At the end of Dvapara-yuga, the son of Parasara Rsi known as Bhagavan
Badarayana Vyasa (Krsna Dvaipayana Vedavyasa) divided the one Veda
into four parts. He then taught these literatures through his four
disciples Paila, Vaisampayana, Jaimini and Sumantu. He encapsulated
the essence of the Upanisads and Vedas in the Brahma-sutra. Then,
because the subject of Brahma-sutra was difficult, he composed the
Puranas. Finally, for sudras, ladies and everyone else, he made the
Mahabharata, the fifth Veda, and he entrusted that to his disciple
One day, sitting on the bank of the Sarasvati River at Samyaprasa,
he began thinking, "I have accomplished all these tasks: I have
divided the Veda. I have composed the Brahma-sutra. I have written
all the Puranas and also the Mahabharata for general people, but still
I am not happy and satisfied by body, mind or soul. Why is it so?"
In the meantime, fortunately, Sri Narada Gosvami came. Srila Vyasadeva
worshipped him, and Narada Rsi was satisfied with his devotion. Narada
commented, You have done everything required: You have divided
the Veda in four parts. You have written the Brahma-sutra. To simplify
the Vedas you have written the many Puranas the Puranas, Upa-puranas,
Sakha-puranas. And after that you have written Mahabharata for all
general persons. But it seems that you are not satisfied. Are you
Vyasadeva answered, "I have completed all writings. I know everything
and I have explained my knowledge to others, but still I am not satisfied.
You are my Guru. You are my vaidya, my doctor. You can tell me why."
Srila Vyasadeva is an incarnation of Lord Sri Krsna Himself, a saktyavesa-avatara;
but still he did not know why he was not satisfied.
Narada Rsi replied, "In all the sastras that you have written,
you have only glorified dharma (religion), artha (economic development),
kama (sense gratificaiton) and moksa (impersonal liberation). You
have given importance to all these. You have written some narrations
glorifying Vasudeva Sri Krsna, but these are secondary, not prominent.
I think you cannot be happy by this.
"You should remember the sweet pastimes of Sri Krsna and then
write about them. Have you written that that Supreme Lord Krsna was
bound to a grinding mortar? Have you written that Krsna is Svayam
Bhagavan, the original Supreme Personality of Godhead? Ete camsa
kalah pumsah krsnas tu bhagavan svayam.' *[See endnote
1] Have you written this? In so many Puranas you have written
that Siva is the prominent god, or Durga, Ganesh, Surya and so many
others. You have not given importance to Sri Krsna. Have you written
that that Supreme Lord sits at the feet of the gopis and begs pardon
for His mistakes? He tells them, 'I have made a mistake. I will not
do it again.' And, 'Na paraye `ham niravadya samyujam' *[See
endnote 2] have you written this? Have you written about
the separation moods of the gopis and Krsna and the Vrajavasis? If
not, what have you written? Nothing."
tyaktva sva-dharmam caranambujam harer
bhajann apakvo tha patet tato yadi
yatra kva vabhadram abhud amusya kim
ko vartha apto bhajatam sva-dharmatah
["If someone gives up self-gratificatory pursuits and works in
Krsna consciousness, and then falls down on account of not completing
his work, what loss is there on his part? And, what can one gain if
one performs his material activities perfectly?" (Bhag. 1.5.17)]
*[See endnote 3]
If we are doing bhajana of Sri Krsna but we give up before our bhajana
has matured, what is the harm? If one falls down from there, what
is the loss? Nothing. And, if a man is following varnasrama-dharma
but not doing krsna-bhajana, what is his gain? Nothing. For a person
to be happy by body, mind and soul, he should hear hari-katha from
superiors from a Mahabhagavata.
Sri Narada Rsi told Srila Vyasadeva, "In the beginning of Satya-yuga
I was a dasi-putra, a maidservant's son. During Caturmasya, the rainy
season, the four Kumaras Sanat, Sanaka, Sanatana, Sanandana
and so many rsis (sages) and maharsis (saintly kings) came
to our village. My mother used to go and wash their pots and clean
for them, and I used to go there with her. I spoke very little with
them. I used to serve them, supplying water and many other things.
After serving them for some time, one day, with their permission,
I took some food remnants from their leaf plates. At once ruci, taste
for hearing and chanting about the Supreme Lord, came in my heart.
