Preface

(translated from the Publisher's Note of the first Bengali edition)

        The best introduction to the author of this book is given by the work itself. Pujyapada Parivrajakacarya Tridandiswami Srimad Bhakti Raksaka Sridhara Maharaja is the fit recipient of the grace bestowed upon him by that great Universal Guru who shines like the sun among the Gaudiya Acaryas: Om Visnupada Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada. Srila Prabhupada, now left this world to join the eternal divine pastimes, is the Divine Agent to flood the world with the nectarine universal preaching of the glory of the Supreme Lord, in the Divine Succession of Sri Caitanya Mahaprabhu. Although the devotional community is well-acquainted with the illustrious personality of His Holiness B.R. Sridhara Maharaja, I may nonetheless take the opportunity to enumerate some of his glories herein for my self-purification.
        The brilliance of his unprecedented scholarship is found in the artful compilation and harmony of Sri Prapanna-jivanamrtam, Life Nectar of the Surrendered Souls, accurately drawn from the axiomatic teachings of pure devotion (bhakti-siddhanta-vani) as evolved by the Vaisnava preceptors in the line of the bona fide Scriptures. We have already seen the extraordinary competence of His Holiness in preaching the beautiful, illuminating conceptions of the kings of transcendental scholars - the Vaisnava Preceptors headed by Sri Rupa, Sri Sanatana, and Sri Jiva - in various languages throughout the whole of India. Upon reading the first Sanskrit poem composed by His Holiness, Sri Bhaktivinoda Viraha Dasakam, our Divine Master commented that the writing was of a happy style. Srila Prabhupada profusely praised the devotional gravity of the presentation, revealing his deep satisfaction and joyful confidence that in times to come the message of Sri Caitanyadeva would be befittingly upheld and preached by the author. Just prior to his entrance into his eternal pastimes, Srila Prabhupada, in preference to hearing devotional prayer (kirtana) performed by devotees recognized for expertise, called for His Holiness' pure rendering of Sri Rupa-manjari pada, sei mora sampada, the worshipful prayer of the Gaudiya Vaisnavas' most cherished ideal.
        The theme of Life-Nectar of the Surrendered Souls is described in the introductory first chapter, Prelude to Approaching Nectar. In some instances throughout the work, the Bengali verse interpretation of the venerated pure devotees has been fittingly given for the translation of the authentic stanzas quoted. In Words of Nectar from the Devotees, statements of the Supreme Lord have occasionally been quoted in conformation with the development of the theme. In his explanatory aphorisms that precede each stanza, the author reveals the unique axiomatic truths (siddhanta) of his Divine Succession. Doubtlessly, the good readers who know the supereminence of the Gaudiya-siddhanta - the axiomatic devotional teachings in the line of Sri Caitanya Mahaprabhu - will be overjoyed with His Holiness' novel illuminations. In the epilogue, the author has mentioned his line of Divine Succession and the time and place of the writing of the book.
        It has been vividly illustrated herein that a life without surrender unto the lotus feet of Sri Krsna is utterly futile, and the most treasured perfection achieved through exclusive surrender has been revealed. This will especially encourage those who are aspiring to enter the land of devotion, drawing them onward to the lotus feet of Sri Hari. And it will infuse spiritual joy and exhilaration in the hearts of the established devotees. This book is the supreme wealth of the surrendered souls. Devotion for the Supreme Lord, Sri Hari-bhakti, is the singular quintessence in this world, and only by exclusive surrender, saranagati, is it happily attained. May this Life-Nectar of the Surrendered Souls graciously appear all the world over, distributing the ever-increasing aspiration to reach the abode of divine ecstasy - the lotus feet of Sri Hari. Just as the repeated rubbing of sandalwood produces more and more charming fragrance, we remain confident that the faithful devotees, whose only pleasure is in conclusive theological truth (sat-siddhanta), will experience the ambrosial devotional fragrance of this holy treatise in their spiritual discussions, and thus relish transcendental delight. We shall consider ourselves blessed when this book inevitably comes to be treasured by the august assembly of the fortunate souls.

