Among the priceless books contributed by Srila Sanatana Gosvami to the literary heritage of the Gaudiya Vaishnavas, his Sri Krsna-lila-stava is the shortest and simplest. An offering of praise in 432 verses, it gives a personal meditation of Krishna's Vrindavana pastimes as told by Sukadeva in Srimad-Bhagavatam. This is an authentic spiritual work that has inspired Gaudiya Vaishnavas for centuries. Able to touch both heart and mind, it steps forward from a living tradition to bear witness to the working of the spirit. This edition of the Sri Krsna-lila-stava is especially praiseworthy because it gives a scholarly but easily understandable translation of the Sanskrit text interspersed with helpful and sensitive commentaries. In Sri Krsna-lila-stava, Sanatana evokes remembrances of Krishna's childhood pastimes by summarizing Sukadeva's narration in simple verses. These verses give us a taste of Krishna's Vrindavana pastimes, one after another, thus immersing us in the nectar of the Bhagavatam.

Swami Nityatmananda lived in the company of Sri M. for a long time, maintained a diary and elaborated it in sixteen parts of Sri Ma Darshan. The book is also available in English under the title ‘M., the Apostle & the Evangelist.’ All the sixteen parts are available in Bengali too. It is a continuation of the Kathamrita. This work is the result of twenty years of hard and incessant work and tapasya, on the banks of the Ganga in Rishikesh, in the Himalayas. In this series of 16 volumes the reader is brought in close touch with the life and teachings of Sri Ramakrishna family: Thakur, Swamiji, Holy Mother, M., Swami Shivananda, Swami Abhedananda and others. And there is the elucidation according to Sri Ramakrishna’s line of thought, of the Upanishads, the Gita, the Bible, Guru Granth Sahib, the Holy Quran and other scriptures. The third specialty of this work is the commentary on the Gospel of Sri Ramakrishna by the author himself. Says Swami Shraddhananda, “One wonders at the unusual capacity of Swami Nityatmananda in recording these day to day conversations of this Vyasadeva of our time – M. – and later developing his notes into his masterly work. One cannot fail to discover the special training he received from Sri M. himself in this direction while he was serving as a teacher in M.’s school and living with him for years.” When he read it, Swami Jagadananda remarked, “The author has presented M.’s words lifelike. After reading his Kathamrita, a study of this book will throw new light on the Kathamrita. There is no doubt about it.” The great American and senior sadhu, Swami Atulananda, wrote, “This book may serve a double purpose. To those who are acquainted with M.’s Kathamrita, it may be welcome as a companion volume, and to those not yet acquainted with the Kathamrita, it may arouse a desire to make that acquaintance. For this book, which is a record of M.’s talks with his admirers about his reminiscences, not only reveals new facts about the life of Sri Ramakrishna, but throws new light on that wonderful life.” Swami Virajananda, the late President of Sri Ramakrishna Math and Mission, heard the manuscript read to him by his Secretary when he visited Dehradun for the last time, and he was delighted to hear it. He told to the author, “What a wonderful thing you have written! Why didn’t you show it to me earlier? Never mind, now go and finish the writing. Human life is so uncertain. If you complete the writing itself, publication can be taken up by others… Ah! The move is as dramatic as the subject is sublime…’

Swami Nityatmananda lived in the company of Sri M. for a long time, maintained a diary and elaborated it in sixteen parts of Sri Ma Darshan. The book is also available in English under the title ‘M., the Apostle & the Evangelist.’ All the sixteen parts are available in Bengali too. It is a continuation of the Kathamrita. This work is the result of twenty years of hard and incessant work and tapasya, on the banks of the Ganga in Rishikesh, in the Himalayas. In this series of 16 volumes the reader is brought in close touch with the life and teachings of Sri Ramakrishna family: Thakur, Swamiji, Holy Mother, M., Swami Shivananda, Swami Abhedananda and others. And there is the elucidation according to Sri Ramakrishna’s line of thought, of the Upanishads, the Gita, the Bible, Guru Granth Sahib, the Holy Quran and other scriptures. The third specialty of this work is the commentary on the Gospel of Sri Ramakrishna by the author himself. Says Swami Shraddhananda, “One wonders at the unusual capacity of Swami Nityatmananda in recording these day to day conversations of this Vyasadeva of our time – M. – and later developing his notes into his masterly work. One cannot fail to discover the special training he received from Sri M. himself in this direction while he was serving as a teacher in M.’s school and living with him for years.” When he read it, Swami Jagadananda remarked, “The author has presented M.’s words lifelike. After reading his Kathamrita, a study of this book will throw new light on the Kathamrita. There is no doubt about it.” The great American and senior sadhu, Swami Atulananda, wrote, “This book may serve a double purpose. To those who are acquainted with M.’s Kathamrita, it may be welcome as a companion volume, and to those not yet acquainted with the Kathamrita, it may arouse a desire to make that acquaintance. For this book, which is a record of M.’s talks with his admirers about his reminiscences, not only reveals new facts about the life of Sri Ramakrishna, but throws new light on that wonderful life.” Swami Virajananda, the late President of Sri Ramakrishna Math and Mission, heard the manuscript read to him by his Secretary when he visited Dehradun for the last time, and he was delighted to hear it. He told to the author, “What a wonderful thing you have written! Why didn’t you show it to me earlier? Never mind, now go and finish the writing. Human life is so uncertain. If you complete the writing itself, publication can be taken up by others… Ah! The move is as dramatic as the subject is sublime…’

Sri Chaitanya-charitamrta is the main work on the life and teachings of Sri Chaitanya Mahaprabhu, the incarnation of Krishna who appeared in India five hundred years ago. Lord Chaitanya introduced the chanting of the holy names of God as the prescribed method of God-realization for our time. He began what is today called the Hare Krishna movement, since the movement's founder, Srila Prabhupada, comes in the Chaitanya line of spiritual masters. Lord Chaitanya transformed the face of India in four respects: philosophically, by encountering, defeating and converting the greatest philosophers and thinkers of His day; religiously, by organizing the largest, most widespread theistic movement in India's history; socially, by His strong challenges to the religious inequities of the caste system; politically, by His organization of a massive civil disobedience movement in Bengal, more than four centuries before Gandhi. This English translation with commentary, by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, reveals his consummate Bengali and Sanskrit scholarship, his intimate familiarity with the precepts of Sri Chaitanya, and his pure devotion to God.

Bhakti Ethics, Emotions, and Love in Gauḍīya Vaiṣṇava Metaethics explores the broader implications of understanding bhakti, “devotional love to the divine,” as an ethical theory based on a “realist” account of emotions, where emotions are sensory perceptions of the real ethical qualities of classes of actions. The book spotlights one complex articulation of an Indian epistemology and ontology of ethics based on the metaphysics of Gauḍīya Vaiṣṇava psychology of emotions in dialogue with a variety of academic fields, including the philosophy of religion and related methodologies such as virtue ethics, theological voluntarism, and ecofeminist and feminist care ethics. The work discusses how emotions are understood metaphysically as extra-mental, objectively real qualities, what Cogen Bohanec refers to as “affective realism.” This follows from a cosmogenic model where the universe emanates from the loving relationship between the divine feminine, Rādhā, and her intense loving relationship with her masculine counterpart, Kṛṣṇa. Since the origin of all of reality emanates from the ultimacy of an affective relationship, then the fabric of reality can be described as having objectively real affective qualities and that is the basis for grounding this ethical system.