In the stages of development in devotion, first comes sraddha (faith),
then anartha-nivrtti (freedom from unwanted desires and habits), nistha
(steadiness) and then ruci (taste in devotional practices). This ruci
Sri Narada Rsi continued, "At once I was so much attracted to
them very much attracted . After that, when Caturmasya was
over and they were about to leave for their own places, I began to
weep. By their mercy they gave me bhagavan-mantra and told me, 'Very
soon you will have darsana of Lord Krsna. Continue practicing your
The sages went away, but Narada had to stay back because his mother
was very attached to him. By the arrangement of Providence a snake
soon came and bit his mother, and she died. There was no funeral ceremony
or any rites performed.
Sri Narada Rsi said, "I became very happy, taking this as the
mercy of the Lord. At once I ran to the forest, and in the middle
of the forest I began to meditate on the mantra the sages had given
me." Luckily, after some time I saw my Istadeva (worshipful Deity)
in trance and then He disappeared. I began to weep bitterly,
and then a voice came: 'In this body you will not see Me again. Out
of mercy I have given you darsana. Dont worry. Go on chanting
and remembering Me. Im giving you a vina, which is svara brahma
(charged with transcendental sound), and by its help you should go
everywhere and broadcast My sweet hari-katha.
jatanurago druta-citta uccaih
hasaty atho roditi rauti gayaty
unmada-van nrtyati loka-bahyah
["By chanting the holy name of the Supreme Lord, one comes to
the stage of love of Godhead. Then the devotee is fixed in his vow
as an eternal servant of the Lord, and he gradually becomes very much
attached to a particular name and form of the Supreme Personality
of Godhead. As his heart melts with ecstatic love, he laughs very
loudly or cries or shouts. Sometimes he sings and dances like a madman,
for he is indifferent to public opinion." (Srimad-bhagavatam
srnvan su-bhadrani rathanga-paner
janmani karmani ca yani loke
gitani namani tad-arthakani
gayan vilajjo vicared asangah
["An intelligent person who has controlled his mind and conquered
fear should give up all attachment to material objects such as wife,
family and nation and should wander freely without embarrassment,
hearing and chanting the holy names of the Lord, the bearer of the
chariot wheel. The holy names of Krsna are all-auspicious because
they describe His transcendental birth and activities, which He performs
within this world for the salvation of the conditioned souls. Thus
the holy names of the Lord are sung throughout the world." (SB
Without shame, Narada went everywhere, especially to groups of young
people like the Pracetas and others, and he turned them all into Vaisnavas.
Sri Narada Gosvami now advised Srila Vyasadeva: By going into
samadhi, the trance of bhakti-yoga, you will be able to see all the
sweet pastimes of Sri Krsna from His birth to Dvaraka lila
you will see everything." Then Narada Rsi left.
samyak pranihite ´male
apasyat purusam purnam
mayam ca tad-apasrayam
["Thus he fixed his mind, perfectly engaging it by linking it
in devotional service (bhakti-yoga) without any tinge of materialism,
and thus he saw the Absolute Personality of Godhead along with His
external energy, which was under full control."(Srimad-bhagavatam
What is the nature of bhakti-yoga? One has to surrender first. Srila
Vyasadeva was fully surrendered and had no worldly desires. He was
"evam prasanna manaso." This means that his mind was enlivened
by contact with devotional service. He had no worldly desires at all,
especially because of having a Guru like Sri Narada.
He sat on the bank of the Sarasvati River in Samyaprasa. He surrendered
and prayed, "
pracodayat." Praca udayat: In
a special way, as You are, please manifest Yourself in my heart.
In our brahma-gayatri and in all our gayatri mantras, the word "pracodayat"
occurs. "Dhiyo yo nah pracodayat." "Tan no gaurah pracodayat."
We are in the disciplic line from Srila Vyasadeva. If you are like
Srila Vyasadeva, with no worldly desires at all, then "evam prasanna
manasah" you will be happy by body, mind and soul; you
will be able to have the darsana of Lord Krsna. You will see Him face
to face, and you will see His sweet pastimes, from beginning to end.
"Purna-purusa apasyat." Srila Vyasadeva saw in trance the
Purna-purusa, the Supreme Personality of Godhead with Srimati
Radhika. Without Srimati Radhika, how can Lord Krsna be complete?
