| Item Code: | IDL202 |
| Publisher: | RAS BIHARI LAL AND SONS |
| Language: | (Transliterated Text and English Translation) |
| Edition: | 2005 |
| ISBN: | 9788187812739 |
| Pages: | 490 |
| Cover: | Hardcover |
| Other Details | 8.8 X 5.8 |
| Weight | 770 gm |
Introduction
In explaining the importance of Krsna conscious preachers studying the philosophy, and specifically stressing the need to memorize verse, Srila Prabhupada gave this example. He said that in the courtroom an expert lawyer knows how to immediately back up his points by citing from the lawbooks and relevant precedent-setting cases. The expert preacher must be like the courtroom lawyer. He must have at his command all the scriptural references to support his preaching. We do not manufacture anything, His Divine Grace would often say. Our knowledge is coming in parampara and it is based on the sastra, we simply repeat the message as it is.
Hence devotees eager to emulate Srila Prabhupadas preaching spirit are duty bound to have at their fingertips a wide range of verse to show that Krsna consciousness is not an amalgam of whimsical ideas; rather it is parampara knowledge and citing verses can dynamically underscore fails to be impressed when a devotee speak the philosophy with strong logic and reason and back up his statements with appropriate scriptural references.
Here in Sri Gaudiya Kanthahara verse lovers will find many of the verses that Srila Prabhupada made familiar to us by his regularly quoting them in his books, lectures, and conversations. They will also find many verses that are not so familiar, but were often alluded to by Srila Prabhupada. The discovery of these verses will surely give added pleasure to verse lovers. These verses were all favorites of Srila Bhaktisiddhanta Saraswati Prabhupada.
This book is a preachers companion in two ways. As a collection of key verse over a thousand it is wonderful in its scope and therefore an excellent companion. But it is more than a verse book. Because of the way the verses are organized this collection doubles as a wonderful summer of the Gaudiya Vaisnava philosophy, which is the crme de la crme of all systems of philosophy. Even a casual reading therefore has immense value for instructing one in the lenghth, breadth, and depth of the Krsna consciousness philosophy.
Contents
| 1 | ||
| Guru-tattva | ||
| The Guru Principle | ||
| One must accept a guru in disciplic succession | ||
| A qualified guru and disciple are hard to find | ||
| A genuine guru knows the truth about Krsna | ||
| A guru is a master of his sense | ||
| A pure devotee is the guru of all varnas and asramas | ||
| A guru is an acarya of sambandha-jnana | ||
| Who is an acarya? | ||
| Example is better than precept | ||
| Inconceivable oneness and difference of guru, Vaisnava, and Krsna | ||
| Siksa-guruCaitya-guru and mahanta (personal)-guru | ||
| By the mercy of Krsna gets the mercy of guru | ||
| Guru gives scientific knowledge about the highest spiritual reality | ||
| The spiritualmaster is the energy of Krsna | ||
| The guru is gaura-sakti and gaura-priyatama | ||
| A guru in name only commits a great offense | ||
| Scholarship is no qualification for becoming a guru | ||
| A non-Vaisnava cannot be a guru | ||
| Bogus gurus | ||
| The injunction to abandon a bogus guru | ||
| A materialistic, professional, family or vyavaharika-guru must be given up | ||
| One who rejects a false guru must accept a real guru | ||
| Why become a disciple? | ||
| Who thinks the spiritual master an ordinary man goes to hell | ||
| One who thinks the guru ordinary does not progress | ||
