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No detailed description available for "The Flower-Spray of the Quodammodo Doctrine".

This book is provided with direct translation of Śrīla Sanātana's Dig-darśinī commentary.The third volume is the second part of Gopakumāra's story. He reaches Dvārakā and finally enters Goloka, where he finally attains satisfaction on meeting the form of Kṛṣṇa who was the subject of his mantra. However, he attained this highest goal by doing kīrtana. He serves Kṛṣṇa as a cowherd boy, and encourages the brāhmaṇa whom he met in Vṛndāvana on earth to attain a similar status.

The two works, Vidagdha-mādhava and Lalita-mādhava were written by Śrīla Rūpa Gosvāmī. The Vidagdha-mādhava describes pastimes in Vṛndāvana, and the the pastimes in Lalita-mādhava begins in Vṛndāvana and ends in Dvārakā. Both of them, praised by Rāmānanda Rāya and Caitanya Mahāprabhu for its excellent verses, wonderfully describe the emotions of the highest rasa.Vidagdha-mādhava, a seven-act play was completed by Śrīla Rūpa Gosvāmī in the 1533 A.D. This work concerning Kṛṣṇa, friend of the gopīs, is permeated with ornaments in the form of conversations. The land within Vṛndāvana has become the arena for the performance of the drama. The spring season in which the moon has become newly red in response has become the suitable time.

Jaiva Dharma is a summary of Gauḍīya tattva written in the form of story. The philosophical elements are explained through questions and answers between the various characters, set a generation after the disappearance of Caitanya Mahāprabhu. The first part concerns general questions, the second part consists of explanation of Daśā mūla tattva, the third part is a summary of Bhakti-rasāmṛta-sindhu, and the fourth part is a summary of Ujjvala-nīlamaṇi.

This book is provided with direct translation of Śrīla Sanātana's Dig-darśinī commentary. This canto answers the question 'Who receives the greatest mercy of Kṛṣna?' The answer is illustrated through a story. Nārada visits various persons in this planet and higher planets in order to find the answer, and each person indicates some devotee who has received greater mercy. The end of the quest indicates the conclusion of Gauḍīya philosophy and Caitanya Mahāprabhu's teachings.

Our ācāryas such as Jīva Gosvāmī, Sanātana Gosvāmī and Viśvanātha Cakravartī have given extensive commentaries on the prayers of the personified Vedas, since those prayers refute the idea that Upaniṣads present the supreme Brahman as impersonal. Prabhodānanda Sarasvatī gives a completely different interpretation of the verses. Since the Upaniṣads became gopīs, he gives the meaning of the verses in terms of mādhurya rasa, as spoken by those Upaniṣad-gopis. He also gives a meaning according to the eternal gopis.

This book is provided with direct translation of Śrīla Sanātana's Dig-darśinī commentary.This portion of Bṛhad-bhāgavatāmṛta begins the story of Gopakumāra's search for the form of the Lord described in the mantra given to him by his guru. The conclusion, that the highest devotees are the gopīs, is similar to the theme of the first volume which involves Nārada's quest to find the greatest recipients of the Lord's mercy. However, in this story a devotee searches the earth, higher planets and Vaikuṇṭha for Kṛṣṇa, spanning over several days of Brahmā. Various forms of the Lord and the various types of worship are described. He feels dissatisfaction however because the forms and moods never correspond to those found in his mantra. This volume ends with Gopa kumāra's visit to Ayodhya to see Rāmacandra.

The Vedānta-sūtra, which consists of aphorisms revealing the method of understanding Vedic knowledge, is the concise form of all Vedic knowledge. The aphorisms or sūtras of Vedānta-sūtra were compiled by Śrīla Vyāsadeva, a powerful incarnation of Śrī Nārāyaṇa. All the authorized and established sampradāyas have their own commentary on Vedānta-sūtra. However, no one in Gauḍīya Sampradāya has written a commentary on Vedānta-sūtra, until sometimes back, in Jaipur, the Gauḍīyas were challenged that "The Gauḍīya Sampradāya has no commentary on the Vedānta-sūtra." So Baladeva Vidyābhūṣana, with the order of Govindaji at Jaipur, he wrote the commentary on Brahma-sūtra, which is called Govinda-bhāṣya. From then, it became the commentary on Brahma-sūtra for the Gauḍīya Sampradāya. The philosophy of Sri Chaitanya Mahaprabhu, which amalgamated the views of all the previous Acaryas in His thesis of Acintya-bhedabheda Tattva, is explicitly explained by Sri Baladeva Vidyabhusana in his Govinda Bhasya of the Vedanta-sutra. The Vedānta-sūtra, which is well known among scholars by the following additional names: (1) Brahma-sūtra, (2) Śārīraka, (3) Vyāsa-sūtra, (4) Bādarāyaṇa-sūtra, (5) Uttara-mīmāṁsā and (6) Vedānta-darśana. - Compiled from lectures, purports, and conversations of Śrīla Prabhupāda, Founder-Ācārya of International Society for Krishna Consciousness (ISKCON)

This year is the 751th birth anniversary (1268 AD- 1369 AD) of the famous poet, philosopher and dialectical genius, Swāmi Vedānta Deśika. He lived for 101 years. By the age of 20 he became proficient in all branches of spiritual knowledge. He had mastered the Vedās, Śāstrās and Āgamās and the Divya Prabandhams of the Āzhwārs. His forte was logic, poetry and philosophy.He wrote extensively in Sanskrit, Tamizh, Prākrit and Manipravāla and composed numerous devotional hymns which reflected his poetic genius. He received the honorific titles of 'Vedāntācāryar" from Lord Rańganāthā and "Sarvatantra Swatantrar" from the Divine Mother Śrī Rańganāyaki. Swāmi Deśika was a polyglot and an author of 166 granthās.Besides strengthening and further propagating the Viśișhtādvaitic philosophy of Śrī Rāmānuja, he established beyond any doubt the doctrine of Prapatti (self surrender) as the guaranteed route to mōkșa (liberation).This book is a translation of 73 verses composed in Sanskrit by Prativādi Bhayańkaram Aņņangarācāryār Swāmi (Aņņan) who was the disciple of Nāyanārācāryār, son of Swāmi Deśika. This ode on Swāmi Vedānta Deśika contains what needs to been known about Swāmi Deśika's greatness, the depth of meaning in his works, the faith in him of his devotees and efforts made by his opponents to demean him which boomeranged and put such people to shame. Some of the great Ācāryās who came after Swāmi Deśika quoted several verses from 'Saptati Ratnamalika' in their writings and thus gave it a pride of place among other literary works.