        a Vaisnava's servant's servant,
        Sri Nrsimhananda Brahmacari

on the holy anniversary of Srila Bhakti Siddhanta Prabhupada's departure,
Gaurabda 457 (14th January, 1944) at Sri Dhama Navadvipa

All glory to the Divine Master and the Supreme Lord Sri Krsna Caitanya

Publisher's Note

        Sri Sri Prapanna-jivanamrtam, The Life-nectar of the Surrendered Souls, is the crown-jewel of divine literatures as the eternal elixir of life for the exclusively surrendered souls, the bestower of the perpetual relish of full-fledged nectar, and the awakening and sustaining fountainhead of life in Divine Consorthood. Indeed, who can fittingly portray her holy glory and renown? In the same way we cannot but feel ever inadequate when we attempt to sing the glories of the illustrious author, our most worshipful Divine Master, Om Visnupada Sri Srila Bhakti Raksaka Sridhara Deva Goswami Maharaja, the dearmost intimate attendant of the great pioneer pre-eminent among the Gaudiya Acaryas, Sri Gauranga's transcendental message incarnate - Prabhupada Sri Srila Bhakti Siddhanta Saraswati Goswami Thakura. Even without world itineracy, the seat of Universal Guru (Jagad-guru) of the world's renowned gurus has been gracefully won by Srila Sridhara Deva Goswami Maharaja while presiding in the grand, noble distinction of his venerable years of devotional life at the Sri Chaitanya Saraswat Math of Nabadwip, his exclusive, personal holy place of bhajana.
        Since its first printing, which was in Bengali, this sublime literature has brought heartfelt satisfaction to the stalwart devotees of the highest order, being hailed by them as an Essential Scripture to be unfailingly sung and cultivated as a daily devotional function in spiritual life, as is customarily practiced with the Holy Scriptures such as the Srimad Bhagavad-gita. In both the Eastern and Western countries, its English publication will doubtlessly be similarly worshiped with the utmost reverence, constantly studied and sung with devotion by the surrendered souls of fine theistic intellect, and by the noble souls engaged in their divine search for the Supreme Lord.
        This monumental work was originally composed in the Sanskrit language. The authentic Bengali translation that was sanctioned by the author is extremely developed, profoundly exploring the heart of the book; scholars who know the internal conclusive scriptural purports can alone realize how difficult is its translation and publication into English. However, by the boundless mercy of the most magnanimous Supreme Lord Sri Caitanyacandra, the fountainhead of all incarnations of Godhead, and by the causeless grace of His most beloved, our Divine Master, and the pure devotees whose hearts are absorbed in divine love - this formidable task has now been fulfilled. Thus, I again and again worship the holy lotus feet of Them all.
        For their tireless efforts to usher in the Advent of the present edition in its perfectly elegant form, all those Godbrothers and Godsisters who served in the various facets of the publication have attained the unending graces of our Divine Master and the Vaisnavas. They have bound us in eternal gratitude. For executing the task of the English translation, proofing, and editing, special mention is due to Tridandiswami Sripada Bhakti Ananda Sagara Maharaja, assisted by Sriman Nimaisundara Brahmacari Vidyavinoda. And for their dedicated effort in securing the necessary funds and assistance for the printing and publishing of the work in a most dignified presentation, special mention is due to Sripada Dayadhara Gauranga Dasa Brahmacari Bhakti Prabhakara Prabhu and all the good devotees assisting him.
        In conclusion, invoking the charming verse of Sri Gurupadapadma, this humble servant earnestly prays at his holy lotus feet that this crownjewel of Sacred Writings, Sri Sri Prapanna-jivanamrtam, may remain with Her merciful presence in every land, in every home, and in every heart. And in Her gracious acquiescence, may She acknowledge the glorious victory of Her goodwill by churning and overflooding the entire living universe with Her supramundane wave of ecstatic love, to bless all souls with the supreme good fortune.

sri-srimad-bhagavat-padambuja-madhu-svadotsavaih sat-padair
niksipta madhu-bindavas ca parito bhrasta mukhat gunjitaih
yatnaih kincid ihahrtam nija-parasreyo 'rthina tan maya
bhuyobhuya ito rajamsi pada-samlagnani tesam bhaje

        "The bees, intoxicated in the festival of drinking the honey of the Lord's lotus feet, busily humming the glories of the Lord, drops of honey from their mouths fall and scatter all around; for my divine prospect, I've carefully collected some of those drops herein - and thus do I worship the dust of the holy lotus feet of those saints, again and again."