| For transcendental knowledge on must approach a guru | ||
| The guru takes one beyond jnana to pure devotion | ||
| Guru and Lord Nityananda are non-different | ||
| The authorized sacred tradition | ||
| Lord Brahma, the original teacher | ||
| Sri Madhva-the sampradaya acarya | ||
| The Brahma-Madhva Gaudiya sampradaya | ||
| 2 | ||
| Bhagavat-tattva | ||
| The Bhagavata Principle | ||
| Bhagavatam is the crown jewel of all revealed scriptures | ||
| Bhagavatam is the ripened fruit of the Vedic desire tree | ||
| Bhagavatam is the literary incarnation of Krsna | ||
| Paramahamsas sing Bhagavatam for the benefit of all souls | ||
| Bhagavatan is dear to the topmost paramahamsas | ||
| Bhagavatam is the natural commentary on Vedanta | ||
| Bhagavatam is the essence of all the scriptures | ||
| Whoever disregards Bhagavatam is lost | ||
| Bhagavatam reveals the inner meaning of Vedanta | ||
| Bhagavatam is the cream of the Vedas and the very form of Krsna | ||
| Self-manifest and enternal, Bhagavatam is not ordinary literature | ||
| Bhagavatam is beyond sensual experience | ||
| Two kinds of bhagavata: the book and the person | ||
| The inconceivable nature of Bhagavatam | ||
| Bhagavatam is understood through Vaisnavas | ||
| Study Bhagavatam in light of previous acarya | ||
| Who does not recognize Bhagavatam is doomed | ||
| The proud cannot relish the nectarean juice of the Bhagavatam | ||
| Lecturing on Bhagavatam as a profession is prohibited | ||
| Who wont hear the Srimad-Bhagavatam | ||
| Further prohibitions against lecturing on Bhagavatam for money | ||
| Dont hear Bhagavatam from nondevotees | ||
| The eighteen Puranas | ||
| The Puranashave three divisions sattvika, rajasika and tamsika | ||
| What is to be known as sastra | ||
| What is Pancaratra | ||
| The words of the Pancaratra are as goods as God | ||
| Narada Pancaratra is the cream of Vedic literature | ||
| Narada Pancaratra is authorized | ||
| 3 | ||
| Vaisnava-tattva | ||
| The Vaisnava Principle | ||
| The definition of a Vaisnava | ||
| Different kinds of Vaisnavas | ||
| Three kinds of devotees arcane-marga and neophyte devotees | ||
| Arcana-marga and the advanced devotees | ||
| Arcana-marga and the advanced devotee | ||
| The symptoms of a neophyte devotee | ||
| Symptoms a madhyama-adhikari | ||
| Symptoms of an uttama-adhikari | ||
| Further symptoms of an uttama-adhikari | ||
| The Paramahamsa Vaisnava | ||
| Description of the three kinds of devotees from Caitanya-caritamrta | ||
| A ordinary Vaisnava | ||
| A superior Vaisnava | ||
| The topmost Vaisnava | ||
| Who is a Vaisnava | ||
| The twenty-six qualities of a Vaisnava | ||
| Vaisnavas see with equal vision | ||
| The Lord is conquered by devotion | ||
| A Vaisnava is supremely merciful | ||
| The glories of the servants of the Vaisnavas | ||
| Further glories of the Vaisnavas | ||
| Without taking shelter of a Vaisnava all knowledge is lost | ||
| Only Vaisnavas are really merciful to the fallen | ||
| The glories of exclusive Vaisnava | ||
| Vaisnava is very rare | ||
| Out of many liberated souls, a pure devotee is very rare | ||
| A Vaisnava is beyond mundane knowledge | ||
| A Vaisnava is paradukha-duhkhi | ||
| A Vaisnava is transcendental | ||
| A Vaisnavas birth, family and nation are of no importance | ||
| A devotee is dearer than ones own family | ||
| The twelve Mahajana | ||
| Important devotees | ||
| Prahlada is the best of the devotees | ||
| Better than Prahlada are the Pandavas | ||
| Uddhava is superior to the Yadavas | ||
| The gopis are superior to Uddhavai | ||
| The gopis are superior to the Laksmis of Vaikuntha | ||
