We feel extremely privileged to present the fully revised second edition of the Venu-Gita, translated from the Hindi commentary written by our beloved Gurudeva, om visnupada paramahamsa parivrajakacarya astottara-sata Sri Srimad Bhaktivedanta Narayana Maharaha. The first English edition, which appeared in l995, as a compilation of the direct transcriptions of a series of lectures which our exalted Gurudeva had spoken in English several years before. The Hindi rendition, inspired by the English version, is the result of his deeply studying the commentaries of Srila Jiva Gosvami and Srila Visvanatha Cakravarti Thakura. He was so pleased with the Hindi rendition that he ordered it to be translated into English and published as soon as possible. The new English version flows much more smoothly than the original and convincingly captures the very charming sentiments stimulated in the hearts of the vraja-ramanis when they hear the sweetly alluring song of Sri Syamasundara’s flute.

This book is a unique and invaluable contribution to our authentic Gaudiya Vaisnava literatures. If any sincere person reads it with an open mind, his heart will surely be attracted and infused with the desire to seriously cultivate vraja-bhakti. The introduction is also significant with its presentation of many authentic proofs in establishing what is the qualification to hear these confidential topics and in asserting that is actually our duty to hear them from bona fide Vaisnavas in out disciplic line. Presenting many charming descriptions of the moods of the gopis who speak the Venu-Gita, this grantha is a beautiful and priceless gift given by our venerable Gurudeva to the sadakha who is aspiring to do raganuga bhajana.

This translation is the fruit of a large cooperative effort. All of us from Srila Gurudeva’s flourishing garden who helped bring this book to press are grateful to have been engaged in the elevated and exhilarating seva. Please excuse any mistake that may have slipped by us. We humbly pray at the lotus feet of our beloved and magnanimous Gurudeva, whom Sri Caitanya Mahaprabhu has sent to sprinkle the whole world with sva-bhakti sriyam, that he will be pleased with this English presentation of his Hindi words. We entreat that very soon he will also fill our hearts, which are harder and drier than any piece of bamboo, with his same deep loving sentiments for Sri Sri Radha-Krsna yugala.

INTRODUCTION

Srimad-Bhagavatam is a direct manifestation of the Supreme Lord. It is an ambrosial, overflowing ocean of supremely sweet nectarean love (prema-rasa) for Svayam Bhagavan Vrajendranandana Sri Krsna, the personification of divine rasa. Rasika and bhavuka bhaktas always drown in this ocean. Srimad-Bhagavatam is the fully ripened, nectarean fruit of the desire tree of Vedic literature which comprises the entirety of Indian thought. Within Srimad-Bhagavatam, gopi-prema has been ascertained to be the ultimate objective.

A few towering waves of gopi-prema can be seen from the Venu-gita potion of Srimad-Bhagavatam. Rasika bhaktas drown themselves in these waves and even lose all consciousness of their own bodies. Greed to be immersed in this nectarean ocean sprouts even in the hearts of the faithful devotees who are situated on the shore of this ocean.

Sri Caitanya Mahaprabhu, the combined form of rasaraja and mahabhava, resplendent with the sentiment and bodily complexion of Sri Radha, relished the nectar of Venu-gita with Sri Svarupa Damodara and Sri Raya Ramananda in Sri Gambhira. Srila Sanatana Goswami and Srila Jiva Goswami collected a few drops of this nectar in their commentaries on Srimad-Bhagavatam entitled Brhad-vaisnava-tosani and Laghu-vainava-tosani respectively. Srila Visvanatha Cakravarti Thakura, through his commentary named Sarartha Darsini, has distributed to the whole world the same nectar in the form of the remnants of their mahaprasada.

Some persons believe that unqualified sadhakas are ineligible to hear, chant or remember the topics of Sri Venu-gita, Sri Rasa-pancadhyaya, Yugala-gita, brahmara-gita and so on, as described in the Tenth Canto of Srimad-Bhagavatam. This consideration is fully legitimate. But according to their conception, only a sadhaka who has conquered the six urges (Kama,Krodha, etc.), who is free from all anarthas and fully purified from the heart disease of lust, is eligible to hear such topics, while all others have no right. We will now examine this topic in greater detail.

