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By Published On: June 7, 2024Tags: 20.1 min read

Overview

In this concluding section of Prema Dhāma Deva Stotram covering verses 66 to 72, Śrīla Śrīdhara Mahārāja encapsulates gaura-tattva in a single verse, gives a brief chronology of Mahāprabhu's life, briefly discusses the Śikṣāṣṭaka, and gives the phala-śruti (benediction) to those who read the Prema Dhāma Deva Stotram.

Prema Dhama Deva Stotram – Verses 66-72

by
His Divine Grace
Śrīla Bhakti Rakṣaka Śrīdhara Deva Gosvāmī Mahārāja

with the
Narasiṅgha Sevaka Vivṛtti
by Tridaṇḍi Swami Bhakti Vijñāna Giri

Verse 66
ātma-siddha-sāvalīla-pūrṇa-saukhya-lakṣaṇaṁ
svānubhāva-matta-nṛtya-kīrtanātma-vaṇṭanam
advayaika-lakṣya-pūrṇa-tattva-tat-parātparaṁ
prema-dhāma-devam eva naumi gaura-sundaram

Word for Word

ātma – self; siddha – perfected; sāvalīla – dynamic; pūrṇa –completely; saukhya – bliss; lakṣaṇa – principle; sva – His own; anubhāva – ecstasy; matta – intoxicated; nṛtya – dancing; kīrtana – chants; ātma – Himself; vaṇṭana – distributes; advaya – non-dual; eka – one; lakṣya – objective; pūrṇa – perfect; tattva – principle; tat – that; parātpara – Supreme; prema – love of Kṛṣṇa; dhāma – abode; deva – divine; eva – indeed; naumi – I offer obeisance; gaurasundara – Gaurasundara.

TRANSLATION

I offer my obeisance unto Śrī Gaurasundara, that Divine Personality who is the abode of pure prema. His bliss is a complete, dynamic, self-perfected principle. Intoxicated by His own ecstasy, He dances and chants, and distributes Himself to others. He is the singular objective the complete Supreme non-dual principle.

Commentary

In this one śloka, Śrīla Śrīdhara Deva Gosvāmī Mahārāja has completely encapsulated the ontological conception of gaura-tattva. In regards to this particular verse, Śrīla Śrīdhara Mahārāja has said:

In my Prema-dhama-stotram I have written that the highest conception of the Absolute cannot but be the highest form of ānandam, rasam, and that is conscious rasa. Mahāprabhu’s dancing indicates that He has got the acme of rasa by feeling, and His kīrtana means that He is eager to distribute that to others. So, scientifically if we come to search who is Mahāprabhu we cannot but find that He is the Ultimate Reality. He is mad in feeling His own internal nectar, dancing is the outcome of that, and He is chanting, that is, He is distributing that to others. That should be the real character of the absolute rasa: progressive, giving, dynamic rasa, not static rasa. He must try to extend Himself outside. Rasa Himself is almost mad in drinking His own inner nectar. Saukhya (bliss), matta (intoxicating madness), nṛtya (dancing) and kīrtana (chanting) – if we follow quite closely and surely the character of Mahāprabhu, if we approach Him following this thread, then we cannot but think that He is the absolute representation.

