ÇRÉ TATTVA-SANDARBHA

The first book of the Çré Bhägavata Sandarbha, the six books also known as Çré Ñaö Sandarbha
by 108 Çréla Jéva Gosvämé Prabhupäda.
Transulations & Çré Jéva Toñani commentary
by Satyanarayana Dasa.

All glories to Lord Çré Kåñëa

 SECTION ONE

             "In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Kåñëa. Although His complexion is not blackish, He is Kåñëa Himself. He is accompanied by His associates, servants, weapons, and confidential companions."

 ÇRÉ JÉVA TOÑAËÉ COMMENTARY

            In Vedic culture every undertaking begins with an invocation, technically called Maìgaläcaraëa. The purpose is to invoke the blessings of the Supreme Personality of Godhead for removing any obstacle to the completion of the work. This book,  Çré Ñaö Sandarbha, being a detailed treatise on the Lord's name, fame, abode, qualities, pastimes, and associates, is already all-auspicious. As such it needs no invocation. Following in the footsteps of the previous äcäryas, however, and to set an ideal for his reader, Çréla Jéva Gosvämé performs Maìgaläcaraëa.

            Maìgaläcaraëa is of three types and it may have one or more verses. The three types are:

            Namaskriyätmaka: paying obeisances to one's worshipable deity, to one's teacher(s), or to both.

            Äçirvädätmaka: praying to the Lord for His blessings or bestowing blessings upon the readers, or pronouncing "All glories to the Lord."

            Vastu-nirdeçätmaka: summarizing the subject matter of the book.

   The Maìgaläcaraëa also indicates the following four items, called anubhandha catuñtaya, or the four introductory subjects:

    "The right person (adhikäré), relation (sambandha), subject (viñaya), and purpose (prayojana), these four must be expressed at the beginning of a book."  Adhikäré explains the qualification of the reader. Sambandha explains the relationship between the book and the topic it explains. Viñaya, sometimes called abhidheya, is the specific subject matter of the book. Prayojana explains what the reader will attain by reading the book. In modern times these four items are usually covered in the Introduction of a book.  

            That Çréla Jéva Gosvämé begins his maìgaläcaraëa by quoting Çrémad Bhägavatam (11.5.32) and not by composing an original verse is significant. By this he shows his reverence for Çrémad Bhägavatam and his surrender to the words of Çré Caitanya Mahäprabhu, for whom Çrémad Bhägavatam was the supreme scriptural authority. Çréla Jéva Gosvämé also implies that in the Ñat-sandarbhas he will analyze the Bhägavatam and establish its superiority over all other scripture. In addition, this verse establishes that his worshipable Deity is Lord Çré Caitanya Mahäprabhu.

            This opening verse, from the Eleventh Canto of Çrémad Bhägavatam, explains the Lord's incarnation in Kali-yuga. Karabhäjana Åñi spoke it in response to Mahäräja Nimi's enquiry about the color, name, and mode of worship of the Lord in the various yugas. In this verse he specifically describes the Lord's incarnation in Kali-yuga. It indirectly describes the identity of Lord Çré Kåñëa Caitanya Mahäprabhu as Lord Çré Kåñëa, the Supreme Personality of Godhead. Kåñëa varëam means one who describes the pastimes of Lord Kåñëa to others, or one who always chants "Kåñëa, Kåñëa." Varëam also means class or category. So Kåñëa varëam may also mean one who is in the same class as Kåñëa. Çré Kåñëa Caitanya Mahäprabhu is non-different from Lord Çré Kåñëa and thus He is Kåñëa varëam. Varëam also means letter or word, thus Kåñëa varëam also means one whose name has the word Kåñëa in it, Kåñëa Caitanya.

            Other meanings of  varëam are fame, figure, outward appearance, quality, and a religious observance. All these meanings may be applied to mean Çré Kåñëa Caitanya Mahäprabhu, such as one who has fame like Kåñëa, a figure like Kåñëa and so on.

            In Sarvasaàvädiné, a supplementary work to Çré Ñaö Sandarbha, Çréla Jéva Gosvämé explains that Lord Caitanya is referred to as Kåñëa varëam, because just by seeing Him people were reminded of Lord Çré Kåñëa. Another reason is that although Çré Caitanya appeared in a golden complexion to the common man, to His intimate associates he appeared blackish. Thus Çré Caitanya is Kåñëa in all respects. Finally, Kåñëa varëam also means one who is black like Kåñëa, but within. This Çréla Jéva Gosvämé explains in the next anuccheda.