Srila Rupa Goswami, who established and fulfilled the inner heart’s desire of sri Caitanya Mahaprabhu, composed Sri Bhakti-rasamrta-sindhu, Sri ujjvala-nilamani and other sacred texts. Srila Krsnadasa Kaviraja Goswami composed Sri Caitanya-caritamrta. While writing, they were deeply concerned that these confidential texts on rasa should not fall into the hands of unqualified persons. If this should occur, it may present a great disturbance to the world. A glimpse of this topic is found in Sri Caitanya-caritamrta (Cc. Adi 4.2331), as stated by Srila Krsnadasa Kaviraja goswami:

"The esoteric and confidential conclusions regarding the amorous pastimes of rasaraja Sri Krsna together with the gopis, who are the embodiments of mahabhava, are not fit to be disclosed to the common ordinary man. But without revealing them, no one can enter into this topic. I shall, therefore, describe these topics in a concealed manner so that only rasika bhaktas will be able to understand, whereas ineligible fools will not.

"Anyone who has established sri Caitanya Mahaprabhu and sri Nityananda Prabhu in their hearts will attain transcendental bliss by hearing all these conclusions. This entire doctrine is a sweet as newly grown mango sprouts, which can be relished only by the devotees who are likened to cuckoo birds. For the camel-like non-devotees, there is no possibility of admittance into these topics. Therefore, there is special jubilation in my heart.

"If those whom I fear are themselves unable to comprehend these topics, then what could be a greater source of happiness in all the three worlds Therefore, after offering obeisances to the devotees, I am revealing this subject without any hesitation."

By reading and hearing these topics, everyone can attain the highest benefit. Srila Krsnadasa Kaviraja Goswami has clarified this topic by quoting the following verse from Srimad-Bhagavatam (10.33.36):

" In order to bestow mercy upon the devotees as well as the conditioned souls, Bhagavan Sri Krsna manifests His human-like form and performs such extraordinary pastimes (rasa-lila) that anyone who hears them becomes exclusively devoted unto Him." (quoted in Cc. Adi 4.34)

"In the above verse bhavet is in the imperative mood. Therefore, this certainly must be done. To not do so would be a discrepancy."

For the information of the reader, I am referring here to Srila Jiva Gosvami’s Viasnava Tosani commentary on the above quoted Srimad-Bhagavatam verse (10.33.36).

The words anugahaya bhaktanam manusam deham asritah indicate that the Supreme Lord Sri Krsna appears in His original human-like form and performs various pastimes in order to bestow favor upon His devotees. Therefore, although Sri Krsna is satisfied in Himself (aptakama), His display of kindness toward the devotees is quite appropriate. This is the distinctive characteristic of visuddha-sattva (pure goodness). The Lord is always prepared to reward the devotees with a result consistent with their performance of bhajana. The favor shown toward Kind Rahugana by Sri Jada Bharata and the Lord’s favor toward Sukadeva Gosvami illustrates this.

In the verse under discussion, it is said that the Lord manifests His form and pastimes in order to bestow favor upon His devotees. The word bhakta used here refers to the Vraja-devis (the gopis), the Vrajavasis (residents of Vraja) and all other Vaisnavas–past ,present and future. In order to bestow favor upon the vraja-devis, Svayam Bhagavan Sri Krsna lovingly executes such pastimes as purva-raga (the attachment in anticipation of meeting Krsna prior to their union). To bestow mercy upon all the residents of Vraja, He enacts His birth and other pastimes, and by all His activities, He bestows favor upon past, present and future devotees through the medium of hearing lila-katha.

Sri Krsna manifest all these pastimes to benefit the devotees. By so doing, even ordinary persons (other than the devotees) who hear even the more common of the Lord’s pastimes become fully intent upon the Lord. Therefore, by hearing the supremely ambrosial rasa-lila, ordinary persons will certainly become exclusively devoted to the Lord–of this there can be no doubt. The fact will be elaborately discussed in subsequent verses such as vikriditam braja-vadhubhir idan ca visnoh (SB 10.33.39)

The words manusam deham asthitah may also indicate that those jivas who have attained the human form of life are able to hear all these pastimes, and thus they become exclusively devoted to the Supreme Lord. This is so because the Lord incarnates exclusively on the earthly planets (martya-loka), and it is here only that worship of the Lord takes on its predominant form. Consequently, the human beings residing on the earthly planets may easily hear these narrations of the Lord’s pastimes.