| Radharani is the best of all devotees | ||
| The glories of Gaurangas devotees | ||
| The unfortunate position of nondevotees | ||
| Pure devotees to Gauranga is best of all | ||
| Without devotion to Gauranga, ones knowledge of scripture is nonsense | ||
| Without the mercy of Gaurangas devotee everything is impossible | ||
| 4 | ||
| Gaura-tattva | ||
| The Gauranga Principle | ||
| The evidence from sruti for Lord Caitanya | ||
| Evidence from Bhagavatam for Lord Caitanya | ||
| Evidence of Mahabharata for Sri Caitanya | ||
| Evidence of the Puranas for Lord Caitanya | ||
| The version of the Gosvamis | ||
| Sri Gauranga is the source of all avataras | ||
| Sri Gauranga is unattainable by worldly knowledge | ||
| Lord Caitanyas sixfold nature | ||
| Sri Gauranga is the Supreme Truth | ||
| Lord Caitanya is the jagad-guru | ||
| Lord Gauranga is the best of all | ||
| Gaurangas tattva, nama, rupa and lila | ||
| Gauranga delivers all by distributing nama | ||
| Gauranga is the giver of Krsna prema | ||
| Who cheat themselves out of love of God | ||
| One can know the conclusion of scripture by Sri Gaurangas mercy | ||
| Lord Gaurangas preaching pastimes | ||
| Sri Gaurangas example and precept | ||
| Gaurangas principle and ultimate goals | ||
| Sri Gauranga principle and ultimate goals | ||
| Sri Gauranga is like a lion | ||
| Sri Gauranga external reason for appearing | ||
| Lord Gaurangas confidential reason for appearing | ||
| He has the mood of Sri Radha but externally spreads the holy name | ||
| The pastimes of Sri Caitanya are eternal | ||
| Materialists and demonic persons are envious of Sri Gauranga | ||
| Gauranga is not the enjoyer of Gaura-Nitai | ||
| The position of those who cheat themselves of Lord Gaurangas mercy | ||
| Gauranga appears as His holy name and as His deity | ||
| Gaurangas teaching in a nutshell | ||
| 5 | ||
| Nityananda-tattva | ||
| The Nityananda Principle | ||
| Nityananda and Advaita-Two main branches of the Caitanya tree | ||
| Baladeva is the original Sankarsana | ||
| Balarama and Nityananda are non-different | ||
| The glories of Nityananda Prabhu | ||
| Nityananda is the savior of the most fallen | ||
| The desire for bhakti is strengthened by the mercy of Nitai | ||
| Nityananda is the foremost preacher | ||
| Nityananda mad about serving Sri Caitanya | ||
| Those who doubt that Gaura and Nitai are inseparable are offenders | ||
| Faith in Gaura without Nitai, or vice verse, opposes pure devotional service | ||
| 6 | ||
| Advaita-tattva | ||
| The Advaita Principle | ||
| The truth about Advaita Prabhu | ||
| Advaita is the material cause of mundane creation | ||
| Advaita is Sadasiva | ||
| The Meaning of the name Advaita | ||
| Advaita Acarya is a preacher of krsna-bhakti | ||
| He is the avatara of Mahavisnu and a devotee of Lord Caitanya | ||
| Advaita and Nityananda are servants of Advaita | ||
| The saragrahi followers of Advaita are devotees of Gauranga | ||
| The useless followers of Adavaita Acarya | ||
| were cut off from Gaurangas mercy | ||
| 7 | ||
| Krsna-tattva | ||
| The Krsna Principle | ||
| The one Absolute Truth is realized in three ways | ||
| Bhagavan realization is complete, Paramatma and Brahman are partial | ||
| The conclusion of the sruti about Brahman | ||
| The conclusion of Bhagavad-gita | ||
| The conclusion of the Gosvamis | ||
| The conclusion of the Gosvamis | ||
| Nirvisesa means Krsna has no material qualities | ||
| Yogis worship the Supersoul | ||
| Paramatma is an ekamsa expansion of the Supreme Lord | ||
| The Supreme Truth has three potencies | ||
| Visnu is the Supreme Truth | ||
| Krsna is the Supreme Visnu | ||