            Tviñäkåñëam may be broken as tviñä-akåñëam to mean whose bodily hue is not blackish. In Çrémad Bhägavatam (10.8.13), Gargamuni tells Nanda Mahäraja:

 "In previous Yugas your son was white, red, and yellow respectively. Now He is blackish." (S.B. 10.8.13)

            According to Çrémad Bhägavatam, the Supreme Personality of Godhead had a white complexion in Satya-yuga, a reddish one in Treta-yuga, and was blackish in Dväpara-yuga. So by the process of  elimination the word akåñëam, non-blackish, indicates the yellow incarnation, which is the complexion of Lord Çré Caitanya Mahäprabhu. Gargamuni's mention of His yellow color "in previous yugas" may refer to Lord Caitanya's previous appearance. Or it may refer to His future appearance, but the past tense is used because it is being mentioned along with other incarnations that had occured in the past. Just as if a householder and 15 brahmacärés are walking on the road people may say, "The brahmacärés are coming."

            Yet another consideration is that Gargäcärya may have used the past tense to hide Kåñëa's future incarnation as Lord Caitanya, to avoid confusing Nanda Mahäraja and to play along with the Lord's plan to appear in Kali-yuga as the channa avatär, or the hidden incarnation. That is why Lord Caitanya's incarnation is only referred to indirectly in Vedic scripture.

            In Bhagavad-géta, Lord Kåñëa says, näham prakäça sarvasya yogamäyä  samävåtaù, "Being covered by the veil of My internal potency, I am not manifest to everyone, as I am." This declaration specifically applies to His appearance in Kali-yuga as Çré Kåñëa Caitanya. Prahläda Mahäraja says in Çrémad Bhägavatam (7.9.38): channaù kalau yadabhavas triyugo'tha sa tvam. "O Lord, Your incarnation in Kali-yuga is hidden or confidential and therefore you are called Triyuga, one who incarnates in three yugas namely Satya, Treta and Dväpara." Here the word  channa (covered) also signifies that Lord Caitanya is Lord Kåñëa covered by the mood and color of Çré Rädhikä. The Lord's appearance as  a devotee is also  foretold in the Näradéya Puräëa (5.47):

 "The Lord said: O Vipra (Markaëòeya Åñi), in Kali-yuga, I, concealing My identity, appear in the garb of a devotee and always give protection to My devotees."

            Tviñäkåñëam may also be broken as tviñä kåñëam, who is blackish in color. Although Lord Caitanya appeared in yellow color, He is Lord Kåñëa Himself and thus tviñä kåñëam explains His original form as Lord Kåñëa, which He revealed only to certain devotees, such as Sarvabhauma Bhattäcärya.

            Säìgopäìgästra pärçadam means limbs, ornaments, weapons, and associates. According to Çréla Baladeva Vidyäbhüñäëa, the limbs of Lord Caitanya are Lord Nityänanda Prabhu and Advaita Äcärya. His ornaments are Çréväsa Thäkura, Çréla Haridäsa Thäkura, and others. His weapons are the holy names, which dispel ignorance. His associates are Gadädhara, Govinda, and the many other devotees that stayed with Lord Caitanya in Jagannätha Puré.

            Säìgopäìgästra pärçadam may also refer to Lord Caitanya's form as Çré Kåñëa, which He showed to His devotees, having beautiful limbs decorated with ornaments such as the Kaustubha gem. These ornaments act as weapons by attracting the mind of a person towards Lord Kåñëa and thus killing his demoniac mentality. The ornaments are also associates of the Lord as they are individuals and are His devotees.

            Yajïaiù saìkértanapräyair yajanti hi sumedhasaù. There are many processes prescribed in the Vedäs to worship the Supreme Lord, but in Kali Yuga the wise worship Him by congregational chanting. This process was started by Lord Caitanya and thus He is called the father of the saìkértana movement.

