotee sometimes wants to give up his life. By such ecstatic love, however, one attains the audience of Kṛ ṣ ṇ a, and at that time he cannot give up his body.

“One who is deeply in love with Kṛ ṣ ṇ a cannot tolerate separation from the Lord. Therefore such a devotee always desires his own death.

A. -pr. -bh.: kṛ ṣ ṇ era vicchede premika-bhakta nija-deha tyā ga karite icchā karena; sei prema-bale-i tini kṛ ṣ ṇ ake pā ’na, deha tyā ga karite pā rena nā arthā t kṛ ṣ ṇ a tā ṅ hā ke marite dena nā . [= … which means that Kṛ ṣ ṇ a will not allow him to die. ]

TEXT 65

kubuddhi chā ḍ iyā kara ś ravaṇ a-kī rtana

acirā t pā be tabe kṛ ṣ ṇ era caraṇ a

ku-buddhi—intelligence not favorable to discharging devotional service; …

Caitanya Mahā prabhu told Sanā tana Gosvā mī, “Give up all your nonsensical desires, for they are unfavorable for getting shelter at the lotus feet of Kṛ ṣ ṇ a. Engage yourself in chanting and hearing. Then you will soon achieve the shelter of Kṛ ṣ ṇ a without a doubt.

Anubh.: ku-buddhi — kṛ ṣ ṇ a-sevā -parā buddhi vyatī ta naś vara jaḍ endriya-tarpaṇ a-parā asatī buddhi. [= an unfaithful intelligence dedicated to inventing temporary ways how to satisfy the material senses, with no ideas how to serve Kṛ ṣ ṇ a]

TEXT 66

“A person born in a low family is not unfit for discharging devotional service to Lord Kṛ ṣ ṇ a, nor is one fit for devotional service simply because he is born in an aristocratic family of brā hmaṇ as.

Anubh.: (bhā 3/33/7) – “aho bata ś va-paco 'to garī yā n yaj-jihvā gre vartate nā ma tubhyam / tepus tapas te juhuvuḥ sasnur ā ryā brahmā nū cur nā ma gṛ ṇ anti ye te” (bhā 1/8/26) – “janmaiś varya-ś ruta-ś rī bhir edhamā na-madaḥ pumā n / naivā rhaty abhidhā tuṁ vai tvā m akiñ cana-gocaram” – see Purp. to text 70.

TEXT 88

parera sthā pya dravya keha nā khā ya, vilā ya

niṣ edhiha iṅ hā re, ——yena nā kare anyā ya”

… anyā ya—something unlawful.

“One who is entrusted with another’s property does not distribute it or use it for his own purposes. Therefore, tell him not to do such an unlawful thing. ”

Anubh.: … anyā ya [= impropriety, a misdeed] — ā mā te arthā t kṛ ṣ ṇ e samarpita iṅ hā ra deha-vinā ś a [= destruction of his body which is surrendered unto Me, or Kṛ ṣ ṇ a]

TEXT 95

“What Ś rī Caitanya Mahā prabhu cannot do with His personal body He wants to do through you, and He wants to do it in Mathurā.

Anubh.: See the explanation of the above mentioned (in this chapter) statements in texts 82-83 [“By the order of My mother I am sitting here in Jagannā tha Purī; therefore, I cannot go to Mathurā -Vṛ ndā vana to teach people how to live there according to religious principles. I have to do all this work through your body, but you want to give it up. How can I tolerate this? ”] given in texts 79-81 [“You shall have to ascertain the basic principles of a devotee, devotional service, love of Godhead, Vaiṣ ṇ ava duties and Vaiṣ ṇ ava characteristics. You will also have to explain Kṛ ṣ ṇ a’s devotional service, establish centers for cultivation of love of Kṛ ṣ ṇ a, excavate lost places of pilgrimage and teach people how to adopt the renounced order. Mathurā -Vṛ ndā vana is My own very dear abode. I want to do many things there to preach Kṛ ṣ ṇ a consciousness. ]

TEXT 103

‘ā cā ra’, ‘pracā ra’, ——nā mera karaha ‘dui’ kā rya

tumi——sarva-guru, tumi jagatera ā rya

“You simultaneously perform both duties in relation to the holy name by your personal behavior and by your preaching. Therefore you are the spiritual master of the entire world, for you are the most advanced devotee in the world. ”

Anubh.: Haridā sa Ṭ hā kura is a jagad-guru worshipable for all, since he himself chanted the pure holy name just like an initiated brā hmaṇ a, thus being an ā cā rya, and at the same time, by his loud kī rtana he initiated the inhabitants of the entire world in nā ma-yajñ a, and in this way he acted as a preacher; such was his ā cā ra and pracā ra.

