on and speaking about Him,	j
t person in Srimatl Radharams form, which has a fresh golden radiance,
•and is peerless. This is the very same Sn Krsna. the blue-complexioned
ija, Whose sw eetness is wonderful. He has now assumed	~
<,11 over NavadviDa” - Verse One	-

Introduction
The history of the Gaudiya-sampradaya is primarily divided into two phases: the first
comprises the years in which Lord Caitanya Mahaprabhu was personally present, and the second
started after His disappearance. During the first phase, Lord Caitanya’s personal associates, headed by
Srlla Rupa GosvamI and Srlla Sanatana GosvamI, took the task of elaborately describing in
innumerable treatises the theological system taught by Him. The Gaudlya theology as explained by
Lord Caitanya’s followers is based on the concept that He is the Supreme Lord. More specifically, that
He is not an expansion, or avatara, of Visnu. He is Lord Krsna Himself, the avatarl, the source of all
incarnations. This view is corroborated by the Gaudlya acaryas on the basis of the statement of the
Srlmad-Bhagavatam (11.5.32):
krsna-varnam tvisakrsnam
sangopangastra-parsadam
yajnaih sanklrtana-prayair
yajanti hi su-medhasah
—In the Age of Kali, by performing sacrifices consisting mostly of congregational chanting,
those who are intelligent worship a form of the Supreme Lord Who is Krsna Himself, although His
complexion is not blackish, and Who constantly sings the names of Krsna. He is accompanied by His
parts and parcels, divine ornaments, weapons and associates.”
Although this ontological view was not directly propounded by Lord Caitanya, His direct associates
and the subsequent generations of followers adopted it. Based on this understanding they developed
an elaborate philosophical school, which became known as acintya-bhedabheda, “inconceivable
oneness and difference.” All the living entities, both in the spiritual world and in the material world,
are energies of Lord Krsna, and are therefore considered eternally one with Him. Yet because they
keep their individuality eternally, even in the state of liberation, they are simultaneously different
from Him. The very same Lord Krsna now appeared in the form of Caitanya Mahaprabhu along with
His eternal associates to perform transcendental pastimes, this time as a sannyasl. Mahaprabhu and
His companions were classified in five categories, the panca-tattva. This is described in the following
verse, which is attributed to Svarupa Damodara GosvamI:
panca-tattvatmakam krsnam
bhakta-rupa-svarupakam
bhaktavataram bhaktakhyam
namami bhakta-saktikam 1
“I offer my obeisances unto Lord Krsna in His five features as the form of a devotee, the
expansion of a devotee, the incarnation of a devotee, a devotee, and the devotional energy.”
The pioneer work which gives a detailed account of Lord Krsna’s associates is Srlla Rupa Gosvaml’s
Radha-Krsna-ganoddesa-dlpika. It does not include, however, Krsna’s associates present in Caitanya-
llla. Since the parallel between Krsna and Caitanya was clear, there arose a need to establish the
parallel between His associates in both lllas as well. The oldest comprehensive text that we have
knowledge of seems to be Kavi Karnapura’s Gaura-ganoddesa-dlpika, dated 1576 AD. In this book the
author extensively correlates the prominent associates of Mahaprabhu with those of Krsna in Vraja. In
the words of the author himself, this correlation was done based on the writings and statements of
Lord’s Caitanya’s followers:
This sixth verse of this book also appears in the Caitanya Caritamrta, Adi-lila, 1.14 and 7.6.

vilokyanyani sadhunam
mathuraudra-nivasinam
gaudlyanam api mukhan
nisamya sva-manlsaya
vivicyamreditah kaiscit
kaiscit tani likhamy aham
—Having seen, in the works written by Lord Caitanya’s associates, their names in Lord Krsna’s
pastimes, and having heard those names from the mouths of the devotees from Mathura, Odisha and
Bengal, according to their own understanding, I am writing these names, as I was repeatedly requested
to do.”
There are several instances in which Kavi Karnapura mentions different opinions regarding the former
identity of some of Mahaprabhu’s companions, and there are also instances in which a single person
was attributed more than one identity simultaneously. Still many devotees mentioned in the standard
works on Lord Caitanya’s pastimes were not included in Karnapura’s book. Other Gaudlya scholars
attempted to give both an extended list of correlated names, and optional views regarding their
identities. One such text is the Gaura-gana-svarupa-tattva-candrika. Before analysing its contents,
authenticity and authorship, it is appropriate to first analyse its sister work, Kavi Karnapura’s Gaura-
ganoddesa-dlpika. Despite the latter’s popularity and large acceptance among Gaudlyas, its authorship
is still questioned by some. A few speculative writers2 even go extreme lengths in their stubborn
attempt to disprove the link between the Madhva-sampradaya and the Gaudlya-sampradaya, which is
so clearly stated in the Gaura-ganoddesa-dlpika. They claim that the text attributed to Karnapura was
either composed or interpolated during the time of Baladeva Vidyabhusana, who lived in the 18th
century, or perhaps was even composed by Vidyabhusana himself, a claim which is baseless and
malicious. While some directly or indirectly accuse Vidyabhusana of forgery, all of them
unhesitatingly try to induce the readers to think that the Madhva-Gaudlya link was a concoction
introduced by him. In discussing this topic, B. B. Majumdar3 referred to several other authors who
wrote on it. According to him, the objections can be summarized in three points: Krsnadasa Kaviraja
has neither mentioned the Gaura-ganoddesa-dlpika, nor quoted any verse from it; the comparison
between the associates of Lord Caitanya and Lord Krsna are not supported by the Six Gosvamls; and
Karnapura does not mention why Lord Caitanya is said to belong to the Madhva-sampradaya. The
first objection is far from ingenious. There is no scope in Kaviraja’s work to give an exhaustive list of
all literary works composed by Lord Caitanya’s followers. If not being mentioned in the Caitanya
Caritamrta is evidence of inauthenticity, then we would have to reject dozens of important Gaudlya
works, including some written by the Gosvamls of Vrndavana as well.
If on one hand it is accepted that no emphasis was given to the Madhva-Gaudlya link before
Vidyabhusana, on the other hand there is a good number of evidences that it was not something new
or concocted by him. There is also no shortage of evidence that Gaura-ganoddesa-dlpika was very well
known as Karnapura’s work before the 18th century. In the Sadhana-dlpika written by Radha-Krsna
Gosvaml, a mahanta of the Govindadeva temple in Vrndavana in the 17th century, the Gaura-
ganoddesa-dlpika is quoted several times. In the ninth chapter, the author says: (...) srl-karnapura-
gosvami-padanam	srl-ananda-vrndavana-campu-srl-krsnahnika-kaumudl-srl-gaura-ganoddesa-srl-
caitanya-candrodaya-na.taka.di, —(Further corroboration can be found in the works of ...) as well as
Kavi Karnapura Gosvaml’s Ananda-vrndavana-campu, Krsnahnika-kaumudl, Gaura-ganoddesa-dlpika,
2	Such as S. K. De in Early History of the Vaisnava Faith and Movement in Bengal, chapter 1; Sundarananda
Vidyavinoda in Acintya-bhedabheda-vada, section 13; and A. K. Manjumdar in Caitanya, His Life and Doctrine,
chapter 22.
3	Caitanya Cariter Upadan, chapter 5.

Caitanya-candrodaya, etc.” In the commentary of Anandl on Prabodhananda Sarasvatl’s Caitanya-
candramrta, verse 142, the following quotation is found: srl-gaura-ganoddesa-dlpikayam ca eko
mahaprabhur jneyah srl-caitanya-dayambudhih, prabhu dvau srl-yutau nityanandadvaita-mahasayav iti,
—In the Gaura-ganoddesa-dlpika it is stated: It should be known that there is only one Mahaprabhu, Lord
Caitanya, Who is an ocean of mercy, and that there are two Prabhus, the magnanimous Nityananda and
Advaita.” The Gaudlya Vaisnava Abhidhana refers to a manuscript which reads Sakabda 1645 (1723
AD) as the year in which Anandl’s commentary was concluded. Gaura-ganoddesa-dlpika was also
quoted several times in Narahari Cakravartl’s Bhakti-ratnakara (early 18th century), and probably in
many other works pre-Vidyabhusana, but these instances are more than enough to dismiss the
misconception that it was an 18th century composition. Those who claim that the verses suggesting a
Madhva link are interpolations should show at least one old manuscript in which those verses do not
appear. As demonstrated above, Karnapura’s work was sufficiently known to be quoted by different
scholars in different places. That means that there were enough copies circulating before the 18th
century, and from those many later copies were made. At present, there are innumerable manuscripts
of the text all over India, and possibly abroad, so if the verses referring to the Madhva link are
interpolated, why can’t none of those who raise the objection present even one manuscript in which
such verses do not appear?
The second objection would be valid if someone could give evidence that the text was not
written by Karnapura, otherwise who can question his authority? He received the blessings of
Mahaprabhu while he was still in the womb of his mother, and was especially favoured by Him as a
small child. Moreover, as he clearly stated in his book, he did not write it according to his own
opinion, but rather according to the views of different associates of the Lord. All of the Vrndavana
Gosvamls accepted the interpretation of the above-mentioned verse of the Srlmad-Bhagavatam
(11.5.32), and it is commonly accepted that whenever the Lord appears on earth, He is accompanied
by His eternal associates. Therefore the list given by Karnapura cannot be discredited simply because
it did not come directly from the Gosvamls. Nor does it clash with the theology presented by them in
any essential respect, although Karnapura may sometimes include his own understanding in his
writings.
The third objection is also fallacious, for it is well recorded that Lord Caitanya was initiated by
Isvara Purl, who was a disciple of Madhavendra Purl, who, according to several sources, came in the
disciplic succession of Madhvacarya. To dismiss the claim that Mahaprabhu is in the Madhva line,
strong evidence should be presented that Madhavendra Purl and any of his predecessors did not have
any connection with it either. While it is evident that Madhavendra Purl, Isvara Purl and Caitanya
Mahaprabhu did not adhere to the orthodox Madhva philosophy and mode of worship, this does not
suffice to discard their connection with the Madhva-parampara by dlksa. It is ironic that several
writers have taken an interest in rebutting the Madhva link, but they do not seem so keen to argue
against the link with the Sankara-sampradaya. In the Caitanya Caritamrta, several times Mahaprabhu
declared Himself to be a mayavadl sannyasl, as his sannyasa-guru was Kesava Bharat!, who is said to
have taken sannyasa in Sankara’s line.
anyera ki katha, ami—‘mayavadl sannyasl’
amiha tomara sparse krsna-preme bhasi
—Simply by your touch, even I, a mayavadl sannyasl, am also floating in the ocean of love of
Krsna, so what to speak of others?” (Madhya-llla, 8.45)
prabhu kahe — mayavadl ami ta’ sannyasl
bhakti-tattva nahi jani, mayavade bhasi