Vyasadeva saw Krsna with His mother and father, Yasoda Maiya and Nanda
Baba, with Sridama-bhaiya, and with all the gopis. He saw the sweet
pastime of Mother Yasoda binding Krsna, and Krsna was weeping
He had tears in His eyes.
Who did Srila Vyasadeva see? The Supreme Lord of Lords of Lords
and that Supreme Lord is weeping. Is He really weeping or is it an
artificial show? It is not artificial show. He has forgotten that
"I am Brahma, the Supreme Lord." Why? To taste vatsalya-rasa
(parental love) and other rasas. His sakhas do not know that He is
the Supreme Lord. They address Him, "O my sakha!" They can
give Him their food remnants, and He gives His remnants to them. They
can jump on His bed, saying, "Oh, You are still sleeping? The
cows are waiting for You! They will not give milk until You come to
them." Srila Vyasadeva saw all these sweet pastimes.
Vyasadeva also saw rasa-lila in his trance, and He saw that after
performing rasa-lila Krsna went to Mathura. You may have seen the
temple of Rangeswara Mahadeva at Kamsa-tila in Mathura. Kamsa had
Akrura bring Krsna there, and in no time Krsna crushed Kamsa's wrestlers
Canura and Mustika. Then Krsna jumped up on Kamsa's very high throne,
threw him down and jumped on his chest; and he died. Vyasa saw all
After this he saw Krsna leave Mathura and go to Dvaraka. He saw the
separation mood of Krsna and the Vrajavasis. Without the mood of separation
you cannot realize or taste milan, meeting. So separation is essential.
According to the height of the separation, the meeting will be that
much more interesting and tasteful. We are unable to describe this
in such a way that you will understand, but when you realize it you
will understand. Words cannot speak about milan, because words have
no mouth, and the eye is unable to speak. It is such a thing.
After that Srila Vyasadeva saw the pastime of Bhramara-gita. How glorious!
What an exalted mood! That was mohana mahabhava. Srimati Radhika was
in divyonmada (transcendental madness in separation from Sri Krsna),
talking with a bumblebee. *[See endnote 4]How elevated this is!
After that, Srila Vyasadeva saw all Dvaraka-lila, up to the end.
yaya sammohito jiva
paro 'pi manute 'nartham
[Due to this external energy, the living entity, although transcendental
to the three modes of material nature, thinks of himself as a material
product and thus undergoes the reactions of material miseries. (Srimad-bhagavatam.
We jivas are actually transcendental to Maya. We are part and parcel
of Krsna. We are suddha, pure, but we are thinking that this body
is our self. We think: "My son, my daughter, my wife, my dogs
all these are mine." This is our anartha (misconception).
[The material miseries of the living entity which are superfluous
to him, can be directly mitigated by the linking process of devotional
service. But the mass of people do not know this, and therefore the
learned Vyasadeva compiled this Vedic literature, which is in relation
to the Supreme Truth. (Srimad-bhagavatam 1.7.6)]
When Srila Vyasadevas trance was finished, he wrote down all
he had seen in his trance the entire Srimad-bhagavatam
for all jivas.
yasyam vai sruyamanayam
bhaktir utpadyate pumsah
[Simply by giving aural reception to this Vedic literature, the feeling
for loving devotional service to Lord Krsna, the Supreme Personality
of Godhead, sprouts up at once to extinguish the fire of lamentation,
illusion and fearfulness. (Srimad-bhagavatam 1.7.7)]
Srila Vyasadeva has written the Srimad-bhagavatam, which is the transcendental
form of Sri Krsna. "Yasya vai sruyamanayam." If anyone wants
to hear with strong faith, then "krsne parama-puruse, bhaktir
utpadyate pumsah, soka-moha-bhayapaha." Pure bhakti will manifest,
and soka (lamentation), moha (illusion) and bhaya (fear) will all
go away. If you hear Srimad Bhagavatam from a Bhagavata [Maha-bhagavata]
(pure devotee), he who is expert in jiva-tattva, maya-tattva, bhakti-tattva,
prema-tattva, krsna-tattva, radhika-tattva and sakti-tattva and who
is detached from worldly things, this kind of bhakti will come in
We see that there are some specialities in the life history of Sri
Narada Rsi. With the permission of the sages he once took only one
grain of food remnant from their leaf plates.
bhakta-pada-dhuli ara bhakta-pada-jala
[The dust of the feet of a devotee, the water that has washed the
feet of a devotee, and the remnants of food left by a devotee are
three very powerful substances. (Caitanya-caritamrta Antya-lila 16.60)]
If you have no taste in bhakti, in harinama and in the process of
bhakti, you should follow this. This is a very easy process.