TEXT 116

jyaiṣ ṭ ha-mā se prabhu yameś vara-ṭ oṭ ā ā ilā

bhakta-anurodhe tā hā ṅ bhikṣ ā ye karilā

In that month of May–June, Ś rī Caitanya Mahā prabhu came to the garden of Yameś vara [Lord Ś iva] and accepted prasā dam there at the request of the devotees.

Anubh.: yameś vara-ṭ oṭ ā — to the garden of Lord Ś iva, Yameś vara; ṭ oṭ ā is the Oriyan word for garden.

TEXT 135

ei-mate sevaka-prabhu duṅ he ghara gelā

ā ra dina jagadā nanda sanā tanere mililā

… sevaka-prabhu—the servant and the master; …

Thus both servant and master departed for their respective homes. The next day, Jagadā nanda Paṇ ḍ ita went to meet Sanā tana Gosvā mī.

Anubh.: sevaka-prabhu — ś rī -sanā tana o ś rī man-mahā prabhu

TEXT 137

“ihā ṅ ā ilā ṅ a prabhure dekhi’ duḥ kha khaṇ ḍ ā ite

yebā mane, tā hā prabhu nā dilā karite

… duḥ kha khaṇ ḍ ā ite—to diminish my unhappiness; yebā mane—what was in my mind; …

“I came here to diminish my unhappiness by seeing Lord Ś rī Caitanya Mahā prabhu, but the Lord did not allow me to execute what was in my mind.

Anubh.: duḥ kha — the pain arising from thoughts and anxiety to always see and serve Lord Caitanya and Lord Jagannā tha; yebā mane — to give up my body at the time of the Lord’s dancing in front of Jagannā tha’s car.

TEXT 144

sanā tana kahe, ——“bhā la kailā upadeś a

tā hā ṅ yā ba, sei mora ‘prabhu-datta deś a’”

Sanā tana Gosvā mī replied, “You have given me very good advice. I shall certainly go there, for that is the place the Lord has given me for my residence. ”

Anubh.: ‘prabhu-datta deś a’ — the purport of this is that the place selected and fixed by one’s eternally worshipable Hari, Guru and Vaiṣ ṇ avas is one’s eternally agreeable Ś rī Vṛ ndā vana, full of opportunities to serve Kṛ ṣ ṇ a; if one makes that place his residence and the source of his happiness, that will be eternally auspicious for him.

Purp.: The words prabhu-datta deś a are very significant. Ś rī Caitanya Mahā prabhu’s devotional cult teaches one not to sit down in one place but to spread the devotional cult all over the world. The Lord dispatched Sanā tana Gosvā mī and Rū pa Gosvā mī to Vṛ ndā vana to excavate and renovate the holy places and from there establish the cult of bhakti. Therefore Vṛ ndā vana was given to Sanā tana Gosvā mī and Rū pa Gosvā mī as their place of residence. Similarly, everyone in the line of Ś rī Caitanya Mahā prabhu’s devotional cult should accept the words of the spiritual master and thus spread the Kṛ ṣ ṇ a consciousness movement. They should go everywhere, to all parts of the world, accepting those places as their prabhu-datta deś a, the places of residence given by the spiritual master or Lord Kṛ ṣ ṇ a. The spiritual master is the representative of Lord Kṛ ṣ ṇ a; therefore one who has carried out the orders of the spiritual master is understood to have carried out the orders of Kṛ ṣ ṇ a or Ś rī Caitanya Mahā prabhu. Ś rī Caitanya Mahā prabhu wanted to spread the bhakti cult all over the world (pṛ thivī te ā che yata nagarā di grā ma). Therefore devotees in the line of Kṛ ṣ ṇ a consciousness must go to different parts of the world and preach, as ordered by the spiritual master. That will satisfy Ś rī Caitanya Mahā prabhu.

