This invaluable book has been exquisitely printed through the combined efforts of Śrīyukta Prabhu Balāi-Canda Gosvāmī and Śrīyukta Prabhu Atula-Kṛṣṇa Gosvāmī, residents of the great city of Calcutta and descendants of the line of Śrīman Nityānanda. A Bengali-language Sanskrit work has for the first time been printed in such a pure and accurate form. Those who take this book as an ideal in printing Sanskrit works will attain complete success in their endeavours. Considering the labour and expense involved in the printing of this volume, the price that has been fixed is entirely just and reasonable. It is hoped that devoted readers will derive supreme joy from studying this book.

This work contains the original text composed by Śrī Rūpa Gosvāmī, the commentary written by Śrī Baladeva, and the Bengali translation prepared by Śrī Madana-Gopāla Gosvāmī Prabhu. With these, the book has become complete. For this reason, the commentary previously published by Śrī Rāma-Nārāyaṇa Vidyāratna now appears both incomplete and unnecessary. In this Laghu-Bhāgavatāmṛta, Śrī Rūpa Gosvāmī has, with special care, discussed the nectar of kṛṣṇa-tattva, the distinctions between manifest and unmanifest līlā, and the conclusions concerning the devotees of Viṣṇu. The exalted Gosvāmī has declared kṛṣṇa-tattva to be the foremost among all tattvas worshipped throughout the universe.

First, Śrī Rūpa himself establishes the supremacy of Kṛṣṇa among all worshipful tattvas by describing the threefold manifestations of Bhagavān – namely Svayaṁ-rūpa, Tad-ekātma–rūpa, and Āveśa-rūpa – as they exist within the transcendental realms beyond material creation. The meaning of Svayaṁ-rūpa is that form which does not depend upon any other form; therefore, that which is self-established and original is called Svayaṁ-rūpa.

That form which exists in dependence upon the Svayaṁ-rūpa, and which is perceived as somewhat different in appearance and other characteristics, is called Tad-ekātma-rūpa. Both the Svayaṁ-rūpa and the Tad-ekātma-rūpa are of two kinds – namely Vilāsa and Svāṁśa.

The Svāṁśa forms are endowed with comparatively lesser potencies. Those great beings in whom Bhagavān is manifested through empowerment by aspects such as the potency of knowledge and other divine energies are known as āveśa manifestations.

Although manifestations may be many, they are not to be regarded as separate entities. All of these are transcendental, beyond the material creation. When the previously described forms appear within the world, assuming other agencies for the purpose of carrying out the functions of the universe, they are called avatāras. These avatāras are of three kinds – namely Puruṣāvatāras, Guṇāvatāras, and Līlāvatāras.

The three forms of Viṣṇu known as Kāraṇodakaśāyī, Garbhodakaśāyī, and Kṣīrodakaśāyī are the Puruṣāvatāras. Viṣṇu, Brahmā, and Rudra are the three Guṇāvatāras. Among them, Viṣṇu is identical with Kṣīrodakaśāyī among the Puruṣāvatāras. Because Viṣṇu manifests the pure quality of sattva, one of His names is Sattva-tanu (‘He whose form is pure goodness’). His avatāras are likewise forms of pure sattva.

Dhanvantari, Ṛṣabha, Vyāsa, Datta, Kapila, etc, do not possess such widely celebrated renown. Kūrma, Matsya, Nārāyaṇa Ṛṣi, Nara-Nārāyaṇa, Śrī Varāha, Hayagrīva, Pṛśnigarbha, Baladeva, Yajña, and others number fourteen. Together with several additional forms, the Vaibhava manifestations total twenty-one.

Nṛsiṁha, Rāma, and Kṛṣṇa, who possess the supreme state (Parāvasthā), are endowed with the greatest excellences. They are invested with complete potencies, just as one lamp may kindle another lamp without diminution. Their abode is in the supreme Mahā-Vaikuṇṭha. Śrī Kṛṣṇa, the son of Nanda, eternally resides in Vraja, Mathurā, Dvārakā, and Goloka. Therefore, while all others are portions or portions of portions (aṁśa and kalā), Śrī Kṛṣṇa alone is Svayaṁ Bhagavān.

The śāstra declares that because of the supreme abundance of qualities such as sweetness (mādhurya), Kṛṣṇa is superior even to the impersonal Brahman conception. The form of Kṛṣṇa, endowed with transcendental qualities, eternally exists beyond both material nature and Brahman, while being condensed eternal bliss and possessed of supreme potency.

Brahman is an impersonal, undifferentiated, attributeless reality; therefore it is merely the effulgence of Śrī Kṛṣṇa, who is comparable to the sun itself. Through the deliberation of Bhṛgu, the sages determined Viṣṇu to be the greatest among the puruṣāvatāras.

The tattva known as Sadā-Śiva is non-different from the Lord of Mahā-Vaikuṇṭha. Since Kṛṣṇa’s superiority above all other forms has been established, He possesses a greatness surpassing even the Lord of Paravyoma. Lakṣmī, the beloved of the Lord of Paravyoma, becomes enchanted by the form of Kṛṣṇa.

Because the śāstra everywhere refers to Kṛṣṇa with the word svayaṁ, the form of Kṛṣṇa alone is the original and complete manifestation of divine qualities. Kṛṣṇa’s pastimes such as His birth are beginningless. At various times they become manifest according to His own will. Under the influence of prema, exalted personalities can even now behold Kṛṣṇa’s sports in Vṛndāvana.

Although Kṛṣṇa is adhokṣaja, beyond material perception, He reveals Himself to His devotees through His own potency. There is nothing before Him, external to Him, or apart from Him. In the Purāṇas, whenever Kṛṣṇa’s pastimes are described, only the present tense is employed throughout.