—Lord Caitanya Mahaprabhu said, ‘I am a mayavadl sannyasl and I do not even know what
devotional service to the Lord is. I am simply floating in the ocean of impersonal philosophy
(mayavada).” (Madhya-llla, 8.124)
mahaprabhu kahe—“suna, bhatta maha-mati
mayavadl sannyasl ami, na jani krsna-bhakti
“Sri Caitanya Mahaprabhu replied, ‘Please listen, O learned Vallabha Bhatta. I am a mayavadl
sannyasl and therefore I do not know what devotion to Krsna is.” (Antya-llla, 7.16)
Yet in His exchanges with Sarvabhauma Bhattacarya, Mahaprabhu clearly rejects Sankara’s
interpretations and conclusions on Vedanta:
jivera nistara lagi’ sutra kaila vyasa
mayavadi-bhasya sunile haya sarva-nasa
“Vyasadeva compiled the Brahma-sutras for the deliverance of the conditioned souls, but if
one hears the impersonalist commentary of Sankaracarya, then everything is ruined.” (Madhya-llla,
6.169)
Does He sound like a faithful follower of Sankara? Thus it is apparent that a formal
connection through receiving an initiation mantra or sannyasa-mantra does not necessarily imply, in
all cases, full adherence to the thought of a particular philosophical school. In those days, in order to
take sannyasa, one would usually approach the Sankara-sampradaya, which held a high status in
Indian society at large, while Vaisnava-sannyasis were not so prominent, either in number or in rank.
In history there are cases of acaryas who had been initiated in a particular line, but in due course
propagated a system quite distinct from that line. Madhvacarya is one of the best examples. Although
originally initiated in the Sankara-sampradaya, he propounded a system which was diametrically
opposed to Sankara’s philosophy. Vallabhacarya affiliated himself with the sampradaya of Visnu
Svami, but philosophically such a connection is not beyond doubt. Ramananda Svami belonged to the
Sri-sampradaya and kept this affiliation4 in spite of starting a new sampradaya, propagating his own
ideologies. There are several other cases of philosophical divergences among different lines within the
Srl-sampradaya, but all of them still claim to belong to the very same line founded by Ramanujacarya.
The same is also true in the Sankara-sampradaya, where, in the centuries, several acaryas propounded
philosophical concepts and conclusions quite distinct from their predecessors’, and yet all of them
maintained their connection with Adisankara’s succession.
The question regarding Madhavendra’s title as ‘Puri’ instead of ‘Tirtha,’ as expected in the
Madhva lineage, is indeed an intriguing one, but despite lots of speculations, it remains unanswered.
Yet we definitely cannot rule out the possibility that he was somehow connected with the sampradaya
of Madhvacarya for the reasons just mentioned. Here again Madhvacarya himself is the best example,
for during his whole life he kept the title ‘Tirtha,’ one of the ten sannyasa names unique to the
Sankara-sampradaya, although he dedicated his life to fighting against Sankara’s philosophy. Caitanya
Mahaprabhu had many sannyasl associates with sankarite names, such as Paramananda Purl, Kesava
Bharat!, Brahmananda Purl, Brahmananda Bharat!, Sri Visnu Purl, Kesava Purl, Krsnananda Purl, Sri
Nrsimha Tirtha and Sukhananda Puri, who were all obviously exalted Vaisnavas to be in His
company. It used to be common to take sannyasa at very early age, and later possibly convert into
another religious sect. It was also the etiquette that those who were defeated in a philosophical debate
4	This affiliation was also very much disputed among the Ramanandis, and attempts were made to reject any
direct connection with the Sri-sampradaya.

would join the sect of the winner. In any case, sannyasa vows were for life. Therefore there was
nothing unusual in their keeping their sannyasa names despite a change of faith. Besides these, there
are several other reasons which could be conjectured, such as the possibility that Madhavendra Purl
was not at all connected to the Sankara-sampradaya but received his title elsewhere, since at that time
this title was no longer an exclusively sankarite name, just as in the case of the title ‘Tlrtha.’
Factually, the Gaudlyas are not the only ones to claim the connection between the Madhvas
and the Gaudlyas, for the Vaisnavas in the Vallabhacarya-sampradaya also corroborate it in their own
works, which we can assume are not affected at all by the Gaudlyas’ controversies on this topic. By the
end of his Srl-Vallabha-digvijaya, Yadunatha (16th century AD), grandson of Vallabhacarya,
introduced the episode of Vallabhacarya’s taking sannyasa from Madhavendra Purl in the following
words: tato madhva-sampradayl visnu-svami-matanuyayl bhagavad-anugrhlto madhavendra-yatih
samagatah I tasya prasamsadi vidhaya nivasitah I tan-mukhat sannyasa-dharmah sravitah, —Then arrived
Madhavendra, a renunciant much favoured by Lord Krsna. He belonged to the Madhva-sampradaya
and also adhered to the philosophy of Visnu Svam!. Vallabhacarya duly received him as a guest by
offering sweet words, etc., and then heard from him about the religious duties pertaining to
sannyasa.” Gokulanatha (16th century AD), another grandson of Vallabhacarya, in his Do Sau Bavan
Vaisnava Kl Varta5 narrated the exchanges between Vitthalanatha and Madhavendra Purl: so ve
madhavendra purl madhva sampradaya ke sannyasl hate aur adel mem rahete hate I vin ke pas srl gusalm
jl padhve jate hate , —Madhavendra Purl was a sannyasl of the Madhva-sampradaya and was living in
Adel. Gusalm jl (Vitthalanatha) used to go to him for reading sastra.”
There is yet another objection raised: in his Caitanya-candrodaya (8.4), Karnapura depicts
Lord Caitanya’s criticism of Madhvacarya’s followers known as tattvavadls, therefore he could not
have stated that Mahaprabhu Himself was a Madhva:
srl-krsna-caitanyah: kiyanta eva vaisnava drstas te ’pi narayanopasaka eva. apare tattvavadinas te
tatha-vidha eva. niravadyam na bhavati tesam matam. apare tu saiva eva bahavah. pasandas tu maha-
prabala bhuyamsa eva. kintu bhattacarya ramananda-matam eva me rucitam.
Sri Krsna Caitanya: —I have seen many Vaisnavas who worship only Lord Narayana. I have
also seen similar Vaisnavas known as tattvavadls. Their philosophy is not free from blemish. I have
seen many others who are worshipers of Lord Siva. I have seen many powerful heretics. However, O
Bhattacarya, I only like the philosophy of Ramananda Raya.”
A similar criticism is also found in the Caitanya Caritamrta (Madhya-llla, 9.276-277):
prabhu kahe, karm! jnan! dui bhakti-hlna
tomara sampradaye dekhi sei dui cihna
sabe eka guna dekhi tomara sampradaye
satya-vigraha kari’ isvare karaha niscaye
—Sri Caitanya Mahaprabhu said, ‘Both karmls (fruitive workers) and jnanls (speculative
philosophers) are devoid of bhakti. We see elements of both in your sampradaya. Yet one good quality
that I see in your sampradaya is that you accept the form of the Lord as truth.”
The objection raised on the basis of these passages is also fallacious and is also refuted by the
above-mentioned points, for Karnapura simply mentioned that some of Lord Caitanya’s predecessors
were initiated in the disciplic succession of Madhvacarya, and not that He subscribed to Madhva’s
doctrine in all respects. Moreover in these passages Mahaprabhu criticizes the tattvavadls and their
views, not Madhvacarya, who preached only pure bhakti. Even some leading Madhva scholars like Dr.
Bannanje Govindacharya are of the opinion that the Sarva-mula is full of wrong readings and 55	This appears in the varta (chronicle) number 251, entitled Srl Gusalm jl ke Sevak Madhavendra Purl kl Varta.