            Sumedhasaù means people of fine intelligence. This means less intelligent people will take to other processes and outright foolish people will oppose the sankirtana movement. Saìkértana is very dear to Lord Çré Caitanya Mahäprabhu. He is always absorbed in it and He preached to everyone to participate in saìkértana, for it is the panacea for all the defects of Kali yuga. Çukadeva Gosvämé says in Çrémad Bhägavatam (12.3.51,52): 

    "My dear King, although Kali-yuga is an ocean of faults, there is still one good quality about this age; simply by chanting the names of Kåñëa, one can become free from material bondage and be promoted to the transcendental kingdom. Whatever result was obtained in Satya-yuga, by meditating on Viñëu, in Treta-yuga by performing sacrifices and in Dvapara-yuga by serving the Lord's lotus feet can be obtained in Kali-yuga simply by chanting the Hare Kåñëa Mahämantra."

            Lord Kåñëa Caitanya is the worshipable Deity of  Çréla Jéva Gosvämé. He begins his topmost literary achievement, therefore, by quoting a verse about Çré Caitanya from Çrémad Bhägavatam, the supreme scriptural authority for all time. This is a vastu-nirdeçätmaka maìgaläcaraëa.

  

SECTION TWO            

In Kali-yuga, we take shelter of Çré Kåñëa Caitanya by congregational chanting of the holy names. He is blackish within but golden without and He manifested the opulence of His beautiful bodily limbs to the common people.

 ÇRÉ JÉVA TOÑAËÉ COMMENTARY

    Here Çréla Jéva Gosvämé explains the meaning of the opening verse. Lord Kåñëa, whose color is blackish, covered Himself with the golden color of Çrématé Rädhäräné to appear as Kåñëa Caitanya in Kali-yuga. He is the Supreme Personality of Godhead, but His purpose is to show us how to be a devotee. For this reason, it is not readily apparent that He is the Supreme Lord, thus Çrémad Bhägavatam describes Him as the "hidden incarnation."  Or the words kåñëam and gauram may be taken to mean, not blackish and golden respectively, but that He is Kåñëa within, though outwardly He appeared as Gaura. Çréla Jéva Gosvämé also indicates that one can please Lord Kåñëa Caitanya, by chanting the Hare Kåñëa mahämantra.

            Darçitäìgädi-vaibhavam means that Lord Caitanya Mahäprabhu manifested His opulence through His limbs and associates. His body was so beautiful that people surrendered to Him just by seeing Him. He also manifested His supremacy through His associates, such as Nityänanda Prabhu and others, who preached the message of chanting the holy name. This phrase can also mean that Lord Caitanya manifested the supremacy of His associates by engaging them in distributing love of Godhead.

   By using the plural form "we" in the phrase "we take shelter of Çré Kåñëa Caitanya ..." Çréla Jéva Gosvämé includes the readers of  Çré Ñaö-Sandarbha. They, along with him, should take shelter of Lord Caitanya by participating in the saìkértana movement, which is the universal process to please the Supreme Lord and attain deliverance. Çré Jéva also implies that Lord Caitanya's teachings are not limited to a particular sect or nationality.

   So far Çréla Jéva Gosvämé has described his worshipable Deity. Next, he performs Äçirvädätmaka Maìgaläcaraëa, invocation with pronounciation of glories.

  

SECTION THREE

All glory to Çréla Rüpa Gosvämé and Çréla Sanätana Gosvämé in the land of Mathura. They have engaged me in writing this book to broadcast the essential truth about the Supreme Lord.

ÇRÉ JÉVA TOÑAËÉ COMMENTARY

            According to Sanskåt grammatical rules, the pronoun  imam (this) is used for objects near at hand, to indicate proximity. Since the book is not done yet, use of  imam "this book" in this verse may seem a defect. Baladeva Vidyäbhüñaëa comments, however, that because the book already exists within the mind of Çréla Jéva Gosvämi, he speaks of it as having already come into existence.

            Here Çréla Jéva Gosvämi explains his reason for composing the six sandarbhas. He is doing it at the behest of his spiritual masters, Rüpa and Sanätana Gosvämés, who are also his uncles. Jéva Gosvämé studied under them and they asked him to compile their teachings into a book for the benefit of all. This is indicated by the word jïäpakau, which literally means "those who like to inform others."

            Previously Çréla Rüpa and Çréla Sanätana were glorious in Bengal as ministers of Hussein Shah. Now they are glorious in the land of Mathurä, which is itself glorious, being the place of Lord Kåñëa's pastimes. To be glorious in this land means to have the wealth of Kåñëa prema, or love of Godhead, which is the most rare possession. To show this achievement Jéva Gosvämé adds the honorofic "Çréla" before their names. Çréla indicates that Rüpa and Sanätana Gosvämés are endowed with transcendental knowledge, renunciation, devotional service, and love of God. Çréla Jéva Gosvämé prays that these two great souls may manifest their opulence and glory for the welfare of others through the Ñaö-sandarbhas.

