“…may I be blessed with the grace of Gadadhara Pandita, the master of the Bhagavatam from whom Mahaprabhu listens to the Bhagavatam. I invoke his mercy.”

The Godhead’s desire to bestow liberation—his compassion—requires another world. Thus from the trans-spatial, timeless realm of Vaikuntha, the world of time and space manifests, and in the above verse, Krsnadasa Kaviraja identifies the deity from whom our world issues forth.

As much as we are able to connect ourselves with Gaura lila, automatically we find that without any trouble we are already present in Krishna lila.

“We are not simply given the world to our understanding; we are given most immediately our experiences of it.”

The fact that consciousness eludes even a comprehensive definition, given that there is nothing similar to compare it with and thereby define it, does not in any way make it less significant. Indeed, its elusive nature speaks loudly as to the folly of attempting to reduce it to matter.

While the jnani loves to exist and the yogi loves to know and exist, the bhakta exists and knows only to love.

Krishna concludes that he must steal Radha’s prema if he is to taste it, and taste it he must, because he knows that it is superior to anything he has tasted.

First we must eliminate this mortal existence. Then, we must satisfy our reason, our consciousness. And finally, we must satisfy our heart. Sri Caitanya Mahaprabhu says that the heart is the most important thing within us.

Suffice to say that God plays. God celebrates himself and thus dances out of fullness. The nature of his static (unchanging/passive) reality is that it is simultaneously dynamic (active).

Careful study of Bhaktivinoda Thakura’s teachings on anadi karma reveal that his strategy was more of a particular emphasis than it was any change of doctrine.

In our quest to commune with God, what will be the language of our communication?