Śrīla Śrīdhara Mahārāja defines the bliss (saukhya) experienced by Mahāprabhu as ātma-siddha, meaning self-perfect, or self-evident. Such bliss is not dependent upon any external element as it is inherently part of the Lord Himself. In other words, Mahāprabhu as rādhā-bhāva personified, cannot be separated from such bliss. This bliss is described as sāvalīla, a dynamic, flowing principle, and He experiences it to its highest degree (pūrṇa). Śrīla Śrīdhara Mahārāja then uses the word svānubhāva to indicate the ecstasy that the Lord feels while dancing and chanting harināma. As mentioned previously, anubhāva generally refers to the external symptoms of ecstasy that manifest within the body of those who experience kṛṣṇaprema. However, sva-anubhava (‘His anubhāva’) indicates symptoms that are specific to Mahāprabhu Himself. Some of these extraordinary bodily transformations have been delineated in previous verses. Some of these characteristics manifest during the Lord’s intoxicating madness, and thus He expresses His bliss by means of dancing and chanting. In doing so, Mahāprabhu simultaneously extends Himself to the environment (ātma-vaṇṭana) exhibiting His most magnanimous personality. As rasarāja-mahābhāva, the Positive and Negative combined, He is eager to relish His own sweetness, and also to distribute that to others. Thus, in His Tattva Sandarbha, Śrī Jīva Gosvāmī Prabhu describes Him as sva-bhajana vi-bhajana prayojanāvatāra-śrī-śrī-bhagavat-kṛṣṇa-caitanyadeva – the original Supreme Lord whose goal is to come and distribute His own worship and simultaneously taste His own intrinsic ecstasy. As pointed out by Śrīla Śrīdhara Mahārāja, Mahāprabhu’s dancing is indicative of His bliss, and His chanting is symptomatic of His desire to distribute that bliss to one and all.

Finally, Śrīla Śrīdhara Mahārāja writes, advayaika-lakṣya-pūrṇa-tattva-tat-parātpara. He is that Supreme (tat-parātpara) who is the singular objective (eka-lakṣya) and who is complete in Himself (pūrṇa). Furthermore, He is advaya, the non-dual Supreme principle. Śrī Svarūpa Dāmodara Gosvāmī has written:

rādhā-kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktir asmād
ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau

caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ

rādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa svarūpam

“Rādhā is the manifestation of love for Kṛṣṇa and She is His hlādinī-śakti. Although They are inherently One, and existed as such in this world, their two separate forms are now united as one in Śrī Caitanya. I offer obeisance unto He who is Kṛṣṇa Himself adorned with the heart and halo of Rādhā.” (Caitanya-caritāmṛta, Ādi-līlā 1.5)

We should not conceive of Śrīman Mahāprabhu simply as an avatāra of Kṛṣṇa who only appears in a particular time period. Just as the Divine Couple are the eternal non-dual Supreme principle, Śrī Caitanyadeva is also the advaya-tattva. One should also not use the above śloka of Svarūpa Dāmodara Gosvāmī to apply the “chicken and the egg” philosophy as to who came first – Rādhā-Kṛṣna or Mahāprabhu. Since They are all identical eternal principles, there is no question of chronological existence. In this connection, Śrīla Śrīdhara Mahārāja has explained:

“Who is first and who is second? It cannot be considered in that way. They are both eternal. Eternal means co-existent. If you want to ask whether winter is the beginning, or summer, or the autumn – what should be the beginning? It is in a cyclic order. So They are one and the same, but still They divided Themselves into two in Vṛndāvana. Caitanyākhyaṁ prakaṭam adhunā – again They have combined and come as Caitanya. It is eternally simultaneous.”

The three phases of time are relative concepts only pertaining to our mortal world, and aprakṛta-tattva is beyond time. Therefore, by contemplating the philosophy of acintya-bhedābheda-tattva, we can surmise that the identities of Gaura-Rādhā-Kṛṣna are simultaneously one and different.

Verse 67
śrī-purīśvarānukampi-labdha-dīkṣa-daivataṁ
keśavākhya-bhāratī-sakāśa-keśara-kṣitam
mādhavānudhī-kiśora-kṛṣṇa-sevanādaraṁ
prema-dhāma-devam eva naumi gaura-sundaram

Word for Word

śrī-purī īśvara – Śri Īśvara Purī; anukampi – merciful; labdha – attain; dīkṣa – initiation; daivata – the Lord; keśavākhya-bhāratī – one who is known as Keśava Bhāratī; sakāśa – presence; keśara – hair; kṣita – cut; mādhava – Mādhavendra Purī; anudhī – thinking; kiśora-kṛṣṇa – youthful Kṛṣṇa; sevana – service; adara – loving; prema – love of Kṛṣṇa; dhāma – abode; deva – divine; eva – indeed; naumi – I offer obeisance; gaurasundara – Gaurasundara.