The word bhaktanam appears in this verse. But in some other editions, the word bhutanam is found in its place. In that case, the purport would be as follows: the Lord incarnated only for the sake of the devotees. As a result, the devotees are the root cause of the Lord’s appearance. The Lord also appears in His original human-like form in order to bestow His favor upon the liberated souls (muktas), the aspirants for liberation (mumuksus),sense enjoyers (visayis), and all living entities in accordance with their relationship with the devotees. The Lord’s compassion is therefore said to be the cause of His appearance. Nevertheless, it must be understood that the Lord’s favor toward other living entities is due only to their relationship with His devotees. In other words, the Lord bestows favor upon jivas only because of their connection with devotees.

In his Bhagavatam commentary known as Bhavartha-dipika, Srila Sridhara Svami has written that, what to speak of the devotees, even materialistic persons are freed from their material absorption by hearing the Lord’s pastimes, and thus they become exclusively fixed upon Him.

Srila Visvanatha Cakravarti Thakura explains this verse in his commentary known as Sarartha Darsini:

Bhaktanam anugrahaya tadrsih kridhah bhajate yah srutva manusam deham asritah jivah tatparas tad visayakah sraddhavan bhaved iti kridantar ato vailaksanena madhura rsamayah asyah kridayas tadrsi mani-mantra-mahausadhanam iva kacid atarkya sakrit astity avagamyate

"The Lord performs varieties of pastimes to show favor to His devotees. Having adopted the human form of life, living entities who hear these pastimes become exclusively devoted unto the Lord. In other words, they develop firm faith in hearing the narrations of the Lord’s activities. What more shall I say about the importance of hearing lila-katha And this rasa-lila, being fully imbued with madhurya-rasa, is eminently distinguished even from the Lord’s other pastimes. Like a jewel, a mantra or a powerful medicine, this rasa-lila is endowed with such indisputable, astonishing potency that by hearing it, all persons in the human form become devoted to the Supreme Lord. Therefore, all varieties of devotees who hear of these pastimes will become successful and obtain supreme pleasure. Can there be any question of doubt in this regard"

In this context, we may cite verse 10.33.30 from Srimad Bhagavatam:

"In other words, those who are not isvara, the Supreme Lord, who are powerless and subjected to karma, should never imitate the Lord’s pastimes even within their minds. If anyone foolishly imitates Lord Siva by drinking the poison generated from the ocean, he will certainly be destroyed."

The gist of Srila Jiva Gosvami’s and Srila Visvanatha Cakravarti Thakura’s commentarieson this verse is that living entities who are subservient to the material body and who are anisvara–bereft of the controlling potency of the Supreme Lord — should never behave in such a way even within their minds. What to speak of actually performing such activities, one should not even desire to do so. In other words such acts performed by God in transgression of religious codes should not be contemplated even within the mind.

The word samacarana (behavior), when divided into its constituent parts (samyak and acarana), indicated complete behavior. Here it has been used to indicate total prohibition of such activity. Therefore, the purport is that such behavior should not be adopted even to the slightest extent. What to speak of performing such activities though speech or the senses, one should not even mentally conceive of such activities.

The word hi indicates that this certainly must not be done. If one were to behave in that way, he would be completely destroyed. The significance of the word maudyad (stupidity) is that if anyone, being ignorant of the Lord’s omnipotence and his own incompetence, foolishly adopts such behavior, he will be utterly ruined. Just as if anyone other than Lord Siva were to foolishly consume deadly poison, instantaneously he would be destroyed. But Lord Siva, in spite of drinking poison, is not destroyed; to the contrary, he attains even greater fame and splendor as Nila-kantha, he whose throat turned blue from drinking poison.