        I beg to remain most humbly,
        Tridandi-bhiksu Sri Bhakti Sundara Govinda

16 October, 1987
93rd Holy Appearance Day of
His Divine Grace Srila Bhakti Raksaka Sridhara Deva Goswami Maharaja

This Divine Book was prepared and presented to the Lotus Hands of the Venerable Author by his disciples and aspiring servitors on the celebrated appearance day of Lord Gauracandra, Sri Caitanya Mahaprabhu, March 3, 1988

All glory to the Divine Master and the Supreme Lord Sri Krsna Caitanya

Foreword

        Because the soul is a particle of consciousness, it is endowed with free will. Eliminating free will, only gross matter remains. Without independence, the soul could not progress from bondage to liberation, and his ultimate salvation would have been impossible. But his spirit of exploitation is a foreign force, an intoxicant - a miscalculation that surrounds his independence.
        Life's objectives may be scientifically analyzed as threefold: exploitation, renunciation, and dedication. The most common tendency is in those engaged in exploiting other persons, species, or elements, for mundane sense enjoyment. They desire to materially elevate themselves in the present environment, and thus they are described as elevationists. A more sober class discover the severe equal and opposite reactions to worldly pursuits, and they engage in renunciation of the world, in search of an equilibrium comparable to a deep, dreamless slumber. By being unawake to the world, they hope to escape its concomitant reactions and sufferings. Thus their goal is liberation, and they are known as salvationists or liberationists. But through the correct interpretation of the Revealed Scriptures by learned votaries such as Sri Sanatana Goswami, Sri Jiva Goswami, and Sri Ramanuja, the devotees of divinity know the pursuits of both exploitation and renunciation as not only fruitless, but injurious to real progress.
        The normal, wholesome, and happy plane is in the life of dedication. Without exploiting or borrowing anything from the environment, and without attempting to artificially renounce it, one who is sincere to dedicate himself naturally comes into contact with a higher and more subtle plane of life. By his readiness to give and serve, he will attain to a higher society and achieve an appropriate master. The enjoying spirit forces one to be associated with a lower section to control and enjoy. And the renouncing spirit allures even the scholars with its 'prestigious' superiority over exploitation. Thus it is more dangerous, just as a half-truth is more dangerous than falsehood. As it is difficult to awaken someone from the deepest possible sleep, the liberationists may remain for incalculable time within their cell of non-differentiated liberation. But the higher existence will invite the service of one who desires to purely dedicate himself without remuneration.
        Seva - service, dedication, is the summum bonum of the teachings of the Vaisnava school, the third plane of life where every unit is a dedicating member in an organic whole. In such a normal adjustment, everyone mutually assists one another in their service to the center, the higher recipient, the highest entity. Everything is existing to satisfy Him, because He must possess this qualification to be the Absolute. He is the prime cause of all causes - and everything exists for Him, to satisfy Him.
        A barren conception of mere 'deathlessness' cannot afford us any knowledge of a positive thing, but only freedom from the negative side. If immortality means 'no influence of mortality,' what, then, is its positive conception? What will be the nature, movement, and progress of that which is immortal? Without this understanding immortality is only an abstract idea. Because it does not appear to exhibit the symptoms of death, stone would be 'more immortal' than human beings, and conscious entities would be 'mortal,' forever denied immortality! What, then, is the positive conception of immortality? How are the immortal 'immortal'? What is the positive reality in immortality? How can one become immortal? One must search out his intrinsic location in the universal order. It will not do to attempt to solve only the negative side of life which is full of suffering - birth, death, infirmity, and disease. We should know that there exists a conception of life worth living for. This positive side has been almost totally neglected in general religious views.