TRANSLATION

I offer my obeisance unto Śrī Gaurasundara, that Divine Personality who is the abode of pure prema. The Lord showed His mercy to Śrī Īśvara Purī by accepting initiation from him, and also to that personality known as Keśava Bhāratī, in whose presence He cut His hair. And remembering Mādhava Purī, the Lord cultivated loving service to Kiśora Kṛṣṇa.

Commentary

In this śloka, Śrīla Śrīdhara Mahārāja remembers the gurus of Śrī Caitanyadeva, beginning with Śrīla Īśvara Purī Gosvāmī, the dīkṣā-guru of Mahāprabhu. When Mahāprabhu met Īśvara Purī in Gayā, He was initiated with the daśākṣara-kṛṣṇa-mantra (ten-syllable mantra), namely gopī-jana-vallabhāya svāhā. Some persons opine that the ten-syllable mantra is only meant for brāhmaṇas, and since Mahāprabhu was a brāhmaṇa, He received this particular mantra. This is the reason that Mahāprabhu instructed Sanātana Gosvāmīpāda to emphasise the aṣṭadaśākṣara-kṛṣṇa-mantra (eighteen-syllable mantra), namely kṛṣṇāya govindāya gopī-jana-vallabhāya svāhā, which is meant for all persons. This mantra, also known as the gopālamantra or sammohanamantra, is the primary dīkṣā-mantra given in the Gauḍīya sampradāya.

Next, Śrīla Śrīdhara Mahārāja mentions Śrī Keśava Bhāratī, the sannyāsaguru of Mahāprabhu. Keśava Bhāratī was in the line of Śaṅkara, and played the role of a māyāvādī. According to Kavi Karṇapura’s Gaura-gaṇoddeśa Dīpikā, Keśava Bhāratī is said to be Akrūra, who took Kṛṣna out of Vṛndāvana to Mathurā. It is said in the Kṛṣṇa Caitanya-caritra Mahā-kāvya by Śrīla Murāri Gupta that Mahāprabhu was hesitant about receiving the sannyāsa-mantra, tat tvam asi (‘You are that’) from Keśava Bhāratī because of its impersonal connotations.

tataḥ kiyad dine prāha bhagavān kārya-māṇuṣaḥ
svapne dṛṣṭo mayā kaścid āgatya brāhmaṇottamaḥ
sannyāsa-mantraṁ mat-karṇe kathayām āsa su-smitaḥ
tat śrutvā v yathito rātrau divā cāha virodimi
kathaṁ priyaṁ hariṁ nāthaṁ tyaktvānyad ucitaṁ mama
murāriḥ prāha tat śrutvā tan-mantre bhagavān svayaṁ
śaṣṭī-samāsaṁ manasā vicintya tvaṁ sukhī bhava

“Some days later, the Lord, who was acting in the role of a human, said, ‘In a dream, I saw a particular great brāhmaṇa approach Me. With a wonderful smile, he spoke the sannyāsamantra into My ear and hearing that, day and night, I constantly weep. How can I abandon My beloved Lord Hari? Nothing else has any value to Me.’ Upon hearing this Murāri said, ‘You are Svayaṁ Bhagavān! You should meditate upon this mantra in relation to the sixth samāsa (the connection between nouns in Sanskrit grammar). Be happy!”’ (Kṛṣṇa Caitanya-caritra Mahā-kāvya 2.18.1-4)

In this way, Murārī Gupta pointed out that by utilising the correct rules of Sanskrit grammar, the monistic understanding of tat tvam asi (‘You are that’) becomes the theistic concept of ‘You are His.’ At the sannyāsa ceremony, Mahāprabhu told Keśava Bhāratī that He had dreamt of him giving a mantra and asked him, “Is this the mantra you will give Me?” Saying this, He spoke the mantra into his ear and Keśava Bhāratī replied that this was indeed the sannyāsa-mantra he would impart to Him. In this way, Mahāprabhu actually initiated Keśava Bhāratī into the theistic understanding of tat tvam asi and he became a Vaiṣṇava.