| Krsna is the independent Supreme Person | ||
| Krsna is the ultimate goal of all vedic literature | ||
| The meaning of Bhagavan | ||
| Krsna is the Supreme Master | ||
| Krsna is the cause of all cause | ||
| Krsna is the Supreme Shelter of everything | ||
| Krsna is the Original person | ||
| On the basis of rasa, Krsna is superior to Narayana | ||
| Narayana is the opulent pastime expansion of Krsna | ||
| The demigods recognize Krsna as Supreme | ||
| This world is maintained by an extended expansion of Krsna | ||
| Krsna is Lord of Vrdavana, with two hands holding the flute | ||
| The real from of Krsna | ||
| The Vedas of speak of the pastimes of the Supreme Lord | ||
| By Serving Krsna the universe is satisfied | ||
| The demigods are never envious of Krsna | ||
| Krsna appears in three categories | ||
| The two division of svayam-rupa | ||
| Two divisions of svayam-rupa-prabhava and vaibhava | ||
| Prabhava-vilasa-Expanding many forms to marry thousands of queens | ||
| Vaibhava-prakasa | ||
| The four-handed Vasudeva is prabhava-vilasa | ||
| Tad-ekatma-rupa | ||
| Two divisions of tad-ekatma-rupa | ||
| Two divisions of vilasa forms are for different moods and pastimes | ||
| from prabhava-vilasa come the catur-vyuhas | ||
| The original catur-vyuha are the Lords in Mathura and Dvaraka | ||
| The twenty-four principal expansions of the original catur-vyuha | ||
| The original catur-vyuha expands into Vaikuntha | ||
| Further expansions of the second quadruples | ||
| Svamsa expansions appear in the material world | ||
| Six kinds of avataras | ||
| Who is called Svayam Bhagavan | ||
| Avatari and the different avataras of the Lord | ||
| The distinction between avatara and avatari | ||
| The avataras of the Lord are divine | ||
| Time and purpose for Lords avatara | ||
| The principal reason for Krsnas advent | ||
| Krsnas avataras are countless | ||
| The purusa-avataras are the origin of everything | ||
| Because He descends to the material world, the Lord is called avatara | ||
| Mahavisnu is a partial part of Krsna | ||
| Mahavisnu is beyond the modes of nature | ||
| Pradyumana becomes Grabhodakasayi Visnu | ||
| Aniruddha is Ksirodakasayi Visnu | ||
| Brahma is the avatara of rajo-guna | ||
| Brahma is empowered for the work of creation | ||
| Rudra is the avatara of the mode of ignorance | ||
| The distinction between Krsna, Siva, and jiva | ||
| Rudra is one with, yet different from the Lord | ||
| The difference between Siva and Krsna | ||
| Rodra is always absorbed in a synthesis of the qualities of maya | ||
| Visnu is above the modes of nature | ||
| Visnu is a svamsa expansion of Krsna | ||
| Krsna expands as Visnu just as an original candle lights other candles | ||
| The constitutional position of Visnu, Brahma ad Siva | ||
| The eternal and transcendental character of Krsnas birth and pastimes | ||
| Evidence from sruti about the transcendental character of Krsnas pastimes | ||
| The apani-padah verse means that His body is transcendental | ||
| The Lords body is not material | ||
| Transcendental science cant be understood by material intelligence | ||
| The body of the Lord is transcendental substance | ||
| The name and form of the Lord | ||
| Who cannot understand Krsnas From is a mudha | ||
| The deity from of the Lord appears in eight kinds of material substances | ||
| 8 | ||
| Sakti-tattva | ||
| The Sakti Principle | ||
| The energies of the Supreme Lord are unlimited | ||
| The Lords unlimited energy is divided into three principle categories | ||
| Three varieties of the Lords energy | ||
| The evidence from sruti for cit-sakti | ||