        The 'immortality' professed by the schools of Buddha and Sankaracarya yields no positive life. Their goals are maha-nirvana and brahma-sayujya respectively. The Buddhist theory is that after liberation, nothing remains. They crave absolute extinction of material existence (prakrti-nirvana). And the Sankarite monist theory of liberation is to lose one's individuality by 'becoming one' with the non-differentiated aspect of the Absolute. That is, they crave extinction in Brahman (brahma-nirvana). They postulate that when the triad of seer, seen, and seeing (drasta-drsya-darsana), or knower, knowable, and knowledge (jnata-jneya-jnana) culminate at one point, the triad is destroyed (triputi-vinasa) and nothing remains.
        Material action and reaction ceases in Viraja, the river of passivity, which is located at the uppermost edge of this illusory (mayika) world. And above Viraja is the destination of the Sankarites - the 'abscissa' stage or the non-differentiated plane of Brahman, called Brahmaloka, which is located at the lowest edge of the spiritual realm. Both are vague areas of Ônegative immortality.Õ Brahmaloka is a marginal or 'buffer' state midway between the material and spiritual worlds. Composed of innumerable souls, it is an immortal plane devoid of specific variegatedness (nirvisesa). It possesses positivity only in the sense that it is a plane of existence, a background (kastha), but in itself it lacks positive development of variegated existence (kala). The nature of the background is oneness, and development woven over it necessitates plurality or a differentiated nature (kala-kasthadi rupena parinama-pradayini - Candi, Markandeya Purana).
        In the Bhagavad-gita (15.16), mutable (ksara) and immutable (aksara) existences are described, representing the personal and the impersonal, the development and the basis, or differentiated and non-differentiated conceptions of general existence. The mutable is represented by the multitude of embodied living beings, while the immutable aspect is the great expanse of the all-accommodating Absolute, the Brahman (8.3). In the analysis of worldly action, the most subtle form of unfructified past action, prior to the present tendency (the seedling stage) to sin, has been defined (B.r.s. Purva 1.23) as unknowable, indistinct, and of untraceable origin (kuta). The immutable Brahman aspect of the Absolute is similarly defined as being one-dimensional - undetectable, unspecific, and of no definite color, sound, or taste; an unknown and unknowable 'un-understandable' stage of existence (kuta). But the Supreme Lord, Krsna, is above both the mutable and immutable existences, and thus His glories are sung throughout the Vedas and in the world as the Purusottama, the Supreme Personality (Bg. 15.18). Sri Sukadeva Goswami affirms that in the most remote and distant plane, Lord Krsna is to be found: everywhere is He - the fountainhead of all conceptions (vidura-kasthaya, Bha: 2.4.14). He cannot be eliminated.
        Thus, the 'immortality' of the impersonalistic schools such as Buddhists, Sankarites, etc., offers no positive life. But in Vaisnavism, immortality is positive, dynamic existence. Above the non-differentiated Brahman aspect of the Absolute, the transcendental, variegated existence begins in the first glimpse of the spiritual sky, the plane known as Paravyoma (C.c. Madhya 19.153). Situated there in the spiritual plane is the positive Kingdom of God: firstly Vaikuntha, then Ayodhya, Dvaraka, Mathura, and finally, above all, Goloka. Transcending the vague areas of 'negative immortality' that the impersonalists aspire for, the devotees - the Vaisnavas - dedicate themselves to the life of eternal devotional service to the Supreme Lord of the transcendental realm (Bg. 18.54). Although the soul can maladopt himself to a fallen state of existence in the planes of exploitation and renunciation, he is inherently adoptable to the positive life in the Kingdom of God. And fully blossomed, he reaches the realm of Goloka (svarupe sabara haya golokete sthiti - Sri Sri Krsnera Astottara-sata-nama).
        Sri Prapanna-jivanamrtam: amrta means 'undying,' or 'nectar,' and jivana means 'life.' Positive immortality is possible only for the surrendered (prapannanam). All others are necessarily mortal. Only those who have wholly given themselves to the center are living in eternality. Surrender is fully established in its excellence and its constant position. Yet there is variegatedness within that constancy, in the form of progressive movement, or pastimes (vilasa). The Supreme Absolute Personality being infinitely superior to both the mutable "mortals' and the immutable "immortal' (negative) Brahman, only the svarupa-siddha souls - those who are perfectly established in their divine relationship with Him - are eternally freed from the disease of mutation and mortality (svarupena-vyavasthitih, Bha: 2. 10.6).