Finally, Śrīla Śrīdhara Mahārāja refers to Śrī Mādhavendra Purī, the param-guru of Mahāprabhu who is considered to be the root of mādhurya-bhakti in the Gauḍīya lineage. His unique position has been discussed at length in Verse 38.

Verse 68
sindhu-bindu-veda-candra-śāka-phālgunoditaṁ
nyāsa-soma-netra-veda-candra-śāka-bodhitam
bāṇa-bāṇa-veda-candra-śāka-locanāntaraṁ
prema-dhāma-devam eva naumi gaura-sundaram

Word for Word

sindhu – seven; bindu –zero; veda – four; candra – one; śāka – of the Śāka Era; phālguna – the month of Phālguna; udita – appear; nyāsasannyāsa; soma – one; netra – three; veda – four; candra – one; śāka – of the Śāka Era; bodhita – made known; bāṇa – five; bāṇa – five; veda – four; candra – one; śāka – of the Śāka Era; locana – eyes; antara – disappear; prema – love of Kṛṣṇa; dhāma – abode; deva – divine; eva – indeed; naumi – I offer obeisance; gaurasundara – Gaurasundara.

TRANSLATION

I offer my obeisance unto Śrī Gaurasundara, that Divine Personality who is the abode of pure prema. In 1407 of the Śāka Era, He made His appearance in the month of Phālguna. It is understood that in 1431 of the Śāka Era, He accepted sannyāsa, and in 1455 of the Śāka Era, he disappeared from our eyes.

Verse 69
śrī-svarūpa-rāya-saṅga-harṣa-śeṣa-ghoṣaṇaṁ
śikṣaṇāṣṭakākhya-kṛṣṇa-kīrtanaika-poṣaṇam
prema-nāma-mātra-viśva-jīvanaika-sambharaṁ
prema-dhāma-devam eva naumigaura-sundaram

Word for Word

śrī-svarūpa – Svarūpa Dāmodara; rāya – Rāmānanda Rāya; saṅga – association; harṣa – bliss; aśeṣa – remain; ghoṣaṇa – declare; śikṣaṇāṣṭaka – the Śikṣāṣṭaka; akhya – known as; kṛṣṇa-kīrtanakīrtana of Kṛṣna’s Names; eka – only; poṣaṇa – nourish; prema-nāma – Names filled with prema; mātra – only; viśva – universe; jīvana – the jīvas; eka – only; sambhara – together; prema – love of Kṛṣṇa; dhāma – abode; deva – divine; eva – indeed; naumi – I offer obeisance; gaurasundara – Gaurasundara.

TRANSLATION

I offer my obeisance unto Śrī Gaurasundara, that Divine Personality who is the abode of pure prema. Blissfully remaining in the company of Śrī Svarūpa Dāmodara and Rāya Rāmānanda, the Lord declared through His Śikṣāṣṭaka that congregational kṛṣṇa-kīrtana of prema-nāma is the only means of nourishing the jīvas of the universe.

Commentary

During His final pastimes in Puruṣottama-kṣetra, in the company of His most intimate servants, Svarūpa Dāmodara Gosvāmī and Śrī Rāya Rāmānanda, Mahāprabhu manifested the eight ślokas known as the Śrī Śikṣāṣṭaka. This is the only composition left by Śrī Caitanyadeva and, as shown in the commentaries of Śrīla Bhaktivinoda Ṭhākura and Śrīla Sarasvatī Ṭhākura, these eight verses contain the very essence of sambandha, abhidheya and prayojana within Gauḍīya Vaiṣṇava siddhānta.

The verses of Mahāprabhu’s Śikṣāṣṭaka are first found in Śrīla Rūpa Gosvāmī’s Padyāvalī, albeit in no particular order. Later, in his Caitanya-caritāmṛta, Śrīla Kavirāja Gosvāmī presented them in a progressive sequence according to the method of nāma-sādhana.