Viṣṇu is nirguṇa (beyond the material modes). In comparison to the plenary portions (svāṁśa-kalā) of Viṣṇu, beings such as Brahmā and Hara are inferior in every sense. The consorts and potencies of Viṣṇu and His avatāras are manifestations of the spiritual potency (cit-śakti).

The Līlāvatāras are of many varieties. In the Śrīmad-Bhāgavatam, beginning with the Four Kumāras, there are descriptions of the Manus of the various manvantaras and many other such avatāras. In every set of four yugas there are four Yugāvatāras. The Kalpāvatāras, Manvantarāvatāras, and Yugāvatāras together number forty-one.

The empowered avatāras (Āveśāvatāras) are of four kinds according to distinctions such as Prābhava and Vaibhava, and superior or lesser states of manifestation. The Four Kumāras, Nārada, Pṛthu, and Kalki are all āveśāvatāras.

Because Viṣṇu does not manifest openly in a direct form during the age of Kali, He is known as Tri-yuga (‘He who appears in only three yugas’). There are two kinds of Āveśāvataras. Mohinī, Haṁsa, and others are renowned for their extensive glories.

Kṛṣṇa’s pastimes are of two kinds – prakaṭa (manifest) and aprakaṭa (unmanifest). According to Kṛṣṇa’s own will, the līlā-śakti brings His various associates within the range of worldly perception, and thus the pastimes become manifest. Those pastimes which have not entered the perception of the material world are called aprakaṭa-līlā.

Indeed, the very pastimes that are termed aprakaṭa-līlā, because they exist beyond material perception, become manifest when they enter worldly visibility. Kṛṣṇa’s two-armed form is primary in comparison to His four-armed forms. In the manifest pastimes, there appear the fourfold catur-vyūha expansions distinguished as Svayaṁ Kṛṣṇa, Vāsudeva, Pradyumna, and Aniruddha.

Śrī Kṛṣṇa Himself eternally performs His pastimes amongst the gopas and gopīs in Śrī Vṛndāvana. Assuming the Vāsudeva expansion, He proceeds to Mathurā. In Dvārakā, He expands as the Pradyumna and Aniruddha vyūhas.

In the manifest pastimes of Vraja, there is a separation lasting three months, during which there occurs a manifestation in the form of divine revelation (visphūrti). After those three months, Śrī Kṛṣṇa reunites with the residents of Vraja. Therefore, the separation (ayoga) found in the manifest līlā is only slight.

In this way, Śrī Kṛṣṇa eternally performs His pastimes in three abodes. Among these abodes, two principal divisions may be recognised – namely Mathurā-dhāma and Dvārakā-dhāma. Mathurā-dhāma is again divided into Gokula and the city proper. In truth, Gokula itself is Goloka. Whatever is seen in the manifest condition attains its full opulence in Goloka.

Although the pastimes in all three abodes are eternal, the sweetness (mādhurya) of the gokula-līlā is supreme. This sweetness is beyond the comprehension of even of Brahmā and Śiva. The nectar of the sweetness of these Gokula pastimes transcends all forms of analytical disernment. It can be known only through pure prema-bhakti.

Śrī Rūpa Gosvāmī has thus thoroughly revealed the nectar of kṛṣṇa-tattva and the nectar of the sweetness of His līlā, and finally gives a concise indication of the nectar of devotion (bhaktāmṛta).

Among devotees, Prahlāda is supreme. Greater than Prahlāda are the Pāṇḍavas. Greater than the Pāṇḍavas are the Yādavas. Among the Yādavas, Śrī Uddhava is supreme. Greater than Uddhava are the maidens of Vraja. Among all the gopīs, Śrīmatī Rādhikā is supreme. Beyond Śrīmatī Rādhikā there is no greater devotee.

We have here gathered together, in very brief form, the conclusions of Śrī Rūpa Gosvāmī. Śrī Rūpa has established many other conclusions as well, but in this review we have indicated only those that are especially important to know. Everywhere, Śrī Rūpa has established his well-reasoned conclusions by means of śāstrika evidence.

Persons belonging to different sampradāyas do not find all of these conclusions agreeable. However, those who undertake worship with the aim of attaining pure sattva find the conclusions of Śrī Rūpa deeply pleasing to the heart. According to one’s own disposition, one naturally becomes attracted to a corresponding conception of the Divine, to śāstrika statements supporting that conception, and to companions who follow it. Following the principle samaśīlā bhajanti vai (‘those of a similar nature associate together’), different conceptions of Divinity, different forms of spiritual practice, and different systems of conduct naturally arise in this world.

The upāsya-vastu (object of worship) is one, not two. By studying this Laghu-Bhāgavatāmṛta, one comes to understand that among all worshipful manifestations, Śrī Nanda-nandana is supreme, and among all worshippers, those practitioners who follow in the footsteps of the maidens of Vraja are the highest of all.

Nowhere has Śrī Rūpa Gosvāmī relied upon dry logic alone. He has endeavoured everywhere to awaken pure bhakti through language imbued with spiritual rasa. Blessed be Śrī Rūpa! Blessed is he upon whom rests the mercy of Śrī Mahāprabhu! And blessed be the readers of this sacred book who are qualified to enter into rasa-tattva!

We offer our gratitude to Śrīyukta Balāi-canda Gosvāmī and Śrīyukta Atula Kṛṣṇa Gosvāmī Prabhu for publishing this work. May all devotees carefully study this book and thereby accept the conclusions of Śrī Rūpa Gosvāmī.

(A Review of Śrī Laghu-Bhāgavatāmṛta was first published in Sajjana Toṣaṇī, Vol.11, Issue 3 in 1899, and translated into English by Swami B.V. Giri)