TEXT 150

dui jana lañ ā prabhu vasilā piṇ ḍ ā te

nirviṇ ṇ a sanā tana lā gilā kahite

… nirviṇ ṇ a—advanced in renunciation; …

The Lord took them both with Him and sat down in a sacred place. Then Sanā tana Gosvā mī, who was advanced in renunciation, began to speak.

A. -pr. -bh.: nirviṇ ṇ a [= mortified] — nirveda arthā t virā ga-yukta [= affected with remorse or, in other words, full of renounciation]

TEXT 168

ā mā keha bujhā ite tumi dhara ś akti

kata ṭ hā ñ i bujhā ñ ā cha vyavahā ra-bhakti

… kata ṭ hā ñ i—in how many places; bujhā ñ ā cha—you have convinced; vyavahā ra-bhakti—ordinary behavior as well as devotional service.

“You have the power to convince even Me. In many places you have already convinced Me about ordinary behavior and devotional service.

Anubh.: kata ṭ hā ñ i — see Madhya 1. 222-4 [They (Rū pa and Sanā tana) said, “Dear Lord, although the King of Bengal, Nawab Hussain Shah, is very respectful toward You, You have no other business here. Kindly depart from this place. Although the King is respectful toward You, he still belongs to the yavana class and should not be believed. We think that there is no need for such a great crowd to accompany You on Your pilgrimage to Vṛ ndā vana. Dear Lord, You are going to Vṛ ndā vana with hundreds and thousands of people following You, and this is not a fitting way to go on a pilgrimage. ”] and Madhya 16. 266 [“(As I was leaving, Sanā tana told Me, ) ‘It is not appropriate for one to be followed by a crowd of thousands when going to Vṛ ndā vana. ’”]

vyavahā ra-bhakti — maryā dā vā ś iṣ ṭ ā cā ra-pradarś ana [= pointing out the etiquette or good behavior]

TEXT 176

‘dvaite’ bhadrā bhadra-jñ ā na, saba——‘manodharma’

‘ei bhā la, ei manda’, ——ei saba ‘bhrama’

“In the material world, conceptions of good and bad are all mental speculations. Therefore, saying ‘This is good’ and ‘This is bad’ is all a mistake.

Purp.: Kṛ ṣ ṇ a, the Supreme Personality of Godhead, is the Absolute Truth, ever existing with different varieties of energies. When one is absorbed in the illusory energy of Kṛ ṣ ṇ a and cannot understand Kṛ ṣ ṇ a, one cannot ascertain what is good for him and what is bad. Conceptions of good and bad are all imaginations or mental speculations. When one forgets that he is an eternal servant of Kṛ ṣ ṇ a, he wants to enjoy the material world through different plans. At that time he distinguishes between material plans that are good and those that are bad. Actually, however, they are all false.

Anubh.: advaya-jñ ā na-vrajendra-nandana avinaś vara-satya nitya-i virajamā na. dvitī yā bhinniveś a-krame kṛ ṣ ṇ etara mā yā ra haste patita jī vera nija-maṅ gala vā amaṅ gala-nirṇ aya prabhṛ ti sakala-i saṅ kalpa vikalpā tmaka manera dharma. sva-svarū pa o kṛ ṣ ṇ ake vismṛ ta haiyā jī vera bhoktṛ -abhimā ne akṣ aja-jñ ā ne bhā la-mandera vicā ra-ceṣ ṭ ā nā nā -prakā ra bhrama utpā dana kare. [= The son of the king of Vraja, the nondual substance and imperishable truth, is eternally present. If the soul, due to his absorption in something different, has fallen in the hands of illusory energy separate from Kṛ ṣ ṇ a, all his discernment of what is auspicious or inauspicious for him is just a mental speculation. He forgets his own position as well as Kṛ ṣ ṇ a, and in his considerations of what is good and bad he commits many mistakes, with his material conceptions and his pride of being an enjoyer. ]

TEXT 180

“For this reason, I cannot reject you. If I hated you, I would deviate from My occupational duty. ”