[Sripad Padmanabha Maharaja:] In this verse, Sri Caitanya Mahaprabhu
has told us that there are three transcendental substances which have
great spiritual power, maha-bala. Bhakta-pada-dhuli means the dust
from the lotus feet of a pure devotee. Bhakta-pada-jala means the
water that has washed the lotus feet of the pure devotee and bhakta-bhukta-avasesa
means the remnants of foodstuffs that were tasted by the pure devotee.
[Srila Narayana Maharaja:] Do you understand? Bhakta-pada-dhuli means
the dust of the bhaktas feet. Bhakta-pada-jala means the water
from his lotus feet. Bhakta-bhukta-avasesa means two things: his food
remnants and also the subject matters that he is telling his
hari-katha. By honouring these, surely bhakti will come. Those who
loudly repeat this verse, and follow it, will very soon receive bhakti.
sa samhitam bhagavatim
sukam adhyapayam asa
[The great sage Vyasadeva, after compiling the Srimad-Bhagavatam and
revising it, taught it to his own son, Sri Sukadeva Gosvami, who was
already engaged in self-realization. (Srimad-bhagavatam. 1.7.8)]
Srila Vyasadeva wrote down what he saw in trance this Srimad-bhagavatam
which came from Svayam-Bhagavan, the original Personality of
Godhead Himself. He then called his son, Srila Sukadeva Gosvami, who
was very much immersed in advaita-brahma (the impersonal Absolute).
Sukadeva Gosvami was a nivrtti-niratam muni. [This means he was engaged
in the path of self-realization and was detached from the world.]
The moment he was born he had left his home, father, mother
everything and went to the forest. Somehow, by his skill,
Srila Vyasadeva sent him some messages via the following slokas:
barhapidam nata-vara-vapuh karnayoh karnikaram
bibhrad vasam kanaka-kapisam vaijayantim ca malam
randhran venor adhara-sudhayapurayan gopa-vrndair
vrndaranyam sva-pada-ramanam pravisad gita-kirtih
["Syamasundara entered the forest of Vrnda-devi. His head was
decorated with a peacock feather. He wore yellow karnikara flowers
over His ears, a dazzling golden yellow garment on His body and around
His neck, extending down to His knees, hung a fragrant vaijayanti
garland made of five kinds of flowers. Splendidly attired as a beautiful
natavara, a most expert dancer, He appeared just like a very fine
actor on stage. He poured the nectar of His lips through the holes
of His flute, and the cowherd boys followed behind Him, singing His
glories. In this way, the land of Vrndavana was even more charming
than Vaikuntha, due to being beautified by Sri Krsnas lotus
feet marked with the conch, disk and other symbols." (Srimad-bhagavatam
The meaning of the verse is this: Krsna is very beautiful, with His
peacock feather on His head and flute in His hand. His complexion
is somewhat blue, and his pitambara (yellow shawl) is simultaneously
more dazzling than the sun and very soothing like the moon. His vaijayanti-mala
(garland of five kinds of forest flowers) hangs down to His knees.
Subala, Sridama and Madhumangala are singing His glories as He walks
along, following the cows.
Hearing this verse, Sukadeva Gosvami was at once attracted, although
he was nivrtti-vad, a renunciate. He asked the hunters, who were reciting
this sloka and thus delivering his fathers message, "What
is the qualification of this person?"
aho baki yam stana-kala-kutam
jighamsayapayayad apy asadhvi
lebhe gatim dhatry-ucitam tato nyam
kam va dayalum saranam vrajema
["Alas, how shall I take shelter of one more merciful than He
who granted the position of mother to a she-demon although she was
unfaithful and she prepared deadly poison to be sucked from her breast?"
The Raksasi (man-eating demon) Putana used to eat the blood and flesh
of baby boys. Somehow or other she came to kill Krsna, that Supreme
Lord. She smeared very strong poison on her breast and forcefully
placed it in Krsnas mouth. Krsna took the poison and her soul
also and purified her. With baby Krsna holding on to her and
sucking her breast, she began to run to Kamsa for help; but he could
not help her. She fell down in Vraja and Krsna awarded her dhatri-ucit-gati,
a position like a mother. So what will He give to others? What will
He give to the fruit-seller? What will He give to Mother Yasoda or
Subala and Sridama? There is nothing that He cannot give them.