interpolations which led some followers to misinterpret Madhvacarya’s original teachings. Therefore it
is quite appropriate that Mahaprabhu would say ‘your sampradaya’ instead of ‘our.’
As seen above, Mahaprabhu was much more critical of Sankara’s philosophy, yet this did not
prevent him from accepting sannyasa in that line. A very pertinent question to those who staunchly
raise all these objections is: if Lord Caitanya was not connected with the Madhva-sampradaya, then
which sampradaya was He connected with? No one can deny that He was initiated by Isvara Purl, and
to take initiation means to be connected with a specific line. The disputants simply evade this
question and declare that Lord Caitanya is the Supreme Lord Himself and does not need to be
connected with any sampradaya to start His own. By such a statement, however, they totally overlook
that He did take formal initiation. If His supremacy is not undermined by accepting Sandlpani Muni
and Vasistha as gurus in previous lllas, then certainly the same is true regarding His accepting
initiation from Isvara Purl and thus becoming connected with the disciplic succession of
Madhvacarya. The Supreme Lord is known as a devotee of His devotees, therefore it is His pleasure to
accept the spiritual lineage of such an exalted soul as Madhvacarya, who is actually His eternal
companion and had previously appeared as Hanuman and Bhlma. On the contrary, to propose that
Mahaprabhu started His own sampradaya because He is the Supreme Lord and does not need an
affiliation with any of the traditional sampradayas would completely clash with the Gaudlya
theological view that He is the ‘covered’ avatara of Kali-yuga mentioned in the Srlmad-Bhagavatam
(7.9.38):
ittham nr-tiryag-rsi-deva-jhasavatarair
lokan vibhavayasi hamsi jagat-pratlpan
dharmam maha-purusa pasi yuganuvrttam
channah kalau yad abhavas tri-yugo ’ tha sa tvam
—In this way, through Your various avataras in the form of human beings, animals, sages,
demigods and aquatic beings, You maintain all the creation and kill those who are inimical towards
the world. O Supreme Lord, You protect dharma in conformity with each age, but because in Kali-
yuga you remained covered, therefore You are known as Triyuga, one who appears in three yugas.”
By declaring that Lord Caitanya is an open avatara Who started His own sampradaya, as does Lord
Narayana, the word channah (covered) in the above verse would be meaningless in connection to
Him, and the Gaudlyas would lack unambiguous scriptural evidence to support His open status as the
Supreme Lord.
In fact, the Madhva-Gaudlya link was mentioned by several pre-Vidyabhusana authors.
Perhaps the earliest known reference to this link is found in an unpublished Oriya manuscript entitled
Bhakti-jnana-brahma-yoga, attributed to Acyutananda dasa (early 16th century), one of the members of
the panca-sakha of Odisha. Prabhat Mukherjee refers6 to other two Oriya texts which mention the
link: Isvara dasa’s (end of 16th century) Caitanya Bhagavata and Divakara dasa’s (early 17th century)
Jagannatha Caritamrta.
In the introduction of the Nava-ratnam, Harirama Vyasa (early 16th century) states:
jayati srl-madhva-ravir yatah
prakaso babhuva bhakti-mayah
pravinasah kila tamaso
mayavadadi-durvacasah
vande srl-govinde dhrtasayan vaisnavan aham sasvat
yat-krpaya hariramo vyasas tanavai sva-paddhatim suksmam
smartavya satatam sadbhih svlya guru-parampara
sidhyaty ekantita naisam siddhi-hetur yaya vina
6	The History of Medieval Vaishnavism in Orissa, chapter 8.

tad uktam padme -
sampradaya-vihIna ye mantras te viphala matah
atah kalau bhavisyanti catvarah sampradayinah
srI-brahma-rudra-sanaka vaisnavah ksiti-pavanah
ramanujam srIh svlcakre madhvacaryam caturmukhah
srI-visnu-svaminam rudro nimbadityam catuhsanah
nija sa yatha -
srl-krsno bhagavan brahma narado badarayanah
srI-madhvah padmanabhas ca nrharir madhavas ca sah
aksobhyo jayatIrthas ca jnanasindhur dayanidhih
vidyanidhis ca rajendro jayadharma-munis tatah
purusottamo brahmanyo vyasa-tIrthas ca tasya hi
laksmIpatis tatah srIman madhavendra-yatIsvarah
Isvaras tasya madhavo radha-krsna-priyo ’bhavat
tasyaham karuna-patram hariramabhidho ’bhavam iti
iti srI-guru-pranalikoddesah
“All glories to Sri Madhvacarya, who is like a sun emanating rays of bhakti, which destroy the
darkness of the wicked words of Mayavada and other deviant philosophies.
“I, Harirama Vyasa, repeatedly glorify the Vaisnavas who have firmly taken shelter in Sri
Govinda, by whose mercy I now compose this brief delineation of our disciplic succession.
—One’s own disciplic succession by which exclusive devotion is accomplished should be
always remembered by the devotees, without which they cannot attain perfection.
—As stated in the Padma Purana: ‘The mantras received outside a sampradaya are considered
fruitless. Therefore in Kali-yuga there will be four founders of sampradayas: SrI, Brahma, Rudra and
Sanaka Kumara. These Vaisnavas will be the sanctifiers of the earth.’7
“Laksmidevi accepted Ramanujacarya, Brahma accepted Madhvacarya, Rudra accepted Visnu
Svaml, and the four Kumaras accepted Nimbarkacarya.
“Our own sampradaya is as follows: the Supreme Lord SrI Krsna, Brahma, Narada,
Badarayana, Madhva, Padmanabha, Nrhari, Madhava, Aksobhya, Jaya Tlrtha, Jnanasindhu, Dayanidhi,
Vidyanidhi, Rajendra, the sage Jayadharma, Purusottama, Brahmanya, his disciple Vyasa Tlrtha,
LaksmIpati, and then SrI Madhavendra Purl, the lord of renunciants, Isvara Purl, and then his disciple
Madhava, who became very dear to Radha and Krsna. I, Harirama, became an object of his mercy.”
In the fourth chapter of the Advaita-prakasa, dated 1568 AD and attributed to Isana Nagara, it
is described how during his pilgrimage around India, Advaita Prabhu reached UdupI, where he met
Madhavendra PurI for the first time and heard Srlmad-Bhagavatam from him:
krame bahu-tIrtha ksetra bhramana karila
tabe madhvacarya sthane prabhu uttarila
srImad-bhagavata madhvacarya-bhasya ara
7	It is not clear who the earliest author to attribute these verses to the Padma Purana was, which are factually not
seen in any of the editions published so far. Yet similar verses are found in the Garga-samhita, Asvamedha-
khanda, 61.24-26: visnu-svamI vamanamsas tatha madhvas tu brahmanah | ramanujas tu sesamso nimbarkah
sanakasya ca || ete kalau yuge bhavyah sampradaya-pravartakah | samvatsare vikramasya catvarah ksiti-pavanah
|| sampradaya-vihIna ye mantras te nisphalah smrtah | tasmac ca gamanam hy asti sampradaye narair api, “Visnu
Svaml is a partial expansion of Vamanadeva, Madhva is a partial expansion of Brahma, Ramanuja is a partial
expansion of Sesa, and Nimbarka is a partial expansion of Sanaka Kumara. These four will appear in Kali-yuga in the
Vikramaditya Age and become founders of sampradayas and sanctifiers of the earth. The mantras received outside
these sampradayas are considered fruitless. Therefore only within a sampradaya can people move forward towards the
goal of life.”

prabhuke sunaya purl kariya vistara
suni-matra prabhu saba kanthastha karila
taha dekhi sadhu-gana vismaya manila
“Advaita Prabhu gradually visited many places of pilgrimage and then reached Udupl, the
place of Madhvacarya.
“Madhavendra Purl read to Advaita Prabhu the Srlmad-Bhagavatam with Madhvacarya’s
commentary and also gave him his further explanations.
—Merely by hearing it, Advaita Prabhu memorized the whole thing. Seeing that, the
community of devotees became very surprised.”
Kavi Karnapura’s Gaura-ganoddesa-dlpika, dated 1576 AD, is another early and better known
Gaudlya reference:
pradurbhutah kali-yuge catvarah sampradayikah
srl-brahma-rudra-sanakahvayah padme yatha smrtah
atah kalau bhavisyanti catvarah sampradayinah
srI-brahma-rudra-sanaka vaisnavah ksiti-pavanah
tatra madhvl sampradayah prastavad atra likhyate
paravyomesvarasyaslc chisyo brahma jagat-patih
tasya sisyo narado ’bhud vyasas tasyapa sisyatam
suko vyasasya sisyatvam prapto jnanavarodhanat
tasya sisyah prasisyas ca bahavo bhutale sthitah
vyasal labdha-krsna-dlkso madhvacaryo maha-yasah
cakre vedan vibhajyasau samhitam sata-dusanlm
nirgunad brahmano yatra sa-gunasya pariskriya
tasya sisyo ’bhavat padmanabhacaryo mahasayah
tasya sisyo naraharis tac-chisyo madhava-dvijah
aksobhyas tasya sisyo ’bhut tac-chisyo jaya-tlrthakah
tasya sisyo jnanasindhus tasya sisyo mahanidhih
vidyanidhis tasya sisyo rajendras tasya sevakah
jayadharma-munis tasya sisyo yad-gana-madhyatah
srlmad-visnupurl yas tu bhakti-ratnavall-krtih
jayadharmasya sisyo ’bhud brahmanah purusottamah
vyasa-tlrthas tasya sisyo yas cakre visnu-samhitam
srlman laksmlpatis tasya sisyo bhakti-rasasrayah
tasya sisyo madhavendro yad-dharmo ’yam pravartitah
kalpa-vrksasyavataro vraja-dhamani tisthitah
prlta-preyo vatsalatojjvalakhya phala-dharinah
tasya sisyo ’bhavac chrlman Isvarakhya-purl-yatih
kalayamasa srngaram yah srngara-phalatmakah
advaitah kalayamasa dasya-sakhye phale ubhe
srlman ranga-purl hy esa vatsalye yah samasritah
Isvarakhya-purlm gaura urarlkrtya gaurave
jagad aplavayamasa prakrtaprakrtatmakam
—Four founders of sampradayas appeared in Kali-yuga, which are named SrI-sampradaya,
Brahma-sampradaya, Rudra-sampradaya and Sanaka-sampradaya, as stated in the Padma Purana, ‘In
the Age of Kali there will be four founders of sampradayas: SrI, Brahma, Rudra and Sanaka Kumara.