Anubh.: The 6^th verse of Ś rī Rū pa Prabhu’s Upadeś ā mṛ ta states:

dṛ ṣ ṭ aiḥ svabhā va-janitair vapuṣ aś ca doṣ air

na prā kṛ tatvam iha bhakta janasya paś yet

gaṅ gā mbhasā ṁ na khalu budbuda-phena-paṅ kair

brahma-dravatvam apagacchati nī ra-dharmaiḥ

[“Being situated in his original Kṛ ṣ ṇ a conscious position, a pure devotee does not identify with the body. Such a devotee should not be seen from a materialistic point of view. Indeed, one should overlook a devotee's having a body born in a low family, a body with a bad complexion, a deformed body, or a diseased or infirm body. According to ordinary vision, such imperfections may seem prominent in the body of a pure devotee, but despite such seeming defects, the body of a pure devotee cannot be polluted. It is exactly like the waters of the Ganges, which sometimes during the rainy season are full of bubbles, foam and mud. The Ganges waters do not become polluted. Those who are advanced in spiritual understanding will bathe in the Ganges without considering the condition of the water. ”]

TEXT 181

haridā sa kahe, ——“prabhu, ye kahilā tumi

ei ‘bā hya pratā raṇ ā ’ nā hi mā ni ā mi

… bā hya pratā raṇ ā —external formality; …

Haridā sa said, “My dear Lord, what You have spoken deals with external formalities. I do not accept it.

Anubh.: bā hya pratā raṇ ā [= external deceit] — vaiṣ ṇ ava-jñ ā ne gaurava-stuti [= glorification as perceived by a devotee]

TEXT 214

eka-vatsara rū pa-gosā ñ ira gauḍ e vilamba haila

kuṭ umbera ‘sthiti’-artha vibhā ga kari’ dila

… sthiti-artha—wealth for maintenance; …

Ś rī la Rū pa Gosvā mī had been delayed in Bengal for a year because he was dividing his money among his relatives to situate them in their proper positions.

Anubh.: sthiti-artha — the land and accumulated wealth. He divided the movables and realties among his relatives in a befitting manner.

TEXT 218

nā nā -ś ā stra ā ni’ lupta-tī rtha uddhā rilā

vṛ ndā vane kṛ ṣ ṇ a-sevā prakā ś a karilā

nā nā -ś ā stra—different types of revealed scripture; … vṛ ndā vane—at Vṛ ndā vana; kṛ ṣ ṇ a-sevā —Lord Kṛ ṣ ṇ a’s direct service; prakā ś a karilā —manifested.

Ś rī la Rū pa Gosvā mī and Sanā tana Gosvā mī collected many revealed scriptures, and from the evidence in those scriptures they excavated all the lost sites of pilgrimage. Thus they established temples for the worship of Lord Kṛ ṣ ṇ a.

Purp. [to text 222]: The Bhakti-ratnā kara refers to the following books by Ś rī la Sanā tana Gosvā mī: (1) the Bṛ had-bhā gavatā mṛ ta, (2) the Hari-bhakti-vilā sa and his commentary known as Dig-darś inī, (3) the Lī lā -stava and (4) the commentary on the Tenth Canto of Ś rī mad-Bhā gavatam known as Vaiṣ ṇ ava-toṣ aṇ ī. Sanā tana Gosvā mī compiled many, many books, all with the aim of describing how to serve the principal Deities of Vṛ ndā vana—Govinda and Madana-gopā la. Later, other Deities were gradually established, and the importance of Vṛ ndā vana increased.

Anubh.: nā nā -ś ā stra — bhakti-ratnā kara-granthe ei-sakala ś ā strera pramā ṇ ā valī uddhṛ ta haiyā che. vṛ ndā vane ś rī -rū pa-gosvā mī ś rī -govindera sevā evaṁ ś rī -sanā tana-gosvā mī ś rī -madana-mohanera sevā prakā ś a karena. [All these scriptures are listed in

the Bhakti-ratnā kara. In Vṛ ndā vana, Rū pa Gosvā mī manifested service to Ś rī Govindaand Sanā tana Gosvā mī manifested service to Ś rī Madana-mohana. ]

The Bhakti-ratnā kara, the 1^st wave, texts 800-851:

“Ś rī la Sanā tana Gosvā mī also composed Ś rī Bṛ hat-bhā gavatā mṛ ta, Hari-bhakti-vilā sa with its commentary Dik-pradarś inī, Lī lā -stava, and this very Vaiṣ ṇ ava-toṣ aṇ ī, which I, an insignificant Jī va, have condensed on his order.