Brahma (the author of this verse) is wondering how it is possible
that Krsna can be so merciful.
Sukadeva Gosvami heard this verse and came at once to Srila Vyasadeva.
He said, "I want to hear all these topics."
atmaramas ca munayo
nirgrantha apy urukrame
kurvanty ahaitukim bhaktim
["All different varieties of atmaramas [those who take pleasure
in the atma, or spirit self], especially those established on the
path of self-realization, though freed from all kinds of material
bondage, desire to render unalloyed devotional service unto the Personality
of Godhead. This means that the Lord possesses transcendental qualities
and therefore can attract everyone, including liberated souls."
Saunaka Rsi questioned Suta Gosvami, "How wonderful it is that
a renunciate like Sukadeva Gosvami, who was always engaged in the
practices of the brahma-advaita-vadis (those in the school of impersonalism)
came to bhakti. How did this happen?" Such are the qualities
Those who hear this hari-katha will also be transformed.
If you have staunch faith and you want to hear Srimad-bhagavatam,
Lord Krsna will arrange this for you. Krsna will send somebody. The
Western devotees never went to Srila Bhaktivedanta Swami Maharaja.
He was sent by Krsna, and he went from door to door, everywhere, in
forests and here and there. You cannot search a Guru or Krsna, but
Krsna is so wonderful and merciful that He has arranged everything.
He is sending me also, from door to door. So many have come
Padmanabha Maharaja, Sajjan Maharaja, Muni Maharaja, Nemi Maharaja,
Asrama Maharaja, Damodara Maharaja, Srauti Maharaja, Bhudhara prabhu
and others. There are so many qualified persons coming.
This world will not give you anything. You have tasted this world
for your sense gratification, life after life after life, but you
are not satisfied. I am requesting you, and the sastra is requesting
you, Srila Rupa Gosvami and Sriman Mahaprabhu are requesting you to
be successful in your life by doing bhajana of Krsna. Follow the teachings
that Sri Caitanya Mahaprabhu told to Srila Rupa Gosvami, and you will
be able to go up to rati even in this lifetime, like Narada Rsi in
his previous life. And after that he began to tour in the whole world,
singing sabda-brahma (transcendental sound vibration, or the Supreme
Lord in the form of sound) everywhere. All were attracted to him.
What is written in the Srimad-bhagavatam about pure bhakti, Srila
Rupa Gosvami has manifested in other words: anyabhilasita sunyam.
Srila Sanatana Gosvami has categorized bhaktas into five categories.
Even Dhruva Maharaja, who was a disciple of Sri Narada and who saw
Krsna, Sri Narayana, in trance, is not eligible to be in any of these
categories. This is because Dhruva Maharaja has anyabhilasa (desires
other than to please Krsna). His austerities were performed to get
his fathers kingdom.
His austerities were so great that in only six months he attained
success. During the first month he ate only fruits and berries. In
the second month he ate some dry leaves every 6 days, and in the third
month he took only water every 9 days. Then he was eating only air,
and in the end he ate nothing.
Sri Narayana came to him and his wish was fulfilled. Because he had
some material desires, Lord Narayana gave him the kingdom of the whole
world for 36,000 years. Then Dhruva began to repent, "I was searching
for pieces of glass and I found a diamond. Why did I waste my time?
Why did I take the boon from Narayana?" Even though he was lamenting
like this, at the time of his departure from this world, when an aeroplane
came to take him to Vaikuntha, he questioned, "Where is my mother?"
For this reason he achieved an exalted planet within this universe
called Dhruvaloka. Remaining in this universe, he has no touch with
Vraja or even Vaikuntha.
The first in the five categories of devotees is the jnani-bhakta,
and the example is Sri Prahlada Maharaja. Next is the suddha-bhakta,
Ambarisa Maharaja, then the premi-bhakta, Hanuman, the prema-para-bhaktas,
the Pandavas, and finally the prema-atura-bhakta, Sri Uddhava. And,
as far as Uddhava is concerned, he is begging for the mercy of the
[I repeatedly offer my respects to the dust from the feet of the women
of Nanda Maharajas cowherd village. When these gopis loudly
chant the glories of Sri Krsna, the vibration purifies the three worlds.