These Vaisnavas will be the sanctifiers of the earth.’ First of all, I shall describe the disciplic
succession from Madhvacarya. Brahma, the lord of the universe, became disciple of Lord Narayana,
the Lord of Vaikuntha. Narada Muni became Brahma's disciple and Vyasadeva became disciple of
Narada. Sukadeva received transcendental knowledge from Vyasadeva and thus became his disciple.
Sukadeva has many disciples and grand-disciples in this world. The renowned Madhvacarya received
initiation in the Krsna-mantra from Vyasadeva. After systematically dividing the Vedic contents,
Madhvacarya wrote the Mayavada-sata-dusanl, in which he established the supremacy of Brahman’s
transcendental qualities over its impersonal feature. The magnanimous Padmanabhacarya became
Madhvacarya’s disciple. Padmanabha’s disciple was Narahari, and Narahari’s disciple was the
brahmana Madhava. Aksobhya became Madhava’s disciple, and Aksobhya’s disciple was Jaya Tlrtha.
Jaya Tlrtha’s disciple was Jnanasindhu. Jnanasindhu’s disciple was Mahanidhi. Mahanidhi’s disciple
was Vidyanidhi. Vidyanidhi’s servant was Rajendra. Rajendra’s disciple was the sage Jayadharma.
Among Jayadharma’s disciples was Srlman Visnupurl, author of the Bhakti-ratnavall. Another disciple
of Jayadharma was the brahmana Purusottama. Purusottama's disciple was Vyasa Tlrtha, who wrote
the Visnu-samhita. Vyasa Tlrtha’s disciple was Srlman Laksmlpati, who was like a reservoir of the
mellows of bhakti. Laksmlpati’s disciple was Madhavendra Purl, by whom this religion of love for God
was established. Madhavendra Purl was the incarnation of a kalpa-vrksa in the abode of Vraja. This
tree bears fruits in the form of the mellows of servitude, friendship, parental love, and conjugal love
for Lord Krsna. Madhavendra Purl’s disciple was the renunciant Srlman Isvara Purl, who understood
the mellows of conjugal love for Krsna and bore the fruit of conjugal love. Advaita Prabhu understood
the sentiments of servitude and friendship for the Lord and bore both fruits. Srlman Ranga Purl took
shelter in the sentiment of parental love for Lord Krsna. With great respect, Lord Gauranga accepted
Isvara Purl as spiritual master and then flooded both the material and spiritual world with love for
Krsna.”
In the Bhakti-ratnakara, fifth wave, in the section dealing with Raghava’s description of Lord
Gauranga’s pastimes to Srinivasa, after narrating how the Lord accepted initiation from Isvara Purl,
Narahari Cakravarti (early 18th century) writes:
prabhura e alaukika-lila keba jane
karilena dhanya madhvi-samprada’ apane
samprada-nivista haile karya-siddhi haya
anyatra diksite mantra nisphala niscaye
sri-brahma-rudra-sanaka-sampradaya cari
kalite vidita - kahe purane vistari’
tatha hi sri-padma-purane
sri-brahma-rudra-sanaka vaisnavah ksiti-pavanah
catvaras te kalau bhavyah sampradaya-pravartakah
sampradaya-vihina ye mantras te nisphala matah
atah kalau bhavisyanti catvarah sampradayinah
bhakti-adhikari e sampradaya-catustaya
samksepe kahiye - sampradakhya yaiche haya
sri-krsna-caitanya prabhu vancha-kalpa-taru
narayana-rupe hana e sabara guru
prabhu dhanya kaila madhva-samprada kalite
prabhura gurv-adi-nama kahi purva haite
sarvadika paravyomanatha narayana
tam’ra sisya brahma brahma-lokera bhusana
tam’ra sisya srl-narada-muni prema-maya

srI-sukera guru vyasa tamra’ sisya haya
haila vyasera sisya srI-madhva udara
nija-name ‘bhasya’ kaila - mahima apara
sei haile ‘madhvacarya-samprada’ calila
srlmat-padmanabhacarya tam’ra sisya haila
tam’ra sisya narahari, srI-madhava tam’ra
srI-aksobhya tam’ra sisya sarvatra pracara
jayatlrtha tam’ra sisya, tam’ra sisya jnanasindhu
tam’ra sisya mahanidhi dlna-hlna-bandhu
tam’ra vidyanidhi, tam’ra rajendra vidita
jayadharma muni tam’ra - adbhuta carita
ihara ganete visnu-purl sisya haila
bhakti-ratnavall’-grantha prakasa karila
jayadharma-munira sisyera suddha rlti
nama srI-purusottama brahmanya vidita
tam’ra sisya vyasa-tlrtha mahavijna temha
varnilena ‘srl-visnu-samhita’-grantha yemha
tam’ra sisya laksmIpati gunera alaya
tam’ra sisya madhavendra bhakti-candrodaya
tam’ra sisya Isvara-purI karuna-nidhana
tam’ra sisya prabhu gauracandra bhagavan
tatha hi kavi-karnapura-krta-srlmad-gaura-ganoddesa-dlpikayam - pradurbhutah (...)
Isvara-purlra sisya prabhu gaura-raya
purlra mahima prabhu nija-mukhe gaya
prabhura adbhuta sakti ke pare bujhite
nimananda-samprada calila prabhu haite
prabhura nama-madhye mukhya ‘nimai pandita’
nityananda-prabhura e name ati prIti
prabhura vaisnava-gane dekhi’ nadlyaya
nimai-samprada bali’ adyapiha gaya
nimai pradana kaila jagate anande
ei hetu avanI-vikhyata nimananda
purve janaila sampradaya yaiche
prabhu-prabhavete madhvI-sampradaya taiche
tatha hi srlmad-vakresvara-panditasya sisyah srI-gopala-guru-gosvami-krta-padye -
srlman-narayano brahma narado vyasa eva ca
srlla-madhvah padmanabho nrharir madhavas tatha
aksokhyo jayatIrthas ca jnanasindhur mahanidhih
vidyanidhis ca rajendro jayadharma-munis tatha
purusottamas ca brahmanyo vyasa-tlrtha-munis tatha
srlmal-laksmlpatih srlman madhavendra-purlsvarah
tatah srI-krsna-caitanyah prema-kalpa-drumo bhuvi
nimanandakhyaya yo ’sau vikhyatah ksiti-mandale
—Who is able to understand this transcendental pastime of Lord Caitanya? He personally
made the Madhva-sampradaya blessed.
—One who joins a sampradaya can attain perfection in one’s activities. The mantras received
otherwise are certainly fruitless.

—In Kali-yuga, the sampradayas are known to be four: Sri-sampradaya, Brahma-sampradaya,
Rudra-sampradaya and Sanaka-sampradaya. This is stated in detail in the Puranas.
—As stated in the Padma Purana: ‘Sri, Brahma, Rudra and Sanaka Kumara - in the Age of Kali
these will be the four founders of sampradayas. These Vaisnavas will be the sanctifiers of the earth.
The mantras received outside a sampradaya are considered fruitless. Therefore in Kali-yuga there will
be four founders of sampradayas.’
—These four sampradayas are eligible for bhakti. I shall now describe what is called
sampradaya.
—Sri Krsna Caitanya Mahaprabhu, Who is like a wish-fulfilling tree, in His form as Narayana is
the guru of all.
—Mahaprabhu made the Madhva-sampradaya blessed in this Kali-yuga. I shall now first
mention the names of the Lord’s gurus.
—Narayana, the Lord of the spiritual sky, is the primeval Lord of all. His disciple is Lord
Brahma, the ornament of Brahma-loka.
—His disciple is Narada Muni, who is full of love for God. His disciple is Vyasadeva, who is the
guru of Sukadeva.
“Vyasadeva’s disciple was the magnanimous Madhvacarya, who compiled a commentary
named after him and whose glories are unlimited.
—From him this sampradaya became known as Madhvacarya-sampradaya. Padmanabhacarya
became his disciple.
—Narahari became his disciple, whose disciple was Madhava. His disciple was Aksobhya, who
preached everywhere.
—His disciple was Jaya Tirtha, whose disciple was Jnanasindhu. His disciple was Mahanidhi,
the friend of the afflicted and destitute.
—His disciple was Vidyanidhi, whose disciple was known as Rajendra. His disciple was the sage
Jayadharma, whose pastimes are wonderful.
—Among his disciples is counted Visnu Puri, who compiled the book called Bhakti-ratnavall.
—In the pure line of the sage Jayadharma, the name of Purusottama Brahmanya is well known.
—His disciple was the great scholar Vyasa Tirtha, who composed the book Visnu-samhita.
—His disciple was Laksmipati, an abode of good qualities. His disciple was Madhavendra, who
was like a rising moon of bhakti.
—His disciple was Isvara Puri, a repository of mercy. Lord Gauracandra, the Supreme Lord,
became His disciple.
—Lord Gaura Raya became Isvara Puri’s disciple and He personally sang his glories with His
own mouth.
—Who is able to understand the Lord’s wonderful power? The Nimananda-sampradaya thus
proceeds from the Lord.
—Among the Lord’s name, ‘Nimai Pandita’ is the chief. This name is very dear to Lord
Nityananda.
—Even today it is seen in Nadiya among the Lord’s devotees that his sampradaya is called
Nimai-sampradaya.
—Nimai distributed bliss to all the world and is therefore famous on earth as Nimananda.
—It is by the influence of Lord Caitanya that His disciplic succession is known as the Madhva-
sampradaya, just as I have previously explained.
—As stated in the verses composed by Sri Gopala Guru, disciple of Sriman Vakresvara Pandita:
Narayana, Brahma, Narada, Vyasa, Madhva, Padmanabha, Nrhari, Madhava, Aksobhya, Jaya Tirtha,
Jnanasindhu, Mahanidhi, Vidyanidhi, Rajendra, Jayadharma, Purusottama, Brahmanya, Vyasa Tirtha,
Laksmipati, Madhavendra Puri, Isvara Puri and Sri Krsna Caitanya, the desire tree of love for Krsna -
this is the disciplic succession known in the world as Nimananda.”