        With a broad vision, we must know ourselves as created of smaller stuff, and thus only with assistance from above can we improve our situation and achieve a position in the higher plane. A submissive, serving attitude is necessary in us. If we submit, the universal dictatorial aspect of the Absolute will take us upward to a higher prospect. He is the autocrat, the absolute knowledge, the absolute good - everything about Him is absolute. Being in a vulnerable position as we experience in this world, why, then, should we not submit to Him?
        The road to the sphere of transcendence (adhoksaja) is the deductive or descending method (avaroha-pantha). We can reach the absolute good, the absolute will, by His consent alone. Only by faith in absolute surrender is anyone allowed entry into that domain, never by Ôexploration,Õ by Ôcolonization,Õ or by attempting to become a ÔmonarchÕ there. No inductive or ascending method (aroha-pantha) such as renunciation or yoga, etc., can compel Him to accept us. Whosoever He chooses can alone reach Him (Svet. 6.23). Although the highest point of the renunciates is desirelessness or freedom from possessiveness, the surrendered soul (saranagata) is naturally desireless (akincana, C.c. Madhya 22.99). Detachment is only the negative side of surrender, and above selflessness, the devotee surrenders himself to the higher substance, and this is to be awake in another world, another plane of life. Such is the positive, Vaisnava conception of life - to determine one's real self beyond the jurisdiction of the world of misconception.
        The nature of the progressive substance is eternal existence, knowledge, and beauty (sac-cid-ananda). The one harmonizing organic whole (advaya-jnana-tattva) contains all similarities and differences, held inconceivably in the hand of the Absolute (acintya-bhedabheda-tattva). And there is no anarchy in the absolute power. Nonetheless, mercy is found to be above justice. Above judiciousness, the supreme position is held by love, sympathy, and beauty: 'I am the absolute power, but I am friendly to you all. Knowing this, you need never fear (Bg. 5.29).' This revelation relieves us of all apprehension: we are not victims of a chaotic environment, but it is judicious, considerate - and the ultimate dispenser is our friend.
        Sri Jiva Goswami has stated that of the six symptoms of surrender, to embrace the guardianship of the Lord (goptrtve varanam) is central, since total surrender expresses the same ideal. The remaining five symptoms of accepting the favorable, rejecting the unfavorable, faith in the Lord's protection, full self-surrender, and humility, are natural contributing associate-servitors to the ideal (angangi-bhedena sad-vidha; tatra 'goptrtve varanam' evangi, saranagati-sabdenaikarthyat; anyani tv angani tat parikaratvat - Bhakti-sandarbha, 236).
        Surrender is the foundation of the world of devotion. It is the very life and essence. One cannot enter into that domain without surrender. It must be present in every form of service, and to attempt divine service without it will be mere imitation or a lifeless formality. The entire gist of the Vedic instruction is to dedicate oneself to the service of the Lord. In his commentary of Srimad-Bhagavatam, Sri Sridhara Swamipada has stated that only if the practices of devotion are initially offered to the Supreme Lord can they be recognized as devotion. To attempt to execute them and subsequently offer them cannot be pure devotion (iti nava laksanani yasyah sa, adhitena ced bhagavati visnau bhaktih kriyate. sa carpitaiva sati yadi kriyeta, na tu krta sati pascad arpyeta) Without surrender, the activity will be adulterated with exploitation, renunciation, artificial meditation (karma, jnana, yoga), and so on.
        By constitution, the soul is the Lord's servant, and the Lord has the right to make or mar, to do anything according to His sweet will. If accepting this truth we undertake the devotional practices such as hearing, chanting, remembering, and worshipping, only then will our activity be devotional. Only the activity of the self-dedicated soul can be devotion. Sincere prayer will help us to seek the help of the Lord, but, again, prayer in the spirit of surrender can alone reach Him (Saranagati, 1.5). The path of devotion entails increasing our negative status to invite the positive to descend and embrace us: 'I am very low, and You are so high. You can purify me, take me and utilize me for Your higher purpose. Be pleased. Otherwise I am helpless, neglected.' It is impossible to take Him captive in the cage of our knowledge. Only the way of devotion can help us. In every respect He is high, great, and infinite - and we are similarly small. His mercy - His sympathy, love, and grace, are the only medium through which we can come together. And good faith is autonomous in that sweet land which is so high that we will earnestly hope and pray for the association of the higher existence as His slave; and that also will be our happy prospect for the future.
