Sarasvatī Ṭhākura’s Introduction to Bhagavad-gītā
The following is Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura’s introduction to the Bhagavad-gītā with the Gītā Bhūṣaṇa commentary of Śrī Baladeva Vidyābhūṣaṇa, published by Śrī Gauḍīya Maṭha in 1931. Sarasvatī Ṭhākura gives a brief biography of Baladeva, and explains how the sahajiyās and smārtas oppose the true path of bhakti.
Nārada Bhakti Sūtras – Chapter 1, Verses 1&2
In this first section of the Nārada Bhakti Sūtras, Śrī Nārada Muni defines bhakti and how pure bhakti leads to prema. The commentary further explains the various stages of bhakti in connection with the three modes of nature, and describes the unfortunate disease of tribalism amongst devotees.
Kena Upaniṣad – Chapter One, Text 1-2
In this first section of the Kena Upaniṣad, Lord Śiva asks Brahmā four specific questions - “Who sets the mind in motion? Who controls the life airs? Who impels us to speak, and which deity directs the senses?"
Nārada Bhakti Sūtras (Introduction)
This week, we begin the serialisation of the Nārada Bhakti Sūtras accompanied by the Śrī Bhakti-gaurava-smaraṇa Commentary by Swami Bhaktivijñāna Giri. Here in the introduction, Mahārāja gives a synopsis of this famous text, a brief history of the author, Śrī Nārada Ṛṣi, and shares with the reader the inspiration behind writing this commentary.
When is the Real Gītā Jayantī?
Gītā Jayantī, which is said to fall on Mokṣadā Ekādaśī, is celebrated as the appearance day of Śrīmad Bhagavad-gītā. In this article, Swami Giri ask the timely question, “When is the real Gītā Jayantī?” The answer may be somewhat surprising.
Kena Upaniṣad – Knowing the Unknowable (Introduction and Invocation)
Among the ten principal Upaniṣads, the Kena Upaniṣad holds a place of great importance. It discusses three central themes — that the Supreme is the controller of all, that He is superior to all, and that He is ultimately unknowable. This commentary by Swami Bhaktivijñāna Giri, drawing upon the Vaiṣṇava interpretations of Madhva, Raṅga Rāmānuja, and the writings of the Gauḍīya ācāryas, seeks to reclaim the Kena Upaniṣad from the grasp of the monists, demonstrating that the Brahman of the Upaniṣads is ultimately a theistic, personal Reality endowed with distinctive transcendental qualities.
Māṇḍūkya Upaniṣad Text 12
In this final section of the Māṇḍūkya Upaniṣad, the transcendental state of Vāsudeva/Turīya is described, along with the connection between oṁkāra and Brahman, Paramātmā, and Bhagavān, culminating in the highest plane, Turīyātīta, the realm of Śrī Kṛṣṇa, which can be attained only through complete surrender.
Māṇḍūkya Upaniṣad Text 9-11
This section of the Māṇḍūkya Upaniṣad explains how the syllables A, U, and M represent Vaiśvānara, Taijasa, and Prājña – the forms of the Lord in the waking, dreaming, and deep sleep states. Realising each of these leads to the fulfilment of desires, continuous knowledge, and freedom from sorrow.
Māṇḍūkya Upaniṣad Text 7 & 8
In Texts 7 and 8 of the Māṇḍūkya Upaniṣad, the three aforementioned states of consciousness are analysed from the scientific perspective, and the fourth state of tūriya, or super consciousness presided over by Vāsudeva, is described.
In Defence of Śrī Gāyatrī Mantrārtha Dīpikā
This article, first published on VNN on July 15th 1999, was written by Śrīla B.G. Narasiṅgha Mahārāja in response to certain devotees criticising the publication of the book, 'Śrī Gāyatrī Mantrārtha Dīpikā.' Mahārāja explains that upon seeing the book, Śrīla Bhakti Pramoda Purī Gosvāmī was extremely pleased, referring to it as ‘gupta-ratna-prakāśa.’