These verses attributed to Gopala Guru are particularly important, since he was a
contemporary of Lord Caitanya. In his Sampradaya-bodhinl8 Manohara Dasa states:
narayana ke vidhi bhaye, tinake narada jana
tinake veda vyasa ju, race maha-purana
tinake madhavacarya ju, bhasyakara niradhara
bhakti tatva ati sudrdha kiya, mayavada kuthara
padmanabha tinake bhaye, narahari tinake dasa
tinake madhava janiyo, tinake ksobha prakasa
jayatlratha tinake bhaye, van! parama pavitra
kahi t!ka bijayadhvaj!, sr!-bhagauta vicitra
jnanasindhu tinake bhaye, tasu mahanidhi dhanya
tinake vidyanidhi bhaye, guru gopala ananya
tinake bhaye rajendra ju, tinake bhaye jayadharma
tinake purusottama bhaye, bhajana bina nahim karma
tinake bhaye brahmanya ju, tinake t!ratha vyasa
tinake laksm!pati bhaye, madhavendra visvasa
tinakem hi !svarananda ju, n!k! vidhi kari seva
jaga siksa hita jagata guru, jinahim kiyo gurudeva
mahaprabhu caitanya kau, prathamahim n!mananda
nama pragata pachem cal!, paranal! niradvanda
avadhi !svarananda tem madhva samprada khyana
inate bhaye prasiddha ati n!manand! jana
prathama calani yak! kahum, brahma samprada nama
madhvacarya paryanta saba, santana kahyau guna grama
mahaprabhu parsada bhaye, sr! gopala guru khyati
guru pranal! tina rac!, samskrta n!k! bhanti
tatha hi sr!-gopala-guru-gosvami-pran!ta-padyani -
sr!man-narayano (...) ksiti-mandale
dutiya pramana prasiddha ati, prabhu nityananda bhrtya
sr!-purusottama nama vara, adbhuta k!rtana nrtya
tinake sisa sr! devak!nandana bhaye kaviraja
tinahum caryau samprada varnana kiye samaja
yaha vidhi tahu mem likhata, bhasa gauda sudesa
dekhata saba mana bhrama mite nah!m hota upahasa
sr!-nityananda ju prabhu, prabhu advaitacarya
lokani ke upadesa hita, cita dai catura vicarya
sr!-madhavendra ju guru kiye, dou maha krpala
sr!-caitanya ju bhagavata, racana parama rasala
tamem likhahim su dekhiyo, ati parasiddha pramana
sr!-vrndavana-dasa ju, sukha mem siddha khyana
aba kahaim madhva sampradaya mem, k!na gaura sannyasa
tate kou kahivo karaim, madhva samprada-dasa
so janiyai nahim sarvatha, madhva samprada t!rtha
e guru kesava bharat!, purva paksa bhayo vyartha
cari likhem aru samprada catur-vyuha nahi soya
yatem padma-purana mem vyasa vacana phiri joya
8
This book was published by Krsnadasa Baba based on a manuscript dated 1707 Samvat (1651 AD).

tatha hi - atah kalau bhavisyanti catvarah sampradayinah
srl-brahma-rudra-sanaka vaisnavah ksiti-pavanah
aur eka aciraja sunaum madhavendra sannyasl
tinake sarupacarya ju daksinatya grhavasl
e sanakadika samprada paranall niradvanda
tamem srl mahaprabhu kl ati sai krpanubandha
kesava kasamlrl sahita likhana bhal rasa rlti
cita dai jo darasana karai lahai nirantara prlti
nlmanandl samprada taba te atulita prema
sobha sampati jagamagai jyau jarava bharl hema
panca prakara pramana puni srl bhagauta vicara
pratyaksaru anumana suni upama kahyau su caru
sabda aura aitihya gani inamem pichale doya
svlkrta bhaye su bhakta jana jihi sandeha na koya
tahl som aitihya kahaim purvapara vikhyata
sravana kiyo ju parampara so niscayai hai bata
srl gauda desa ati purva te adyavadhi saba koya
madhva samprada kahata hai bala vrddha aru joya
aba navlna adhunika mata sunikai bhakta samaja
dvividha mana mem mata karau purvapara mata raja
—Lord Narayana’s disciple is Lord Brahma. You should know that Narada is Brahma’s disciple,
and his disciple is Vedavyasa, who composed the Srlmad-Bhagavata Mahapurana.
—His disciple Madhvacarya ascertained the meaning of the Bhagavatam and became its
commentator. He was like an axe to the Mayavada and made the principles of bhakti become very
strong.
“Madhvacarya’s disciple was Padmanabha, whose servant was Narahari. You should know that
Narahari’s disciple was Madhava, whose disciple was the famous Aksobhya.
“Aksobhya’s disciple was Jaya Tlrtha, whose speech was very refined. Some say that he is the
author of a beautiful commentary on the Srimad-Bhagavatam called Vijayadhvajl.
“His disciple was Jnanasindhu, whose disciple was the blessed Mahanidhi. His disciple was
Vidyanidhi, who was an unalloyed devotee of guru and Gopala.
“His disciple was Rajendra, whose disciple was Jayadharma. His disciple was Purusottama,
who had no other activity except bhajana.
“His disciple was Brahmanya, whose disciple was Vyasa Tlrtha. His disciple was Laksmlpati,
on whom Madhavendra put his faith.
“His disciple was Isvara Purl, who served him very well according to the rules and regulations,
to whom the Guru of the whole universe accepted as guru to give a good instruction to the world.
“At first being called Nlmananda, He later became known by the name Caitanya Mahaprabhu
in His unalloyed disciplic succession.
“From the beginning up to Madhvacarya, this disciplic succession is called Brahma-
sampradaya, and the saintly people enunciate its multitude of virtues.
“You should know that up to Isvara Purl this lineage is known as Madhva-sampradaya, and
after him it is well known as the Nimanandl sampradaya.
“The famous Gopala Guru, an associate of Mahaprabhu, compiled the names of the disciplic
succession in very beautiful Sanskrit verses.
“The second proof is very well known. Nityananda Prabhu had a servant, the excellent
Purusottama, who performed wonderful kirtanas and dance.

—His disciple was the great poet named Devaklnandana,9 who described the four sampradayas
in the assembly of devotees.
—This description of the disciplic successions was written in beautiful Bengali and everyone
who reads it has all mental confusions dispelled. There is no cause for laughter here.
—A clever person should attentively reflect on this: being very merciful, Nityananda Prabhu
and Advaita Prabhu accepted Madhavendra Purl as guru just for giving a good instruction to people.
“Vrndavana dasa Thakura, who was known to be established in bliss, composed the supremely
sweet Sri Caitanya Bhagavata. Look carefully at the well known evidence written there.
“Now some say that Lord Gauranga took sannyasa in the Madhva-sampradaya and is therefore
said to be a servant of the Madhva-sampradaya.
“You should know that it is definitely not so, for in the Madhva-sampradaya the sannyasis are
named Tlrtha, while Lord Caitanya’s sannyasa guru was named Kesava Bharat!. Thus the raised
argument is fruitless.
“It is written that there are only four sampradayas, therefore in the Padma Parana we find the
following statement by Vyasadeva.
‘In the Age of Kali there will be four founders of sampradayas: Sr!, Brahma, Rudra and Sanaka
Kumara. These Vaisnavas will be the sanctifiers of the earth.’
“Hear another surprising thing: Madhavendra Purl was a sannyasi and had a householder
disciple from South India called Svarupacarya.
“He belonged to the unalloyed disciplic succession of the Four Kumaras (Nimbarka-
sampradaya) and became bound by the great mercy of Caitanya Mahaprabhu.
“Together with Kesava Kasmlrl, he wrote about the modes of rasa. One who attentively reads
that text attains intense love for God.
“Since then there is incomparable love for God in the sampradaya of Lord Caitanya and such
treasure shines beautifully like gold encrusted with gems.
“It is heard from the Srimad-Bhagavatam that there are five kinds of evidences. Just ponder
over them. Direct perception, inference and comparison are said to be very agreeable.
“And then there are two more counted among the evidences: scriptural testimony and history.
There is no doubt that the devotees accept all of these.
“Among these, history means the facts known to have happened earlier and later. Just hear
from the disciplic succession, for this is definitive.
“In Gaudadesa, from long ago until nowadays, everyone, even the children, the elderly and the
women folk, say that this is the Madhva-sampradaya.
“Now a new opinion is heard in the society of devotees. Do not let this dilemma enter your
mind. The best view is that which prevails both in the beginning and at the end.”
In describing the four Vaisnava-sampradayas at the end of the Anuragavalli, dated Samvat
1753 (1696 AD), Manohara dasa states:
sn-gauranga mahaprabhu vrajendra-nandana
guru karibara tamra kena prayojana
yadi kaha !svara karaye bhakti-r!ta
loke acari taha kariya prat!ta
ei hetu haya tabe kene asampradaya
guru karibena jagad-guru gora-raya
9 Also called Daivakmandana. His book Vaisnava-vandana is very well known, but it does not mention the
connection with the Madhvas. From the Anuragavalli, quoted a few paragraphs down, it seems that
Daivakmandana also wrote a larger version of it, called Brhad-vaisnava-vandana.