        Krsna is not within our purview, and thus we are always recommended by Scriptures and saints to approach the bona fide Divine Master and Vaisnavas. To satisfy the Supreme Lord, the criterion is to satisfy our Gurudeva: if Gurudeva is dissatisfied with us, the Lord is surely dissatisfied. An analogy has been cited in the Scriptures where the Lord is compared to the sun, the Guru to a pond, and the disciple to a lotus flower. If the pond withdraws, the very sun will scorch and dry up the lotus - and the lotus will be cheered by the sun as long as the water supports and surrounds it. Yasya prasadad bhagavat prasado, yasyaprasadan na gatih kuto 'pi, dhyayam stavams tasya yasas tri-sandhyam, vande guroh sri-caranaravindam (Gurvastakam, 8): 'I bow down to the lotus feet of Sri Gurudeva. By his grace we achieve the grace of Krsna; without his grace, we are lost. Therefore, at daybreak, noon, and evening, we meditate upon and sing the glories of Sri Gurudeva, and pray for his mercy.'
        The Vaisnava Guru's dealings with the disciple are all grace, and his grace is his will to extend his wealth to the disciple. His instruction is the medium of asserting his will, which is service for the satisfaction of the Lord. And by service, we invite his grace. By an earnest desire to serve, we draw his sympathy and his willing extension of goodwill to encourage us in our relationship with the supreme entity. Firstly, surrender: we must offer him exclusive respect (pranipata), otherwise we shall not allow ourselves to approach him. Secondly, we may make our sincere and substantial inquiry (pariprasna). In a surrendered spirit, we may hear our Divine Master's messages which he delivers to us from his venerated seat, the Vyasasana. In that conducive setting, the proper inspiration and dictation may fortuitously come down to us. And finally, to render service (sevaya) enables us to taste the essence (Bg. 4.34).
        On the instruction of his Gurudeva Devarsi Narada, Vyasadeva had to undergo a progressive development (Bha: 1.5). Narada is established in non-calculative devotion (jnana-sunya-bhakti, or jnana-vimukta-bhakti-paramah), and above Narada is Uddhava, who is established in exclusive divine love for Krsna (premaika-nisthah). Until one reaches Goloka, where there is full-fledged Krsna conception, all other stages may be changeable. There is no further change when one is firmly established in his serving relationship with the Original Lord (svayam-bhagavan), Krsna. In the narrative of Brhad-Bhagavatamrtam, Gopakumara passes through Vaikuntha, Ayodhya, Mathura, Dvaraka, and then he finally arrives in Vrndavana. There, his particular divine relationship with the Lord firmly culminates in friendship (sakhya-rasa). For him, the previous stages were passing, although for others a permanent relationship may occur in one of them. They are progressive stages of Ôpositive immortality.Õ
        On the banks of the Godavari river, in progressively deeper and deeper planes, the entirety of theological development was expressed in the conversation between Sri Caitanya Mahaprabhu and Sri Ramananda Raya. A positive hierarchy of divine relationships with the Lord exists in progressive stages for the various types of devotees (karmibhyah...kah krti, Upa. 10), each type having its characteristic central relationship (vaikunthaj...viveki na kah, Upa. 9). In the divine realm, the depth and degree of surrender may also be measured according to the science of mellows (rasa-tattva): peacefulness, servitorship, friendship, parenthood, and consorthood (santa-, dasya-, sakhya-, vatsalya-, madhura-rasa) are the natural divisions, each consecutively of a finer layer. And higher than even the direct consorthood of the Godhead is the most elevated of the entire compass of devotional services - the divine service of the Supreme Predominated Moiety (Sri Radha-dasya).