“May Ś rī la Sanā tana Gosvā mī kindly tolerate both what I have added hastily to or left out from his book Vaiṣ ṇ ava-toṣ aṇ ī, whether it was done unintentionally or with due consideration. What to speak of this, if whatever was made to appear in my mind it came from him… Now, enough with the sceptics!

“This auspicious Vaiṣ ṇ ava-toṣ aṇ ī commentary was completed in the year 1476 of the Ś aka era, and its abridged version [Laghu-toṣ aṇ ī ] was completed in the year 1504. ”

I have cited from Ś rī la Jī va a list of books written by both the Gosvā mī s, which I will describe again. Please listen.

Kṛ ṣ ṇ adā sa Adhikā rī, a disciple of Ś rī la Jī va, has given a detailed account of this list in his own book.

Four principle books by Ś rī la Sanā tana are, first the Bṛ hat-bhā gavatā mṛ ta in two volumes with commentaries.

Followed up with Hari-bhakti-vilā sa with Dik-pradarś inī commentary, and third, the Vaiṣ ṇ ava-toṣ aṇ ī commentary to the tenth Canto.

Finally, Lī lā -stava that highlighted the tenth Canto are the four books by Ś rī la Sanā tana.

[We find this information in Kṛ ṣ ṇ adā sa Adhikā rī ’s book: ] Now, from the heap of conclusive scriptures, I will enumerate the books written by the elder brother, Ś rī la Sanā tana Gosvā mī. They are: Bṛ had-bhā gavatā mṛ ta in two volumes, Hari-bhakti-vilā sa with its Dik-pradarś inī commentary, Lī lā -stava and the Vaiṣ ṇ ava-toṣ aṇ ī commentary.

Ś rī la Rū pa Gosvā mī wrote sixteen books containing narrations of pastimes, and scriptural conclusions on loftiest truths.

These books are, Haṁ sadū ta Kā vya, Uddhava-sandeś a, and Kṛ ṣ ṇ a-janma-tithi-vidhi with endless spiritual instructions.

Bṛ hat-gaṇ oddeś a-dī pikā, Laghu-gaṇ oddeś a-dī pikā, Stavamā lā, and Vidagdha-mā dhava, saturated with transcendental mellows.

Lalita-mā dhava probes the extremities of love in separation, and the festival of euphoric love exhibited in the pastime of extracting taxes is delineated in another book.

This book is famous as Dā na-kelī -kaumudī, and Bhakti-rasā mṛ ta-sindhu is an immaculate classic.

Ś rī Ujjvala-nī lamaṇ i is steeped in conjugal mellow, while Prayuktā khyā ta-candrikā is sublimely sweet.

Other famous books are Mathurā -mahimā, Padyā valī, Nā ṭ aka-candrikā and Laghu-bhā gavatā mṛ ta.

Ś rī la Rū pa further composed eleven important verses on the wish of Vaiṣ ṇ avas, which he then gave to Kṛ ṣ ṇ adā sa Kavirā ja to elaborate on.

These verses delineate the transcendental mellow saturated eternal eight-hourly pastimes of Ś rī Kṛ ṣ ṇ a, and one who is truly fortunate may relish them.

He also composed a concise eulogy or ‘Virud’ in the proper style, but did not include it in the list of his books.

It is an eulogy of Lord Govinda, and being non-different from the Lord this composition is popularly known simply as Virudā valī.

[Again, we find this information in Kṛ ṣ ṇ adā sa Adhikā rī ’s book: ] Among the books of the younger brother, Ś rī Rū pa, there are: the poem Haṁ sadū ta, Uddhava-sandeś a, Kṛ ṣ ṇ a-janma-tithi-vidhi, Bṛ hat-gaṇ oddeś a-dī pikā and Laghu-gaṇ oddeś a-dī pikā, Stava-mā lā, which steals the mind of those who are dear to Ś rī Kṛ ṣ ṇ a, Vidagdha-mā dhava and Lalita-mā dhava, Dā na-lī lā -kaumudī and Bhakti-rasā mṛ ta-sindhu, and the following compilations like Ujjvala-nī lamaṇ i, Prayuktā khyā ta-candrikā, Mathurā -mahimā, Padyā valī, Nā ṭ aka-candrikā and Laghu-bhā gavatā mṛ ta. The son of Nanda Mahā rā ja, Lord Gopā la, came in person to Ś rī la Rū pa and Sanā tana in a disguise of a cowherd boy just to deliver them milk.