 

SECTION FOUR

            Çré Gopäl Bhaööa Gosvämé, born in a South Indian Brähmaëa family, and a friend of Çréla Rüpa and Sanätana Gosvämés, has compiled a book after studying the works of the eminent Vaiñëavas. >

 ÇRÉ JÉVA TOÑAËÉ COMMENTARY

             Çréla Gopäl Bhaööa Gosvämé was the son of Veìkaöa Bhaööa, the head priest of the temple of Lord Raìganätha at Çré Raìgam, which was the headquarters of the Çré Vaiñëava sect. In his youth Gopäla Bhaööa had the opportunity to study the writings of the eminent vaiñëavas of the Çré sampradäya. While touring South India, Çré Caitanya Mahäprabhu stayed at the house of Venkaöa Bhaööa for the four months of the rainy season. There He held philosophical discussions with Veìkaöa Bhaööa, as is evident from the Caitanya Caritämåta, Madhya Lélä, chapter nine, and the Bhakti Ratnäkara, first wave. At that time Gopäla Bhaööa was a young boy and he learnt the intricacies of the Gauòéya Vaiñëava philosophy directly from Çré Caitanya. On Lord Caitanya's order he later moved to Våndävana where he established the temple of Çré Rädhä-Ramaëa. Hence he is one of the great authorities on Çré Caitanya Mahäprabhu's teachings

            From the references that occur later on, the eminent Vaiñëavas referred to here are Çré Rämänujäcärya, Çré Madhväcärya and Çrédhara Swamé. Çréla Gopäla Bhaööa Gosvämé had composed a book in which he culled the essence from the works of these previous vaiñëava scholars and äcäryas explaining all the essential truths about Kåñëa, Supreme Personality of Godhead. That book is the basis for Jéva Gosvämé's present work. In this way he hints at the authenticity of his work, for by basing it on Çréla Gopäla Bhaööa Gosvämé's book he implies that the work is authoritative, free of any concocted ideas.

 

SECTION FIVE

             Some parts of Gopäla Bhaööa Gosvämé's writings were in proper order, some were not. Some parts were incomplete or lost. Now, after proper deliberation, Çré Jéva writes it in the proper order.

 ÇRÉ  JÉVA TOÑAËÉ COMMENTARY

             The question may arise that if Gopäla Bhaööa Gosvämé has already composed a work on this same subject, why should Rüpa and Sanätana engage Jéva Gosvämé in compiling a similar work?  Jéva Gosvämé replies in this verse. His mission is to complete the task begun by Gopäla Bhaööa Gosvämé and to set it all in the proper order. In the previous two verses he has already established that his work is not a product of his imagination but is based on the authority of the scriptures and previous äcäryas such as Rämänujäcärya, Madhväcärya, and Çrédhara Svämi.

            In using the word jévakaù, Jéva Gosvämé makes a pun on his name.  Jévakaù means a petty soul or the name of the author. Out of humility he refers to himself in the third person. The suffix "kän" is used in a diminutive sense, to indicate that a humble soul is writing it. As jévänugas, or followers of  Çréla Jéva Gosvämé, we may prefer to interpret "jévakaù" in other ways. We may, for example take it to mean:  Jévän käpayati bhägavatärtha- pradänändena iti jévakaù, "One who makes the living being emit ecstatic sounds by supplying them the esoteric meaning of the Çrémad Bhägavatam through his Bhägavata or Ñaö Sandarbhas is jévakaù"; or, jéva-svarüpa-sambandha-abhidheya-prayojanän käyati varëayati iti jévakaù, "One who explains the jéva's nature, his relation with the Lord, the process to achieve the goal and the ultimate purpose of life is jévakaù"; or, jévayati jévän kåñëa-prema-pradänena iti jéva, jéva eva jévaka iti svärthe kän, "One who infuses life into living beings by granting them love of Kåñëa is jévakaù." Finally,  jévakaù  is formed by applying the suffix aka in the sense of blessing. Thus jévakaù may be taken to mean the person who confers blessings on the living entities.

 

SECTION SIX           

             This book should be studied by that person whose only desire is to serve the lotus feet of Lord Çré Kåñëa. All others are barred from reading it.