        According to the intensity of surrender - to the point of no return - the quality of the magnitude of truth encountered may be measured. The inner sweetness of the truth and its infinite characteristic attracts the devotees' hearts to the highest degree, so much that they never feel any satisfaction of achievement in what is actually the acme of their highest fortune. In Vaikuntha, only peacefulness and servitorship are present, with a hint of friendship. If we commit the offense of giving more attention to law than to love, we will be 'cast down' from Goloka to Vaikuntha: Goloka is the land of love, and there the inhabitants know nothing more. And by love is meant self-sacrifice and self-forgetfulness for the service of Krsna, without a care for one's good or bad future - total risk in the extreme.
        In his Bhakti-sandarbha, Sri Jiva Goswami defines 'Bhagavan,' the Supreme Personality of Godhead, as more than 'Lord Narayana of Vaikuntha, the most powerful in all phases.' Above that, His existence, appearance, and nature attracts everyone to serve Him, love Him, and die for Him (bhajaniya-guna-visista). His qualification is so beautiful. Thus, the highest conception of the Godhead is the Krsna conception, and He can be known by the devotees in Krsna consciousness. Those who serve and worship the Supreme Lord according to the scriptural regulation and calculation belong to the category of Vaikuntha worship. In Vaikuntha, in the initial transcendental conscious conception (adhoksaja), the Godhead as Lord Narayana accepts reverential service in His Majestic Dignity. But the devotees of the highest order are exclusively surrendered to the
service of Lord Krsna with their innermost love and faith.
        The Krsna conception of Goloka Vrndavana is corroborated in the Srimad-Bhagavatam, which is the greatest interpretation of the Vedic Scriptures. And Sri Caitanya Mahaprabhu is known to be Krsna Himself, united with His highest potency, Sri Radha. Mahaprabhu Sri Caitanyadeva has clearly revealed that the genuine interpretation and purpose of all the Revealed Scriptures is to faithfully guide us to the highest goal: the domain of love and unconditional surrender unto the central power of truth, personified in Lord Krsna as beauty and affection. Not power, but affection is the highest force to attract us all. Consciously or unconsciously, the absolute position is held by love and affection, and love is superior to all power and knowledge. It is the real fulfillment of the inner heart. Our inner existence wants only love, beauty, and affection - neither knowledge nor power. The finite cannot capture the infinite, but the infinite can make Himself known to the finite. And when the infinite appears as a member of the finite land, the highest gain of the finite is achieved. Krsna carries His father's shoes, and He cries when chastised by His mother. Through love, the Absolute comes down to the finite.
        The infinite's most intimate approach to the finite is found in Vrndavana. The infinite comes to embrace the finite in its fullest capacity (aprakrta), mixing with finite things so closely that people cannot perceive the Lord's transcendental Godly character as the Divinity. We, the infinitesimal souls, can attain our greatest fortune when the infinite comes to us in His highest approach - as if He were one of us! His approach is so merciful, so great, so intimate, and so perfect.
        Sri Caitanya Mahaprabhu, who is sweetness and magnanimity combined, openly announced that we are all natural slaves of the highest entity (C.c. Madhya 20.108). But this is slavery to the great force of love and beauty. It is the greatest fortune to be utilized in any way by the absolute existence, knowledge, and beauty - to be in harmony with the highest center. No one is forced or barred but this is the soul's intrinsic nature.
        Faithfully in the Divine Succession from Nitya-lila-pravista Om Visnupada Paramahamsa Astottara-sata Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada, especially inspired by the divine message of Srila Thakura Bhaktivinoda's Saranagati, and attending the authentic Gaudiya Vaisnava literatures such as Sri Hari-bhakti-vilasa and Bhakti-sandarbha as well as the writings of other Authorized Divine Successions such as the Ramanuja Sampradaya - this Sri Sri Prapanna-jivanamrtam has been compiled in order to supply the devotees' spiritual sustenance and nourishment. Surrender is the indispensable necessity in the life of a devotee, and Life-Nectar of the Surrendered Souls will sustain and fortify the surrendered souls as the nectar in their lives of Positive and Progressive Immortality.

CHAPTER 1

PRAPPANA JIVANAMRTAM TABLE OF CONTENTS

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