sanatana dharma prabhu karena sthapane
padma-puranera vakya taha saba jane
se khandita karibena bhakti acarane
bhavite vismaya bada hailan mane
—Lord Caitanya Mahaprabhu is the son of Nanda Maharaja Himself, so for what purpose
would He accept a guru?
“If someone says that the Lord Himself takes the process of bhakti so that people may
understand it, then why would Lord Gauranga, the Guru of the whole world, accept a guru from
outside a bona fide disciplic succession?
“The Lord acts in order to establish the sanatana-dharma. Everyone knows the statement of
the Padma Parana.
“Why would the Supreme Lord break the standard conduct of bhakti? Thinking about this, my
mind became very perplexed.
The author then says that after looking for evidence of the affiliation of Lord Caitanya with a
Vaisnava-sampradaya for a long time, he found a manuscript with the above quoted Gopala Guru’s
pranali: srlman-narayano brahma (...)
srI-nityananda priya srI-purusottama mahasaya
srI-daivakinandana thakura tamra sisya haya
timho ye karila bada ‘vaisnava-vandana’
tathe cari sampradaya karila likhana
tahateho madhva sampradaya ei rlta
e saba slokera bhasa karila vidita
sarvadese sthane sthane ihara pracara
dekhiha suniha tathe janiha nirdhara
adau srI-madhvacarya bhasyakara haya
madhvabhasye bhaktitattva kariyache nirnaya
Isvara-purl gosani paryanta ei mate
madhva sampradaya bali jagat vikhyate
srI-mahaprabhu yabe prakata haila
sarva nama purve nama nimai paila
sei name mahaprabhura sveccha anukrame
nimanandl sampradaya haila niyame
“The magnanimous Sri Purusottama was a dear disciple of SrI Nityananda, and his disciple
was Daivaklnandana Thakura.
“He composed a large Vaisnava-vandana in which he wrote about the four sampradayas.
“Therein he made all the above quoted verses about the succession in the Madhva-sampradaya
to become known in Bengali.
“This was spread in every place all over the country. Just see, hear and know the conclusion.
“In the beginning there was Sri Madhvacarya, who wrote many commentaries on the
scriptures. In his commentaries, he established the conclusion of the principle of bhakti.
“I tell you that up to Isvara Puri, this line was known in the world as Madhva-sampradaya.
“When Caitanya Mahaprabhu appeared, before all other names, He got the name Nimai.
“In due course, by the will of Caitanya Mahaprabhu from this name His sampradaya became
regularly known as Nimanandl.”

In the Murall-vilasa, 21st Pariccheda, Rajavallabha Gosvami (17th century) glorifies his guru
and disciplic succession and then quotes the same verses from the Gaura-ganoddesa-dlpika. In his
Bhakta-mala, Laladasa (early 18th century) states:
sampradaya-pramana padma-purane vidita
jagate prasiddha cari samprada udita
tatha hi padme -
atah kalau bhavisyanti catvarah sampradayinah
sri-brahma-rudra-sanaka vaisnavah ksiti-pavanah, iti
madhvi sampradara guru-pranali pavana
prasange tahara kichu kariba klrtana
—The evidence on the sampradayas is known from the Padma Purana, where it is said that
there are four celebrated sampradayas in this world.
—In the Age of Kali there will be four founders of sampradayas: Sri, Brahma, Rudra and Sanaka
Kumara. These Vaisnavas will be the sanctifiers of the earth.
—In this regard, I will now glorify the holy disciplic succession of the Madhva-sampradaya.
Then he quotes those same verses from the Gaura-ganoddesa-dlpika (paravyomesvarasyasit...).
In his Bhakta-mala, dated 1717 AD, Raghava dasa describes the Madhva-sampradaya in the
following words:
adi brksa bidhi namo, nigama nrmala rasa chate
madhvacaraya madhura pibata, amrta rasa mate
tasa pathita bhu pragata, santa aru mahanta nisatare
hari pujai hari bhajai, tinahi sanga bahuta nisatare
maim bapurau baranaum kaha, jamnim jai na jiya te
ye panca mahanta parasidha bhaye,
jnamni gauda bangala madhi
nityananda sri-krsna caitanya, bhaji laho liyo
rupa sanatana ramma ratata, umagyau ati hiyau
jiu-gusani khira-nira, niti niranaum kiyau
jai jai jai triloka dhyamna, dhruva jyum nahim biyau
—We offer obeisances to Lord Brahma, who is the original tree of this disciplic succession and
spread the pure rasa of the Vedas. Drinking this sweet nectarean rasa, Madhvacarya is in ecstasy.
—Many saints and religious leaders who appeared on this earth crossed this path, and in their
association many more people also crossed it by worshiping and honouring Lord Hari.
—What can a wretch like me describe? My intellect cannot grasp all this. The following five
religious leaders are very famous scholars of West Bengal.
—Sri Krsna Caitanya, Nityananda, Rupa and Sanatana were always chanting Rama’s Holy
Name, their hearts enraptured, and thus they attained full benefit by such mode of worship.
—Jiva Gosvami ascertained the conclusion of the scriptures as if separating the water from the
milk. All glories to him, whose meditation was like that of Dhruva and who was therefore
incomparable in all the three worlds.”
In the second chapter of the book Mahaprabhura Siksa, Bhaktivinoda Thakura expresses his
view:

ei samasta vakya-dvara spasta pratlta haya ye, sn-brahma-sampradayai srl-caitanya-dasa-digera
guru-pranall | srl-kavi-karnapura gosvaml ei anusare drdha kariya svlya-krta gaura-ganoddesa-dlpikaya
srl-vidyabhusanao sei pranallte sthira kariyachenal yamhara ei pranallke asvlkara karena, tamhara ye
krsna-caitanya-carananucara-gane pradhana satru ihate ara sandeha ki?
—By all of these statements it is clear that the sampradaya of Lord Caitanya and His followers is
the Brahma-sampradaya. Accordingly, Kavi Karnapura corroborated this disciplic succession in his
Gaura-ganoddesa-dlpika, and Baladeva Vidyabhusana also confirmed it. Anyone who does not accept
this disciplic succession is without doubt the greatest enemy of Lord Krsna Caitanya and His
followers.”
Sundarananda Vidyavinoda and others try to dismiss the authenticity of some of the above
quoted texts, but although some of their objections are valid, it is more than unlikely that so many
unrelated works written by unrelated authors in different places, languages and centuries would be all
spurious or interpolated as claimed.
In books like Prameya-ratnavall, Govinda-bhasya and Siddhanta-ratna, Baladeva Vidyabhusana
brilliantly highlights a strong common philosophical ground between the Madhva and the Gaudiya
systems, thus evincing that there is nothing inconsistent in their disciplic affiliation. Yet at the same
time, in his scriptural exegesis, he always brings up the Gaudlyas’ unique mood and identity that
make them a particular sampradaya on their own merit, albeit their historical and contextual
connection with Madhvacarya’s line. As it is clear from the innumerable sources quoted above, this
underlying relation between both Vaisnava traditions was already well known for centuries before
Vidyabhusana appeared on the scene. His earliest dated manuscripts were compiled in the 1740s, and
the earliest documents which mention his name belong to the same decade. According to
documentary evidence,10 he left this world in 1793, and based on these dates we can infer that he was
probably born around 1700 and might have arrived in Vrndavana in the 1730s. By then practically all
the texts quoted above had already been written long before, which entirely rules out any chance of
Vidyabhusana having authored any of them. All he did was bring to light a fact which was perhaps not
so relevant until his time period, when affiliation with one of the four traditional Vaisnava-
sampradayas became an unavoidable requirement for a religious group to acquire social legitimacy.
The concept of only four sampradayas possibly became popular in North India on account of
NabhajI’s (1570-1662) Bhakta-mala. Before describing the devotees in Kali-yuga, the author states:
caublsa prathama hari bapu dhare,
tyom catur-vyuha kali-yuga pragata
sri ramanuja udara, sudha-nidhi, avani kalpa-taru
visnu svami bohittha sindhu-samsara parakaru
madhvacaraja megha bhakti sara usara bhariya
nimbaditya aditya kuhara ajnana ju hariya
janama karama bhagavata dharma sampradaya thapl aghata
—Lord Hari had previously appeared in twenty four different forms and now in Kali-yuga He
manifested a fourfold form: Ramanuja is magnanimous like the moon and is a wish-fulfilling tree on
earth; Visnu Svami is like a boat to help the living entities to cross the ocean of the material world;
Madhvacarya is like a cloud which fills barren lands with ponds of devotion; and Nimbarkacarya is
like a sun removing the fog of ignorance. These four acaryas established their respective sampradayas
to propagate bhagavata-dharma and the proper way of action for all those born as human beings.”
10 Jaipur State Archives, Toji Dastur Kaumvar, bundle 34, document 117.