 ÇRÉ JÉVA TOÑAËÉ COMMENTARY

             Here Çréla Jéva Gosvami describes who is the qualified reader (adhikäré)  of Çré Ñaö-sandarbha. Çré Jéva is writing only for those whose sole desire is to be servants of Lord Kåñëa. He bars all others from reading this work. He does not bar them because he fears criticism for any defects in his work, for he is working under the order and supervision of learned vaiçëavas, namely Çréla Rüpa and Sanätana Gosvamis, and all his statements will be based on scripture, so there is no question of any defect in it. Rather Jéva Gosvami bars those who have no desire to engage in devotional service from reading his book out of compassion for them. In the Ñaö-sandarbhas he intends to establish the glories of the Supreme Personality of Godhead with great logic and force and with scriptural reference. Those non-devotee readers, who do not wish to become devotees, being unable to tolerate the Lord's glorification will be unhappy to read it. As a result they may become offensive toward the Lord and His devotees and this will only implicate them in hellish miseries. For their benefit, therefore, Çré Jéva pens this statement forbidding them to read  Çré Ñaö-sandarbhas.

            In the Bhagavad-géta, 18.67, Lord Kåñëa imposed a similar restriction on Arjuna:

idaà te nätapaskäya

näbhaktäya kadäcana

na cäçuçrüñave väcyaà

na ca mäà yo 'bhyasüyati

 "This confidential knowledge may never be explained to those who are not austere, or devoted, or unwilling to hear it, nor to one who is envious of Me."

            In this anuccheda, the word eka (only) is significant. Here it means that even among those desiring to render service to Lord Kåñëa no one should harbor any personal ambition in his heart and thus misuse Çré Ñaö-sandarbha to amass profit, adoration, or distinction.

            Indirectly, Çréla Jéva Gosvami indicates that in Çré Ñaö-sandarbha he will establish service to Lord Kåñëa as the supreme goal of life.

 

SECTION SEVEN          

             After offering obeisances to my initiating spiritual master (dikñä guru) and to those teachers (çikñä gurus) who explained the meaning of Çrémad Bhägavatam  to me, I wish to write the book called Çré Bhägavata-sandarbha.

 ÇRÉ JÉVA TOÑAËÉ COMMENTARY

             After showing reverence to his teachers, Çréla Jéva Gosvämé names his intended book in this verse. He calls it Çré Bhägavata-sandarbha, because in it he will explain the intrinsic meanings of the Bhägavata Puräëa. To explain the term sandarbha Çréla Baladeva Vidyäbhüñaëa quotes a well-known verse of unknown origin:

 güòhäåthasya prakäçaçca, säroktiù sreñöhatä tathä

nänärthavatvaà vedyatvaà, sandarbhaù kathyate budhaiù

 "A literature that explains the secret meanings, contains the essence, explains the superiority of the subject, gives its various meanings, and is the object of knowledge, is called sandarbha by learned scholars."

            The Bhägavata-sandarbha is also called the Ñaö-sandarbha because it contains six books--Tattva, Bhägavat, Paramätma, Kåñëa, Bhakti, and Préti Sandarbha. Each is an analysis of the subject of the title, based on the Çrémad Bhägavatam. Çréla Jéva Gosvämé also wrote a commentary on the Çrémad Bhägavatam called Krama Sandarbha,  sometimes referred to as the seventh  Sandarbha.

            Many essays and treatises have been written on Çrémad Bhägavatam by both vaiñëavas and non-vaiñëavas. Among them these six works stand as the most exhaustive exposition of the Bhägavata philosophy. His Divine Grace, A.C.Bhaktivedänta Svämé Prabhupäda,  along with all the äcäryas coming in succession after Çréla Jéva Gosvämé  considered him the greatest vaiçëava philosopher for all time. He said that Çré Ñaö-sandarbha is the last word on the teachings of Lord Caitanya Mahäprabhu. Thus Çréla Jéva Gosvämé has aptly given the title sandarbha to his work.

            In the next verse, while giving blessings to his readers, Jéva Gosvämé indirectly explains the subject matter, the process to attain the goal, and the purpose.

 

SECTION EIGHT

             Lord Kåñëa's feature as pure consciousness, without any manifest characteristics, is called Brahman in some portions of the Vedas. In another feature, He expands as the Puruña that controls the external potency called Mäyä and also expands into many plenary portions. In one of His principle features He exists as Näräyana in the spiritual sky or Vaikuëöha. May that Lord Kåñëa, the Supreme Personality of Godhead, bestow His love on those who worship His feet in this world.