This was a general list of books by Ś rī la Sanā tana and Ś rī la Rū pa, and now a little detail on Stavamā lā.

Ś rī la Rū pa had composed myriad different prayers, which Ś rī la Jī va compiled and named it Stavamā lā.

Thus Ś rī la Jī va wrote, “My master Ś rī la Rū pa Gosvā mī, the author of Bhakti-rasā mṛ ta-sindhu, has also gathered many prayers, which I, his dependent servitor Jī va, have compiled together. ”

Ś rī la Raghunā tha dā sa wrote three books, of which Stavā valī is an anthology of prayers.

The other two books are Ś rī Nā ma-carita and Muktā -carita, reading or hearing these nectarean narrations extirpate worst kinds of suffering.

[Ś rī Laghu Toṣ aṇ ī: ] “Stava-mā lā, Dā na-carita and Muktā -carita are the compositions of Ś rī la Raghunā tha dā sa, who has obtained the friendship of Ś rī la Rū pa and Sanā tana. ”

It is a well known fact that Ś rī Jī va left behind twenty-five books, of them Harinā mā mṛ ta-vyā karaṇ a is a methodical compilation of Saṅ skṛ ta grammar rules.

Its nice corollaries, Sutra-mā likā and Dhā tu-saṁ grahaḥ, and the wonderful Kṛ ṣ ṇ ā rcana-dī pikā.

Gopā la-virudā vaÿ ī, Rasā mṛ ta-ś eṣ a, and Ś rī Mā dhava-mahotsava are especially unique.

Ś rī Saṅ kalpa-kalpavṛ kṣ a and Bhā vā rtha-sū caka-campū are amazing compositions.

His other writings are, commentaries to Gopā la-tā panī, Brahma-saṁ hitā, Bhakti-rasā mṛ ta-sindhu and Ujjvala-nī lamaṇ i.

Furthermore, a commentary on Yogasā ra-stava also contains a purport to the Gā yatrī mantra from the Agni Purā ṇ a.

Explanations of auspicious signs embellishing Ś rī Kṛ ṣ ṇ a’s lotus feet and of the auspicious signs decorating Ś rī Rā dhikā ’s lotus hands and feet from the Padma Purā ṇ a.

Famous throughout the globe are the astounding devotional treatises Gopā la-campū in two parts, Pū rva and Uttara.

Also famous are the seven Sandarbhas, elaborations from the Ś rī mad-Bhā gavatam, entitled, Tattva, Bhagavat, Paramā tma, Kṛ ṣ ṇ a, Bhakti, and Prī ti.

These six, and the seventh is called, Krama wherein the three principles of sambandha, abhidheya and prayojana are explained.

“The books composed by Ś rī la Jī va Gosvā mī, son of Ś rī mad Vallabha, are: the Sanskrit grammar Harinā mā mṛ ta-vyā karaṇ a, Sū tra-mā likā, Dhā tu-saṁ graha, Kṛ ṣ ṇ ā rcā -dī pikā, Gopā la-virudā valī, Rasā mṛ ta-ś eṣ a, Ś rī Mā dhava-mahotsava, Saṁ kalpa-kalpavṛ kṣ a, Bhā vā rtha-sū caka-campū, commentaries on Gopā la-tā panī Upaniṣ ad, Brahma-saṁ hitā, Bhakti-rasā mṛ ta-sindhu, Ujjvala-nī lamaṇ i, Yogasā ra-stava, explanation of Gā yatrī found Agni Purā ṇ a, explanation of the signs on Ś rī Kṛ ṣ ṇ a’s feet from Padma Purā na, list of the signs on the hands and feet of Ś rī Rā dhikā, who is Lakṣ mī ’s superior form, Gopā la Campū in two parts, and the famous seven Sandarbhas based on Ś rī mad-Bhā gavatam: Tattva, Bhagavat, Paramā tma, Kṛ ṣ ṇ a, Bhakti, Prī ti, and Krama, which is known as the seventh sandarbha. In these treatises the principles of sambandha, vidheya and prayojana are pinpointed by the ancient saints as clearly as the amalaki fruit on one’s palm. ”

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