In the early 18th century, Balananda Svam! from the Ramanandi-sampradaya created the cara
sampradaya akhada (Assembly of the Four Sampradayas) with branches in several cities. Having a
large number of members, they soon attained considerable political influence and firmly established a
sort of religious monopoly. G. N. Bahura remarks this fact by quoting the following verse:11
sampradaya hi catvarah pancamo naiva vidyate
padmokta-vacanenaiva nirnltam panditaih kila
“There are only four sampradayas and not a fifth one. This was factually ascertained by
learned scholars on the basis of the statements of the Padma Purana.”
Although from the outset it is very clear that the condition for legitimacy was affiliaton with one of
the four Vaisnava-sampradayas, and although Vidyabhusana himself quotes the mentioned Padma
Purana verses to corroborate this point, surprisingly, writers like Vidyavinoda12 13 and Kanai Lal
Adhikari state that Vidyabhusana proved that the Gaudlyas are the fifth sampradaya!
Gaura-gana-svarupa-tattva-candrika is yet another text to corroborate the Madhva-Gaudlya
link.14 If we take into consideration the traditional account that Vidyabhusana was personally sent to
Amber by Visvanatha Cakravart! to defend the interest of the Gaudlyas when their credibility was
questioned, then it is more than plausible that Cakravart! became very pleased with the outcome of
the debates there, which granted the Gaudlyas their sought recognition. It is quite expected that as the
senior leader of the Gaudiya Vaisnava community in Vrndavana, Cakravart! would then write
something to endorse Vidyabhusana’s proposition to dismiss the idea that the link was a new concept
introduced by him. This would place the present text as perhaps the very last composition of
Cakravart!. Or else, if it was an earlier composition, it served as the basis upon which Vidyabhusana
could elaborate his argument beforehand, knowing very well what Cakravartl’s view was.
Vidyabhusana’s background as a follower of Madhvacarya, although very appropriate to the situation,
can only be considered mere coincidence.
Some question why Vidyabhusana did not directly refer to Kavi Karnapura in his books. It is
somewhat apparent that in the context in which the debates in the kingdom of Amber took place, the
scope was within orthodox scriptures and logic, and the disputants were court panditas and Vaisnava
scholars of different denominations. In these circumstances, and as a matter of fact, Karnapura’s name
was then absolutely unknown, therefore quoting him would not add much to the argument. Factually,
Vidyabhusana’s philosophical treatises follow the orthodox standard of giving primary authority to
the sruti and smrti, and there is hardly any instances in which he quotes individual authors. Moreover,
in his Prameya-ratnavall, Vidyabhusana presents the list of names in the Gaudiya-parampara in a
straight way as an established fact known to all, just as one who knows the names of one’s own
forefathers is not required to give quotations. On the contrary, to quote a remote and unknown
author rather than furthering his cause, would have sounded quite suspicious. It should be observed
that most of the names presented by Vidyabhusana come straight from the traditional tables from the
Madhva-sampradaya. Although Padmanabha, Narahari, Madhava and Aksobhya were all direct
disciples of Madhvacarya, still the order of names here is not inconsistent, for each became the pontiff
or head of the sampradaya upon the demise of his direct predecessor. In the presence of a new pontiff,
Literary Heritage of the Rulers of Amber and Jaipur, page 66. This seems to be a popular verse of unknown
source.
12 ,
Op.cit.
13	Syamananda-caritamrta, sixth wave.
14	Vide texts 11 through 27.
1

the godbrothers would behave as his disciples. The above-mentioned four names appear in the
disciplic successions of the Vyasaraja Matha, Raghavendra Matha and Uttaradi Matha, all of whom
attest their historicity. The mention of Visnu Purl’s name in Gaura-ganoddesa-dlpika suggests that this
is a list of prominent names, so there is nothing surprising if we do not find the names of Jnanasindhu
and Dayanidhi (Mahanidhi) in the tables of the Madhva-parampara. Jaya Tlrtha was one of the
greatest preachers of the Madhva-sampradaya and he had innumerable disciples. It can be surmised
that these two names were added to the list due to their prominence among Jaya Tlrtha’s disciples
besides Vidyanidhi (Vidyadhiraja). Another question that begs an explanation is: how could Vyasa
Tlrtha have outlived four generations of disciples before passing away in 1539 AD? There seems to be
indications that he had a lifespan as long as 120 years, in which case there is no cause for doubts.
Gaura-gana-
svarupa- tattva-
candrika
Prameya-
ratnavali;
Govinda-
bhasya-
suksma-tika;
Gopala Guru
15
Gaura-
ganoddesa-
dlpika;
Bhakti-
ratnakara
Bhakti-jnana-
brahma-yoga15 16
Vyasa Tirtha17
1. Narayana
Krsna
Narayana
Bhagavan
2. Brahma
Brahma
Brahma
Brahma
3. Narada
Narada
Narada
Narada
4. Vyasa
Vyasa
Vyasa
5. Madhva
Madhva
Madhva
Madhva
Madhva
6. Padmanabha
Padmanabha
Padmanabha
Padmanabha
Padmanabha
7. Narahari
Narahari
Narahari
Narahari
8. Madhava
Madhava
Madhava
Madhava
9. Aksobhya
Aksobhya
Aksobhya
Aksobhya
10. Jaya Tirtha
Jaya Tlrtha
Jaya Tlrtha
Jaya Tirtha
11. Jnanalabdha
Jnanasindhu
Jnanasindhu
12. Mahanidhi
Dayanidhi
Mahanidhi
13. Vidyanidhi
Vidyanidhi
Vidyanidhi
Vidyadhiraja
14. Rajendra
Rajendra
Rajendra
Rajendra
15. Jayadharma
Jayadharma
Jayadharma
Jayadhvaja
16. Purusottama
Purusottama
Visnu Purl and
Purusottama
Purusottama
17.
Brahmanya
Brahmanya
18. Vyasa Tirtha
Vyasa Tlrtha
Vyasa Tlrtha
Vyasa Tirtha
19. Laksmlpati
Laksmlpati
Laksmlpati
Srinivasa
20. Madhavendra
Madhavendra
Madhavendra
Madhavendra
Rama
21. Isvara Purl
Isvara Purl
Isvara Purl
Kesava Bharat!
Laksmikanta
22. Caitanya
Caitanya
Caitanya
Caitanya
Sripati
In this way, the list given by Vidyabhusana is thoroughly consistent. In comparison to the other lists,
the only divergence would be regarding the names of Purusottama and Brahmanya, both of whom
sometimes appear as a single entry instead of two different persons. This probably happened due to
poor readings in which ‘brahmanya’ (pious/religious) was read as adjective of Purusottama.
Attempting to avoid such outrageous accusations against Baladeva Vidyabhusana as done by
the above-mentioned authors, Radhagovinda Nath18 takes the matter in another direction and claims
15	Harirama Vyasa’s list is exactly the same here up to Madhavendra Puri. Gopala Guru’s list reads ‘Mahanidhi’
instead of ‘Dayanidhi.’
16	This list was published in Prabhat Mukherjee’s The History of Medieval Vaishnavism in Orissa, chapter 8.
17	This list appears in B. N. K. Sharma’s History of the Dvaita School of Vedanta, chapter 17.
18	Introduction to the Gaudlya Vaisnava Darsana, section 40, entitled Gaudlya Vaisnava sampradaya evam
Madhva sampradaya.

that the parampara list in the Prameya-ratnavall was interpolated by someone else. This is, of course,
another baseless speculation of someone who did not even care to analyse the available manuscripts.
Vedanta Vidyavagisa’s commentary, entitled Kanti-mala, is included in nearly every manuscript of the
Prameya-ratnavall, and was obviously composed in Vidyabhusana’s presence, or even by his
instigation.19 20 This is one of his most largely distributed works, and copies of it can be found all over
India, yet among the many copies I have seen, there is not even one in which the parampara list does
not appear. While Nath’s attempt may appear noble, he actually discredits Vidyabhusana’s legitimate
view just to present his own. Several such authors who vehemently oppose the Madhva link go on and
on for pages and pages trying to demonstrate how the Gaudlya philosophy and theology differ from
that of the Madhvas. Such efforts are as useless as beating a husk devoid of rice. Had they factually
read his works, they would know that in several instances Vidyabhusana himself makes it clear that
the Gaudiyas are not in absolute concordance with each and every view held by the Madhvas. The
composition of Govinda-bhasya is itself enough evidence of this, otherwise in his debates
Vidyabhusana could have solved the case by merely referring to Madhvacarya’s Brahma-sUtra-bhasya.
Besides this, in the last chapter of his Siddhanta-darpana, Vidyabhusana strongly refutes the theory
that the three chapters in the Srlmad-Bhagavatam dealing with Lord Brahma’s bewilderment are
interpolated as claimed by the Madhvas. This disproves the view of other misinformed authors who
claim that Vidyabhusana remained an avowed Madhva rather than a Gaudlya. Once again, this also
corroborates that the view propounded by Vidyabhusana was mainly that of a formal affiliation
through initiation, and not an uncompromising philosophical adherence. This remains so despite the
many congruent points he might have raised in his works, as so well observed by B. N. K. Sharma:2
—These facts are sufficient to establish that Baladeva is virtually in agreement with Madhva on all the
fundamental points of his system. That is why we find him proclaiming his loyalty to Madhva and
affirming the historical and spiritual descent of the Caitanya-sampradaya from Madhva, without any
hesitation or mental reservation, not only in the Prameya-ratnavall, but also in his Siddhanta-ratna,
which is an introduction to his Govinda-bhasya and his own commentary on it, quoted earlier. This
would suffice to place his allegiance to the Madhva-sampradaya beyond question.”
The Manuscript and its Authorship
To the present moment, only one manuscript could be located for consultation, preserved in
the Sri Gauranga Grantha Mandir, which is obviously a second hand copy. Neither the text itself nor
the transcription is dated, but from the paper, ink and style we can infer that it is not older than late
19th century. Unfortunately, the scribe did a very inattentive and faulty transcription, replete with
spelling mistakes, missing words, and even missing verses. At the colophon we find the following
words: iti srl-visvanatha-cakravartina viracita srl-gaura-gana-svarUpa-tattva-candrika samapta, —Thus
ends the Sn-gaura-gana-svarUpa-tattva-candrika composed by Sri Visvanatha Cakravartl.” After this it
is mentioned: srl-rama-narayana-chatrako muda iry-ananda-narayana-bhUsuraya lilekha vai gaura-
gana-svarUpa-tattvabhidham sundara-candrikam iyam (sic),“The pupil of Sri Rama Narayana joyfully
copied this beautiful Gaura-gana-svarUpa-tattva-candrika for the brahmana Sri Ananda Narayana.” It is
doubtful that this is the very same copy written by the said scribe, as common scribes would often
copy the signatures of previous scribes without even realizing the blunder, especially if those were
written in a Sanskrit verse. Moreover it is grammatically incorrect to use the verbal form ‘lilekha,’ a
reduplicated perfect, for an action done by oneself, for this tense usually expresses distant past not
19	This is clearly deduced by the age of the manuscripts, many of which were copied during Vidyabhusana’s
lifetime.
20	History of the Dvaita School of Vedanta, Appendix V.