 ÇRÉ JÉVA TOÑAËÉ COMMENTARY

                     Lord Çré Kåñëa, although one without a second, has limitless expansions. When only His dazzling effulgence is manifest, without His form, qualities, and his opulences, this feature is called Brahman in some sections of the Vedas. Some transcendentalists worship this undivided, formless aspect of the Absolute, considering it the ultimate reality. For such persons, the Absolute Truth, Lord Kåñëa, appears as impersonal Brahman. As described in the Taittaréya Upaniñad (2.2.2) satyam jïänam anantam brahma, "Brahman is eternal, conscious and unlimited."

            Another aspect of Lord Kåñëa is His controlling feature called Puruña. There are three such Puruña expansions. The first is Käraëodakaçäyé Viñëu, who lies in the Causal Ocean and is the Supersoul of the entire material creation. The Lord has only one Käraëodakaçäyé Viñëu expansion, who is also called Mahäviñëu. He activates the material energy by His glance.

            The second Puruña is Garbhodakaçäyé Viñëu, who is the Supersoul expansion within each of the innumerable universes. He is the source of the various Lélä Avatäras, or pastime incarnations of the Supreme Lord in the respective universes. Lord Brahmä, who has the delegated responsibiity of creating within the universe, is born from the lotus flower from Garbhodakaçäyé Viñëu's lotus navel.

            The third Puruña is Kñérodakaçäyé Viñëu, who expands as the Supersoul in all the varieties of life forms. These three Puruña Avatäras are also called Sankarçana, Pradyumna, and Aniruddha respectively. Kåñëa controls the material nature through the agency of His Puruña incarnations.

            These three Puruña manifestations are summarized in the Näradéya-tantra (cited in Bhävärtha-dépikä  2.6.38):

 "Lord Viñëu has three forms, which are all called Puruña. The first is the Creator of the Mahat, the second is inside the universal egg,  and the third is the Supersoul within all living beings. Knowing these three forms a person becomes liberated."

            Beyond the material creation is the spiritual sky, or para-vyoma. It contains the various spiritual planets, called Vaikunthas. The chief Deity in the spiritual sky, who is a viläsa expansion of Lord Çré Kåñëa, is Lord Näräyana. The definition of a viläsa form is given in the Laghu Bhägavatämåta (1.15):

 svarüpamanyäkäraà yattasya bhäti viläsataù

präyeëätmasamam çaktyä sa viläso nigadyate 

           "When the Lord expands into a form which appears different than His original two handed form but has almost all of His original qualities He is called a  viläsa expansion."

            Lord Kåñëa, in His two handed form, is Svayam Bhagavän, the original Personality of Godhead. This svayam rüpa is described in the Laghu Bhägavatämåta (1.12), ananyäpekñi yadrüpaà svayaàrüpaù sa ucyate, "That form which is not an expansion of some other form is called the self-existent form or svayaàrüpa." His form is grounded in Itself and is the basis of all other forms. It is second to no other form, and is completely independent. All this is explained in greater detail in Çré Kåñëa Sandarbha. Here Çréla Jéva Gosvämé gives in a nutshell the essence of the Çrémad Bhägavatam. Like a seed, he will expand it into the tree of Çré Bhägavata Sandarbha.

            In Sanskåt, words have an integral relationship with their meaning or the object of the word. This is called the väcya-väcaka sambandha, or the relation of the word with the subject. Hence the words of a book have an integral relation to the subject through their meaning. That svayam bhagavän, Lord Çré Kåñëa, is the subject (viñaya) of the Ñaö Sandarbhas is indicated here by the words "saù kåñëaù." By its use Çréla Jéva Gosvämé establishes the väcya-väcaka sambandha between his book and the Supreme Personality of Godhead, Lord Çré Kåñëa.

            The process (abhidheya) to realize Lord Çré Kåñëa is devotional service at His lotus feet. This is indicated by the words tat pädabhäjam. The purpose (prayojana) is to attain love of Godhead, indicated by the word prema. Thus Çréla Jéva Gosvämé hints at four topics--subject, relation, process, and purpose. In the next section he explicitly states these four and explains the means of acquiring valid knwoledge about them.