The Heart of Transcendental Book Distribution

Email

Whatsapp

Facebook

Pinterest

Twitter

Copy link

Some transcendental literatures are meant to be loudly recited and discussed in the public forum. Although pointing to the highest plateau of spiritual realization while maintaining a continuity of consequence in the lives of the most elevated Vaisnavas, they basically provide an introductory course designed to instill a prerequisite foundational regard for topics of transcendence in the hearts of those yet to achieve a foothold on the path of unalloyed devotion. Vaisnava writings of a more intimate category, on the other hand, given the esoteric nature of their focus, are meant to be privately relished and discussed among more qualified individuals who have already developed a strong and determined appreciation for the true nature of Krsna as the supreme enjoyer. It would be inappropriate to acquaint people who have yet to be divested of their long-standing envy of the Lord with Radha-Krsna's most intimate lilas without first philosophically establishing them in the principles of prema- dharma. That one should not cast one's pearls before swine in no way suggests, however, that books of an esoteric nature should never be written and/or made available to benefit the faithful. Many authorized Vaisnavas, such as Bilvamangala Thakura, Jayadeva Gosvami, Prabodhananda Sarasvati Thakura, Ramananda Raya, Rupa Gosvami, Sanatana Gosvami, Raghunatha Dasa Gosvami, Gopala Bhatta Gosvami, Jiva Gosvami, Krsnadasa Kaviraja, Kavi-karnapura, Ramai Thakura, Dhyanacandra Gosvami, Narottama Dasa Thakura, Visvanatha Cakravarti Thakura, and more recently Bhaktivinoda Thakura and others have poetically penned numerous literary works divulging the intimate pastimes of the Lord of Vraja, their own sacred aspirations for divine loving service, and the sublime, confidential process of spontaneous devotional practice for the sake of posterity. In this morbid world, apparently on the verge of corporately imposed global tyranny, such literature affords to the serious student of bhakti-yoga an immense shelter, a tremendous source of solace and spiritual inspiration. This piece, harmonious with the perfect conclusions of the Gaudiya Vaisnava acaryas, should be sagaciously distinguished as belonging to the more intimate category of transcendental literature. Thus, reference to any part of it in the course of an open discussion would best be done with the reader's mature discretion.
The author of this book has ventured to present his own personal insights into the realm of the Absolute with a view to demonstrate for the benefit of the broad-minded individual the tangible tie between the practical performance of maha- mantra-sankirtana and the vital internal realization of one's constitutional vraja-starúpa. Reading carefully, the sincere pure devotional candidate will clearly ascertain the true purpose of transcendental book distribution and will be favorably impelled to recognize the vigorous performance of the yuga-dharma as the only viable solution to the problems of life in a world fraught with tensions of every description. Wishing well to one and all, we pray the sober reader will gain great spiritual profit, redoubled inspiration, and the potency required for the effective practice and preaching of unadulterated Krsna consciousness.

AIl glories to Sri Guru and Sri Gauranga! All glories to the thunderous congregational chanting of Radha-Krsna's Holy Names! All glories to the swan-like pure devotees of the Lord!
The great necessity in the forward march of any growing religio-cultural institution is to recognize, encourage, responsibly guide, and positively facilitate the inner spiritual development of the society's progressive pure devotional aspirants. This treatise strives in its own unique way to inspire a revolution of understanding. It attempts to deepen the self-searching thoughtfulness essentially required to bridge the apparent dichotomy between a sadhaka's inward bhajana and outward preaching by illustrating the relative importance of each, as well as their interrelation. Those fortunate souls who absorb this message will find the pathway to the highest regions of kysna-prema clearly open to them, whereas those unfortunates who turn from this message, preferring to attach themselves to shallow, self-aggrandizing materialistic modes of devotion, will find their path plagued with obstruction. We sincerely hope to at least touch the hearts of a fortunate few. That alone would be the hallmark of our success and a source of immense satisfaction.
This small volume will be well regarded by purified clear-headed individuals who are thoroughly honest. Narrow-souled superficialists or spiritually maladroit, externally oriented prakrta-bhaktas of meager metaphysical or internal devotional acumen will have to muster the requisite spiritual integrity to deeply enter into the spirit of this dissertation. The subject matter of this book, like the highly elevated topics revealed in the later cantos of Srimad-Bhagavatam, should not be intruded upon by the ineligible, hypocritical, corrupt, or envious. If the boot impacts, promptly close the book.
In alluding to various potential and kinetic religio-organizational irregularities in the course of this discourse, we aim not to rudely impute any wickedness to any individual or body of individuals. Rather, the objective is to practically illustrate how a serious devotional candidate must, when required, transcend institutional atmospheric conditions as a down-to-earth expression of the determination to achieve spiritual perfection, keeping the ultimate mission of guru and Krsna in view. In other words, all things considered, there is no excuse for failure in fulfilling the human mission. Barring the overreliance on institutional ethos, sadhakas may certainly in all circumstances advance both the internal and external culture of Krsna consciousness - perhaps not so much because of, but rather in spite of, the institution with all of its inevitable shortcomings and tribulations. In other words, ultimately, we have only ourselves to blame for our lack of Krsna consciousness.