Here in this verse, imitation of such behavior has been prohibited, yet in the verse to come (SB 10.33.36)–yah srutva tat paro bhavet–it is evident that not only devotees but even others who faithfully hear these pastimes will become fully devoted to the Supreme Lord. This has been further explained in the following verse from Srimad Bhagavatam (10.33.39):

" A sober person who in the beginning faithfully and continuously hears from his guru the narrations of Lord Sri Krsna’s unprecedented rasa dance with the young wives (gopis) of Vraja, and later describes those pastimes, very soon attains para-bhakti or prema-bhakti for the Supreme Lord, and thus becomes competent to quickly dispel the heart disease of lust."

Here Srila Jiva Gosvami comments in Vaisnava Tosani: Having concluded the narration of the rasa- lila, Sukadeva Gosvami became deeply immersed in spiritual ecstasy. Those who incessantly and faithfully hear Krsna’s rasa-lila with the young wives of Vraja, and later recite those pastimes, quickly attain para-bhakti toward Bhagavan Sri Krsna and thus relinquish the heart disease of lust.

Sraddhanvita means to hear with firm faith. The word has been used to prevent the offense which results from mistrust (avisvasa) or disregard (avajna) of the statements of sastra–in complete opposition to the principle of hearing with faith. It has also been used to promote constant hearing. By this word, the importance of hearing has been pointed out. The words atha varnayed indicate that after continuously hearing the rasa-lila along with other special pastimes, one will personally describe those pastimes. By Upalaksana, that is indirect implication, it is further indicated that after hearing and reciting, one will also remember those pastimes and take great delight in them. In other words hearing, chanting, remembering, experiencing delight, and so on are all implied by the words sraddhanvitah anusrnuyat atha varnayed (to hear repeatedly with faith and then describe).

Para-bhakti means bhakti which follows in the wake of the gopis of Vraja. Therefore, the bhakti referred to here is prema-bhakti of the highest category. The word pratilabhya (repeatedly obtained),together with the word para-bhakti, indicates that first para-bhakti (possessing the distinctive characteristics of prema) is obtained within the heart at every moment in every new variety. Thereafter one quickly gives up the heart disease of lust.

Here the difference between kama (material lust) as a disease of the heart and kama (spiritual love) In relationship to the Supreme Lord is pointed out. These two are distinct form each other. These two are distinct from each other. The word kama here indirectly implies that all diseases of the heart will quickly be dispelled

In Bhagavad-gita (18.54) is said: "One who is situated in the transcendental position beyond the contamination of the three modes of nature (brahma-bhuta), who is fully satisfied in the self, who neither laments nor hankers for anything, and who looks impartially upon all living beings, attains para-bhakti unto Me."

In this Gita verse it is said that one attains para-bhakti only after the disappearance of the diseases of the heart , but in the above verse it is said that one attains para-bhakti even before their departure. Consequently, it is understood that hearing and chanting of rasa-lila is one of the most powerful forms of sadhana.

Srila Visvanatha Cakravarti Thakura states as follows in his Sarartha Darsini commentary on the same verse. (10.33.39).

The prefix anu (repeatedly or methodically) when applied to srnuyat (to hear) indicates constant hearing. By continuously hearing form the lips of the sravana-guru and Vaisnavas, and thereafter reciting, narrating, or describing (those pastimes) in poetry of one’s own composition, one attains para-bhakti–or in other words bhakti which is of the nature of prema (prema-laksana-bhakti).

The suffic ktva has been used in the formation of the verb prailabhya (obtained) as follows: prati + labh + ktva. . According to the rules of Sanskrit grammar, when the suffix ktva is applied to a verbal root with a prefix, it is replaced by yap. Then the letter ‘p’ is dropped and thus the final form of the word ‘pratilabhya’ is obtained. The suffix ktva is applied to the first of two verbs performed by the same agent to show successive action (i.e., having attained prema, he relinquishes all lusty desires of the heart). In this case, the first action is pratilabhya (the attainment of prema) and the second action is apahinoti (renunciation of the lusty desires of the heart).

Therefore, the suffix ktva in the verb pratilabhya indicates that although lust and other evils still remain within the heart, prema-bhakti first enters the heart and by its extraordinary influence destroys all vices to the root. In other words, hearing and reciting rasa-lila possesses such astonishing power that the lust in the heart of the faithful sadhaka is destroyed and he attains prema. Though these two take place simultaneously, the influence of prema manifests first, and through its effect, all lusty desires of the heart are dissipated.