The first śloka of the Śikṣāṣṭaka explains the seven results of chanting hari-nāma. The first effect is the cleansing of the mirror of the heart (ceto darpaṇa marjana). The second is that the fire of material existence is terminated (bhava-mahā-dāvāgni-nirvāpaṇa). The third result is that it is the prime benediction for all jīvas (śreyaḥ-kairava-candrikā-vitaraṇa). The fourth effect is that it reveals knowledge of one’s eternal relationship with Śrī Kṛṣṇa (vidyā-vadhū-jīvana). The fifth is that it increases the ocean of transcendental bliss (ānandāmbudhi-vardhana). The sixth effect is that one relishes nectar at every step (prati-padaṁ pūrṇāmṛtāsvādana). The seventh result is that it purifies the ātmā. (sarvātma-snapana).

The second śloka of the Śikṣāṣṭaka describes the omnipotence of the Holy Name and the sādhaka’s inability to chant. The third śloka indicates three necessities to chant the Name purely, namely su-nicatva (humility), sahiṣnutva (tolerance) and amānitva (lack of pride). The fourth śloka points out the pitfalls in chanting in the form of jana (followers), dhana (wealth), sundarī (the opposite sex), and kavita (praise of oneself, or absorption in mundane literature). The fifth śloka reveals the jīva’s intrinsic identity as an eternal servant of Kṛṣṇa (nanda-tanuja-kiṅkara), and the sixth śloka reveals the symptoms one experiences when one comes in connection with Kṛṣṇa, such as weeping, faltering voice, bodily hairs standing on end etc. The seventh śloka demonstrates the internal feelings of intense separation felt by the devotee who experiences bhāva, and the eighth śloka shows that upon achieving the highest attainment of prema-bhakti, the devotee unconditionally surrenders unto Kṛṣṇa.

All the ślokas of the Śikṣāṣṭaka describe abhidheya-tattva. Within that, the first five ślokas describe sambandha-jñāna, and the last three verses describe prayojana-tattva. The initial five ślokas explain the stage of sādhana-bhakti, and the remaining ślokas are concerned with prema-bhakti.

In his Bhajana Rahasya, Śrīla Bhaktivinoda Ṭhākura has shown how the eight ślokas of the Śikṣāṣṭaka corresponds with the eight pairs of Names within the MahāMantra, as well as Rūpa Gosvāmī’s verse from Bhakti-rasāmṛta-sindhu describing the progressive sequence of bhakti beginning with śraddhā, sādhusaṅga etc. He also demonstrates that the verses of the Śikṣāṣṭaka correlate with Rādhā-Govinda’s aṣṭa-kālīya-līlā, the eightfold daily pastimes, as mentioned in Govinda Līlāmṛṭa. Thus, we can understand how the Śikṣāṣṭaka contains the very essence of Gauḍīya Vaiṣṇava siddhānta. In order to fully appreciate the profundity of these eight ślokas, one should study the commentaries on the Śikṣāṣṭaka, namely the Sanmodana Bhāṣya by Śrīla Bhaktivinoda Ṭhākura, the Vivṛtti of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, and the illuminations of Śrīla Śrīdhara Deva Gosvāmī Mahārāja found in the book, The Golden Volcano of Divine Love.

Verse 70
prema-hema-deva dehi-dāsareṣa manyatāṁ
kṣamyatāṁ mahāparādha-rāśireṣa-gaṇyatām
rūpa-kiṅkareṣu rāmānanda-dāsa-sambharaṁ
prema-dhāma-devam eva naumi gaura-sundaram

Word for Word

prema prema; hema – golden; deva – Lord; dehi – bestow; dāsa – servant; eṣa – seeking; manyatā – kindly consider; kṣamyata – forgive; mahā – great; aparādha– offences; rāśi – of many; eṣa –desire; gaṇyatā – count; rūpa – Śrī Rūpa Gosvāmī; kiṅkareṣu – the servants; rāmānanda-dāsa – Rāmānanda Dāsa; sambhara – support; prema – love of Kṛṣṇa; dhāma – abode; deva – divine; eva – indeed; naumi – I offer obeisance; gaurasundara – Gaurasundara.