| The evidence from smrti for cit-sakti | ||
| The evidence from smrti for jiva-sakti | ||
| The evidence from for maya-sakti | ||
| The evidence of the smrti for maya-sakti | ||
| Two kinds of maya is the shadow of yoga-maya | ||
| Hladini, samvit and sandhini-three kinds of energy | ||
| Those who are most dear to Krsna are His internal energy | ||
| Sri Radhika is Krsnas most complete energy | ||
| All the Lakshmi are expansion of Sri Radha | ||
| 9 | ||
| Bhagavad-rasa-tattva | ||
| The Principle of The Mellows of Divine Rasa | ||
| Krsna, the ocean of transcendental mellows appears differently to devotees | ||
| The absolute truth is the personification of divine mellows | ||
| The fine principle rasa | ||
| The seven secondary rasa | ||
| Srimad Bhgavatam on santa-rasa | ||
| Being fixed in Krsna is a quality of santa -rasa | ||
| The essential feature of santa-rasa | ||
| Dasya-rasa = santa -rasa + service | ||
| Srimad-Bhagatam on dasyarasa | ||
| The Srimad-Bhagavatam on the glories of dasya-rasa | ||
| The glories of being a servant of Krsna | ||
| The srutis on sakhya-rasa | ||
| In sakhya-rasa the Lord may be defeated by the jiva | ||
| Sakhya-rasa | ||
| Vatsalya-rasa | ||
| Rati is the root is the cause of rasa | ||
| Two kinds of alambana | ||
| Krsna is the best of all objects of worship | ||
| Srimad Radharani is the best of all asrayas | ||
| Subdivision of rasa | ||
| 10 | ||
| Jiva-tattva | ||
| The Jiva Principle | ||
| The jiva is a separated infinitesimal particle (vibhinnmsa) of the Lord | ||
| The nature of the jivas is transcendental substance | ||
| The jivas is a particle of a ray of Paramatma | ||
| The jivas is conscious atomic energy | ||
| The infinitesimal soul is pure, but | ||
| The soul pervades the body with consciousness | ||
| The evidence of Vedanta on the nature of the soul | ||
| Two kinds of souls-bound and liberated | ||
| The souls constitutional position | ||
| The jiva is an eternal servant of Krsna | ||
| The jiva is Krsnas tatastha sakti | ||
| The jivas is a manifestation one with and different from the Lord | ||
| The jivas are dependent on God | ||
| Suddhavaita -on the difference between jiva and isvara | ||
| Sankara was an proponent on the difference between jiva and isvara | ||
| The cause of the jivas ignorance | ||
| In ignorance, the soul suffers repeated birth and death | ||
| Attaining Krsnas lotus feet is liberation from all material suffering | ||
| The siddhanta of the Visisthadvaita -vada | ||
| The Siddhanta of Dvaitadvaita-vada on the subject of the jiva | ||
| The siddhanta of Suddhadvaita-vada | ||
| A liberated soul attains a perfect spiritual body in the service of Krsna | ||
| Suddhadvaita-vada on the distinct position of the eternally liberated souls | ||
| One who equates the jiva with the Supreme Lord is an atheist | ||
| 11 | ||
| Acintya-bhedabheda-tattva | ||
| The Principle of Inconceivable Oneness and Difference | ||
| The sruti on the subjects of acintya-bhedabheda-tattva | ||
| Srimad-Bhagavatam on acintya-bhedabheda-tattva | ||
| Smrti on acintya-bhedabheda-tattva | ||
| The Brahma-sutras support the view of sakti-parinamavada | ||
| The meaning of parinama-vada and vivarta-vada | ||
| 12 | ||
| Abhideya-tattva | ||
| The Methodological Principle | ||
| Sreyas and preyas | ||
| The purpose of human life | ||
| Three different paths-karma, jnana, and bhakti | ||
| who qualifies for karma, jnana, or bhakti | ||
| To be fixed in that for which one is qualified is a good quality | ||
| Even sages and demigods are bewildered trying to understand the Vedas | ||
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