Thus, as a result of hearing and chanting the narrations of the Lord’s pastimes, one first attains prema for the Lord’s lotus feet and thereafter one’s heart is liberated from lusty desires and all other contamination. In other words, he becomes perfectly pure because prema is not feeble like the processes of jnana and yoga. Bhakti is omnipotent and supremely independent.

The words hrd-roga-kama indicate the difference between lusty desires of the heart and the kama in relationship to the Supreme Lord. Kama which is in relationship to the Supreme Lord is of the very nature of the nectar of prema (premamrta svarupa), whereas the lusty desires of the heart are exactly the opposite. Therefore, these two attitudes are distinct from each other. This is substantiated by use of the words hrd-roga kama.

The word dhira means a pandita, or one who is learned in the sastra. One who refuses to accept the claim of this verse and thinks, "As long as the disease of lust remains in the heart, prema cannot be obtained," is said to possess an atheistic temperament. One who is free from such foolish, atheistic demeanor is known as a pandita or sober person (dhira). Consequently, only those who have firm faith in the sastra are known as dhira. Those who have no faith in the statements of the sastras are atheistic and offenders to the holy name. Such persons can never attain prema.

Consequently, in the heart of the sadhakas who firmly believe in the statements of the sastra, faith arises by hearing rasa lila and other narrations. Only in the hearts of such faithful devotees does prema manifest its influence as a result of hearing lila-katha. Thereafter, lust and all evils present within the heart of the devotee are destroyed to the root.

Srila Visvanatha Cakravarti Thakura’s commentary on Srimad-Bhagavatam (10.47.59) is also relevant to this discussion. There it is stated that bhakti is the only cause of superior qualities being found in any individual. Austerities, learning, knowledge, and so on are not the cause of superior qualities. Although bhakti is itself of the highest excellence, it does not appear only in the most exceptional individuals endowed with all good qualities. On the contrary, it may manifest or remain even in the most condemned and vile persons. Furthermore, it causes thoroughly wretched and fallen persons to attain all good qualities, to become worthy of the respect of all, and to attain the highest and most rare association.

For this reason, the opinion that Bhakti-devi enters the heart only after all

anarthas , aparadhas, lust, and other diseases of the heart have been eradicated, is not appropriate. On the contrary, by the mercy of the Supreme Lord or the devotees, or by faithfully executing sadhana and bhajana, this rare bhakti enters the heart first, and then all anarthas are automatically dissipated–this condition is thoroughly agreeable.

Therefore, only faithful sadhakas with firm belief in the statements of sastra, guru and Vaisnavas are eligible to hear the lila-katha of Srimad-Bhagavatam which are saturated with rasa. And conversely, those who believe that only sadhakas who are completely free from all anarthas are eligible to hear the above mentioned pastimes, will neither become free from anarthas nor obtain eligibility to hear,--even after millions of births.

Another point to consider is that if this argument is accepted, then we sadhakas who are still affected by anarthas, although possessing faith, could never read nor hear the sacred books of rasika Gaudiya Vaisnava acaryas, like Srila Sanatana Gosvami, Srila Rupa Gosvami, Srila Visvanatha Chakravarti Thakura and Srila Bhaktivinoda Thakura. Under such a circumstance, we would be forever deprived of the extremely confidential and elevated truths of bhakti expressed by these acaryas. There would be no possibility that the sprout of greed for raganuga bhakti would ever be awakened in our hearts. Thus we would be forever cheated from that which was not previously given , the prema-rasa of the most munificent Si Saci-nandana, the bestower of krsna-prema. What then would distinguish Sri Caitanya Mahaprabhu from Vaisnavas of other sampradayas

A third point to consider is this. In Sri Caitanya-cartiatmrta (Madhya 8.70) the following verse is quoted form Padyavali:

Here, the words laulyam api mulyam ekalam (indeed the only price is greed) indicate that this supremely rare greed cannot be aroused even by pious activities accumulated over millions and millions of briths. Then how can this greed be obtained The words krsna-bhakti-rasa-bhavita matih indicate one whose intelligence or perception has been awakened toward krsna-bhakti-rasa. Here, the implication is that by faithfully hearing the narrations of Sri Krsna’s pastimes saturated with rasa from the lips of rasika Vaisanvas iIn whom krsna-bhakti-rasa has arisen, or by faithfully and attentively studying the liteatures related ot the pastimes of Sri Krsna composed by them, this greed may be obtained. Besides this, there is no other means.