We shall discuss all these topics.
[*Endnote 1 ]
ete camsa-kalah pumsah krsnas tu bhagavan svayam
indrari-vyakulam lokam mrdayanti yuge yuge
"All the lists of the incarnations of Godhead submitted herewith
are either plenary expansions or parts of the plenary expansions of
the Supreme Godhead, but Krsna is the Supreme Personality of Godhead
Himself." (Srimad-Bhagavatam 1.3.28)]
[*Endnote 2 ]
na paraye 'ham niravadya-samyujam
sva-sadhu-krtyam vibudhayusapi vah
ya mabhajan durjara-geha-srnkhalah
samvrscya tad vah pratiyatu sadhuna
["I am not able to repay My debt for your spotless service, even
within a lifetime of Brahma. Your connection with Me is beyond reproach.
You have worshiped Me, cutting off all domestic ties, which are difficult
to break. Therefore please let your own glorious deeds be your compensation."
[*Endnote 3 ] "Or, as the Christians say, 'What profiteth
a man if he gain the whole world yet suffers the loss of his eternal
soul?' (Bhagavad-gita 2.40, purport by Srila Bhaktivedanta Swami Prabhupada)]
[*Endnote 4 ] "Just as Srimati Radharani talked inconsistently
with a bumblebee in the presence of Uddhava, Sri Caitanya Mahaprabhu
in His ecstasy talked crazily and inconsistently day and night."
"This unmada (madness) is not ordinary madness. When Sri Caitanya
Mahaprabhu talked inconsistently, almost like a crazy fellow, He was
in the transcendental ecstasy of love. In the highest transcendental
ecstasy there is a feeling of being enchanted in the presence of the
enchanter. When the enchanter and the enchanted become separated,
mohana, or bewilderment, occurs. When so bewildered due to separation,
one becomes stunned, and at that time all the bodily symptoms of transcendental
ecstasy are manifested. When they are manifest, one appears inconceivably
crazy. This is called transcendental madness. In this state, there
is imaginative discourse, and one experiences emotions like those
of a madman. The madness of Srimati Radharani was explained to Krsna
by Uddhava, who said, " My dear Krsna, because of extreme feelings
of separation from You, Srimati Radharani is sometimes making Her
bed in the groves of the
forest, sometimes rebuking a bluish cloud, and sometimes wandering
about in the dense darkness of the forest. Thus She has become like
a crazy woman." (Sri Caitanya-caritamrta Madhya-lila 1.87)
"Highly advanced ecstasy is divided into two categories-madana
and mohana. Meeting together is called madana, and separation is called
mohana." (Madhya-lila 23.58)
"On the madana platform there are kissing and many other symptoms,
which are unlimited. In the mohana stage, there are two divisions-udghurna
and citra-jalpa . (Madhya-lila 23.59)
"etasya mohanakhyasya... 'When the ecstatic emotion of enchantment
gradually progresses, it becomes similar to bewilderment. Then one
reaches the stage of astonishment , which awakens transcendental madness.
Udghurna and citra-jalpa are two among the many divisions of transcendental
This is a quotation from the Ujjvala-nilamani (Sthayibhava-prakarana
190)." (Antya 14.16)]
1) On May 11, 2006, we sent out a lecture for Lord Nrsmighadeva's
Appearance Day (given on May 14, 2003 in Badger, California). In that
lecture it was stated that, "Sisupala's mother was Vasudeva's
sister Kunti." This was a mistake in our transcribing and editing
of the lecture. Sisupala's mother was Srutasrava and his father was
2) On May 11, 2006, we sent out a Tour Report from Miami, Florida.
In that tour report, we stated, "He was extremely joyful by seeing
his special guests, like Sripad Kirtanananda Maharaja, Sripad Paramadvaiti
Maharaja and Sripad Sadhu Maharaja." It was our mistake to write
"Kirtanananda Maharaja", as Srila Narayana Maharaja actually
said "Sripad Kirtanananda prabhu."
Please excuse us.
Editorial advisors: Pujyapad Madhava Maharaja and Sripad Brajanatha
Editor: Vicitri dasi
Transcriber: Krsna-vallabha dasi
Proof-reader: Krsna-kamini dasi