TRANSLATION

I offer my obeisance unto Śrī Gaurasundara, that Divine Personality who is the abode of pure prema. O golden Lord! This servant seeks prema – kindly consider bestowing that upon him and forgive his many great offences. I wish to be counted amongst the servants of Śrī Rūpa. You are the sole support of Rāmānānda Dāsa.

Commentary

After glorifying Śrī Gaurasundara with this composition, the author implores Him to forgive his offences and bestow prema upon him. Śrīla Śrīdhara Mahārāja begs Mahāprabhu to be regarded as a servant of Śrī Rūpa (rūpa-kiṅkareṣu). In Prayāga, Mahāprabhu personally taught Śrīla Rūpa Gosvāmī the intricacies of rasa-tattva, and Śrī Rūpa was thus made the head of the sampradāya by the Lord Himself. Thus, Gauḍīya Vaiṣṇavas are known as Rūpānugas, the followers of Śrīla Rūpa Gosvāmī Prabhu. In their sādhakadeha (their form as a practitioner) they follow the teachings of Rūpa Gosvāmī, and in their siddha-deha (spiritual form), they follow him in his eternal identity as Śrī Rūpa Mañjarī under the guardianship of Śrī Lalitā Devī.

In this prayer of supplication, Śrīla Śrīdhara Mahārāja refers to himself as Rāmānanda Dāsa, the name bestowed upon him by Śrīla Sarasvatī Ṭhākura. When he appeared in this world, his name was Rāmendra Candra Bhaṭṭācārya. When he was initiated by Sarasvatī Ṭhākura, he was first given the name Rāmendra Sundara Dāsa. Later however, when he went to South India and discovered the location of Mahāprabhu’s conversation with Rāya Rāmānanda, Śrīla Sarasvatī Ṭhākura awarded him the name Rāmānanda Dāsa.

Śrīla Śridhara Mahārāja always relished the Rāmānanda Samvāda, Mahāprabhu’s conversation with Rāmānanda Rāya, so it is no wonder that in this composition, he refers to himself as Rāmānanda Dāsa – a reminder of his service to his guru, Śrīla Sarasvatī Ṭhākura and the Vaiṣṇavas of locating the līlā-sthāna where this most important dialogue on rasa-vicāra took place. Being the eternal servant of hlādinī-śakti Śri Rādhikā, the personification of the bliss (ānanda) that Rādhikā-ramaṇa Rāma experiences, his name ‘Rāmānanda Dāsa’ is most appropriate.

Verse 71
sa-śraddhaḥ sapta-daśakaṁ prema-dhāmeti-nāmakam
stavaṁ ko’pi paṭhan gauraṁ rādhā-śyāma-mayaṁ vrajet

Word for Word

sa – with; śraddha – faith; saptadaśaka – seventy; premadhāma Prema Dhāma Deva Stotra; iti – this; nāmakam – known as; stava – prayer; kah – that person; api – indeed; paṭhan – reads; gaura – Śrī Gaurāṅga; rādhā-śyāma – Rādhā-Śyāma; mayaṁ – comprise; vrajet – attains;

TRANSLATION

That person who reads the seventy ślokas of this prayer known as Prema Dhāma Deva Stotram certainly attains Gaura who is Himself Rādhā-Śyāma.