Another argument, that at present there is no sadhaka wo is completely free from anarthas and, therefore, no one is eligible, nor in the future will anyone be eligible, is completely illogical. Freedom from lust and all other anarthas in and of itslef is not the qualification for entrance into raganuga-bhakti.. On the contrary, greed awakened toawrds the Lord’s madhurya (sweetness) is the sole qualification for entrance into raganuga-bhakti. Nor is there any certainty that, by routine observance of the limbs of vaidhi-bhakti alone, greed toward raganuga-bhakti will automatically awaken. There is no evidence of this anywhere. Therefore, our highest obligation is to follow the purport of the commentaries of the previous acaryas to the above mentioned verses of Srimad Bhagavatam.

It is by the inspiration of His Divine Grace Srila Guru-pada-padma nitya-lila pravista om visnupada astottara-sata Sri Srimad Bhakti Prajnana Kesava Maharaja and the reprated solictatino of my bumblebee-like devotees that I am presenting Sri Venu-gita to the readers along with a purport to the commentaries of Srila Cakravarti Thakura and Srila Jiva Gosvami named Sarartha Darsini and Sri Vaisnava Tosani respectively. By reading this subject with full faith, the greed to enter into raganuga bhakti will certainly sprout in the hearts of the faithful devotees. This itself is the very purpose of human life.

xviii

(Venu-Gita, Sri Srimad Bhaktivedanta Narayana Maharaj)

I offer pranamas unto my most worshipable holy master jagad guru om visnupada astottara-sata Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja, who is very dear to Sri Caitanya Mahaprabhu, who nurtures with extreme divine affection as a parental guardian those who take shelter of him, whose heart is always melting with compassion to see the sufferings of the jivas who are turned away form Sri Krsna, who is bestowing upon them sri nama along with prema, who is the manifestation of the receptacle of Mahaprabhu’s prema, who is the topmost preacher of prema-bhakti in the line of Srila Rupa Goswami, and who is very skillful in giving pleasure (vinoda) to Vinodini Radhika and to Mahaprabhu, so his name is Vinoda.

Because he illuminates the path of bhakti for the whole world (just like Visvanatha Mahadeva, the best of devotees), he is known as [Visvanatha". Because he has attained the foremost position among the community of devotees, he is known as ‘Chakravarti’. From the meaning of both these words, his name has become most significant as Visvanatha Cakravarti.

(The word chakra means circle or wheel and varti means to reside. Thus, cakravarti means one who resides in a circle or community. In this case the word varti also conveys the sense of an axis or axle around which a wheel rotates. Thus, cakravarti is that person who is the axis around which the community of Vaisnavas turn).

When will Sri Rupa Gosvami, the dear associate of Sri Caitanya Mahaprabhu, bestow upon me the shelter of his lotus feet He has established krsna-prema and the method for obtaining love of Krsna in this world, which is the inner heart’s desire of Sri Caitanya Mahaprabhu.

I offer pranamas again and again unto the Vaisnavas who are just like desire trees, who are an ocean of mercy, and who deliver the fallen, conditioned souls.

By the shower of nectar in the form of the melody of His flute, Sri Krsna, who is adept at all kinds of playful pastimes throughout Vraja, has caused His dearmost vraja-gopis to release an unprecedented flow of loveliness in the form of their words instigated by the rapture of prema. He has thus bestowed upon us the good fortune of drinking the statements of those cowherd maidens, who are our one and only shelter.

I offer pranama unto Sri Krsna-Caitanya, who is resplendent with a golden complexion, having assumed the sentiment and bodily effulgence of Srimate Radhika. He is Sri Gopijanavallabha, Sri Krsna Himself, who is munificently bestowing that rare gift of krsna-prema.