Commentary

Traditionally, Sanskrit devotional poems conclude with a phala-śruti, or a verse describing the results of reciting that prayer. In this phala-śruti, Śrīla Śridhara Mahārāja has stated that if someone recites the Prema Dhāma Deva Stotram, they will attain Śrī Gaurasundara, who is non-different from Śrī Śrī Rādhā-Śyāmasundara. However, he stipulates at the very beginning that the recitation must be done with śraddhā (faith). The etymological meaning of śraddhā is ‘that which gives truth’ (śrat+dadāti). Śraddhā is at the very basis of spiritual life and through śraddhā one attains the association of sādhus and through such company, one advances in bhakti. Thus, it is imperative that one has śraddhā in the devotees of Mahāprabhu and hears His sublime teachings from them. When one has firm śraddhā in Śrī Caitanya Mahāprabhu and His associates and follows their instructions, one will certainly attain the lotus feet of Gaura-Rādhā-Śyāma.


Verse 72
pañcame śata-gaurābde śrī-siddhānta-sarasvatī
śrīdharaḥ ko ’pi tac chiṣyas tridaṇḍī-nauti-sundaram

Word for Word

pañcame – fifth; śata – century; gaurābde – in the Gaura Era; śrī-siddhānta-sarasvatī – Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura; śrīdharaḥ – Bhakti Rakṣaka Śrīdhara Mahārāja; kaḥ – who; api – indeed; tat – that; śiṣyas – disciple; tridaṇḍī – a tridaṇḍī-sannyāsī; nauti – glorifies; sundara – that beautiful Lord.

TRANSLATION

In the Fifth Century after Śrī Gaura, Śrīdhara, who is a tridaṇḍī disciple of Śrī Siddhānta Sarasvatī, glorifies that beautiful Lord.

Commentary

I offer my heartfelt obeisance at the divine feet of that crest-jewel of rasika Vaiṣṇavas, Oṁ Viṣṇupāda Paramahaṁsa Parivrājakācārya Śrī Śrīmad Bhakti Rakṣaka Śrīdhara Deva Gosvāmī Mahārāja, the illustrious disciple of Śrīla Sarasvatī Ṭhākura. His composition, Prema Dhāma Deva Stotram, gives the very essence of gaura-līlā and bhaktisiddhānta and shines brightly in the firmament of Gauḍīya literature.

By the inspiration of Śrī Śrīmad Bhakti Pramoda Purī Gosvāmī Mahārāja, by the causeless mercy of the illustrious śaktyāveśa-avatāra, Śrīla A.C. Bhaktivedānta Swami Prabhupāda, by the grace of my beloved Gurudeva, Śrīla Bhakti Gaurava Narasiṅgha Mahārāja, and with the heart-felt encouragement of Śrīla Bhakti Kiśora Araṇya Mahārāja, I have endeavoured to write this commentary, the Narasiṅgha-sevakā Vivṛtti, although I certainly lack intelligence and am devoid of any true bhakti. I humbly offer this to the hands of all my Guardians, with the hope that it will somehow please them.

kārttike kṛṣṇa-navamīm śrī-vṛndāraṇya-gau-ghaṭe
gaura-su-stotra-ṭīkeyam apūrva-kṛpayā guroḥ

“By the unparalleled mercy of Śrī Guru, the commentary to this beautiful stotra about Śrī Gaura was completed in the month of Kārttika, on the ninth day of the dark moon (the appearance day of Śrīla Śrīdhara Deva Gosvāmī Mahārāja) at Gau Ghāṭa in Śrī Vṛndāvana in the year 2021.”

śrī-gaurāṅgārpaṇam astu

(May this be an offering unto Śrī Gaurāṅga)

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Further Reading

A Devotee is Impartial - Sajjana SamaA Devotee is Impartial (Sajjana – Sama)
Management Vs. The ĀcāryaManagement Vs. The Ācārya

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About the Author: Swami B.V. Giri

Avatar of Swami B.V. Giri
Swami B.V. Giri is a senior disciple of Swami B.G. Narasiṅgha Mahārāja. Receiving dīkṣā and sannyāsa initiation in the year 2000, he has been the main editor, translator and researcher for many books and articles written by Swami B.G. Narasiṅgha and many that he's authored himself. He is currently residing in Vṛṇdavana where he is engaged translating and publishing articles and books of our acāryās.
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