witnessed by the speaker, and the word ‘iyam’ is a gross mistake that should instead take the
accusative form ‘imam.’ This simply corroborates what is so clear from the transcription of the text:
that the scribe knew no Sanskrit at all. As for the name of Visvanatha CakravartI as the author of the
text, a few valid doubts may be raised regarding its authenticity, but none of them seem to be strong
enough to totally rule out the possibility. The first point is obviously the fact that apart from a single
manuscript, no other copy seems to be available in any major library in India or abroad. Yet from the
very manuscript it is evident that there must have been other copies of the text, which might still exist
somewhere, possibly in some private collection. We also hear of some supposedly lost works of
CakravartI, as, for example, the Aisvarya-kadambinl, so even if only one copy of Gaura-gana-svarupa-
tattva-candrika is extant at present, it might indeed be his composition, since all of his works did not
circulate widely enough to reach our hands three centuries later. The same holds true in the case of
several other works of prominent Gaudlya acaryas, which are somehow known to have been written,
but were not preserved and propagated. Had SrIla JIva GosvamI not taken the required steps to copy
and distribute the Gosvaml’s literary heritage, perhaps we would hardly have access to but a few of the
texts available in his days. Unfortunately, after JIva GosvamI, such efforts were rare, if made at all, and
many subsequent works fell into oblivion. Such was the situation in Visvanatha’s time, and it so
remained until the appearance of systematic libraries and printing presses improved the situation to
some extent: the former, by giving the manuscripts better conditions for preservation than those
offered at homes and temples, and the latter, by ensuring that the texts would be spread far and wide
- the best means to ensure that they will never be lost.
In this way, no matter how important Visvanatha CakravartI and his works are considered
today, we cannot say that the present text is not his merely because it was not sufficiently copied and
distributed as were his other works. We also do not hear of any ancient and comprehensive list of his
writings, so it is not expected that later biographers would mention a book which was unknown to
them. In his commentary on the Caitanya-bhagavata, Adi-llla, 14.87, published in 1932, SrIla
Bhaktisiddhanta SarasvatI quotes some verses21 from a book named Gaura-gana-candrika attributed to
21	Mahaprabhura aprakatera satavarsa madhye katakaguli ‘guru-tyagi’ murkha pasandi vyakti ye apanadigake
Isvaravatara baliya pracara kariyachila, tad-visaye srImad-visvanatha cakravartI thakurera racita baliya kathita
‘gaura-gana-candrika’ namni pustikara erupa likhita ache -caitanya-deve jagadTsa-buddhin kecij janan vrksya ca
radhavange | svasyesvaratvam paribodhayanto dhrtvesa-vesam vyacaran vimudhah || tesam tu kascid dvija-
vasudevo gopaladevah pasupangajo ‘ham | evam hi vikhyapayitum pralapi srgala-samjnam samavapa radhe || srI-
visnudaso raghunandano ‘ham vaikuntha-dhamnah samitah kapIndrah | bhakta mameti cchalanaparadhat
tyaktah kapIndreti samakhyayaryaih || uddharartham ksiti-nivasatam snla-narayano ’ham | samprapto ’smi vraja-
vana-bhuvam murdhni cudam nidhaya | mandam hrsyann iti ca kathayan brahmano madhavakhyas cudadharL tv
iti jana-ganaih kIrtyate vangadese || kTspa-filam prakurvanah kamukah sudra-yajakah | devalo ‘sau parityaktas
caitanyeneti visrutah || ativadyadayo ’py anye parityaktas tu vaisnavaih | tesam sango na kartavyah sangad
dharmo vinasyati || alapad gatra-samsparsan nihsvasat saha bhojanat | sancarantIha papani taila-bindur
ivambhasi || “Within a hundred years after the disappearance of Mahaprabhu some, foolish atheists rejected
their gurus and advertised themselves as incarnations of the Supreme Lord. In this regard, the Gaura-gana-
candrika, which is said to be written by Srimad Visvanatha Cakravarti Thakura, states as follows: ‘Having seen
that others considered Lord Caitanya the Lord of the universe, some foolish people of Radhadesa wandered
about dressed as the Supreme Lord advertising themselves as the Supreme. Among them, there was a brahmana
named Vasudeva, who used to prattle proclaiming that ‘I am Gopala, Nanda Maharaja’s son.’ He became known
in Radhadesa as ‘jackal.’ Another one named Visnudasa used to say, ‘I am Lord Ramacandra and came from
Vaikuntha. The leading monkeys such as Hanuman are my devotees.’ On account of his deceitfulness and
offenses, he was rejected by respectable people, who called him as leader of the monkeys. ‘I, Lord Narayana,
have appeared in the land of Vraja to deliver the people of the earth.’ Speaking in this way, a brahmana named
Madhava used to put a jewel on his head and thus lie to the ignorant, therefore he became known by the people
of Bengal as cudadharl, one who wears a jewel on the head. This Madhava was a priest of the sudras and lived off
deity worship. Being the very lusty, he used to imitate the pastimes of Krsna with the gopls. It is heard that he

Visvanatha CakravartI, but none of them appear in this manuscript. Although he does not mention
the source, it is possible that he got those verses from the notes written by Yashoda Lal Talukdar on
Nityananda Dasa’s Prema-vilasa, page 249, published in 1913. The latter also did not mention his
source, but it is probable that he consulted a manuscript of the text. Oddly, in the Gaudlya Vaisnava
Abhidhana, Haridasa Dasa lists three manuscripts with a similar name, all of them attributed to
CakravartI: Gaura-gana-candrika, Gaura-gana-svarupa-tattva-candrika, and Gaura-ganoddesa-candrika.
From the descriptions it seems that he actually had access to them and verified that they were
different texts, but sadly he did not give many details.
The inconsistence of the transcription of the consulted manuscript poses several difficulties to
assess its authenticity. We know the outstanding level of the scholarship of Srlla Visvanatha from his
innumerable works and it is absolutely not possible that he would write anything substandard in
terms of grammar, prosody, rhetoric and philosophy. While the first two can be totally disfigured by
an incompetent scribe, the latter two are hardly prominent in this genre of composition, which is
solely meant to be a list of names with their respective identities in the previous pastimes of the
Supreme Lord. Yet from the beginning there are clear traces of mellow and scholarship which are
distinctly seen in Cakravartl’s writings. In the mangalacarana, the author beautifully plays with the
gender of the words so as to impart to the reader the concept that Lord Krsna and SrImatl RadharanI
are both combined in Lord Caitanya’s form. He then proceeds to state that the purpose of this
compilation is to supplement the list of names given in the Gaura-ganoddesa-dlpika, a task which was
very well done by presenting around sixty names which do not appear in that text. Although the
Gaura-gana-svarupa-tattva-candrika resembles and follows the Gaura-ganoddesa-dlpika in most
aspects, the author was also bold enough to occasionally diverge from Kavi Karnapura’s correlation of
identities, as it can be easily seen in the charts at the end of this edition. In a few instances, he backed
up his statements with verses from the Srtmad-Bhagavatam,22 23 24 25 26 27 28 Padma Purana,23 Rupa Gosvaml’s
Vidagdha-Madhava24 and Krsnadasa Kaviraja’s Govinda-lllamrta,25 among other sources. Some
interesting concepts presented here are the multiplicity of identities associated with a single individual
and the abilitity of the Lord’s eternal associates to expand themselves in different capacities, such as
direct manifestations (prakasa),26 partial expansions (kala),27 and expansions entering other
personalities (avesa),28 features which are usually distinctly seen in connection with Lord Krsna and
His different avataras, as described in the first chapter of Srlla Rupa Gosvaml’s Laghu-bhagavatamrta.
was rejected by SrI Caitanya Mahaprabhu. Similarly, there are other deviants like the ativadls, etc. who were
rejected by the Vaisnavas. One should not associate with such persons, for one’s religiosity is destroyed by their
association. By talking to them, eating with them and touching them or even their breath, sinful reactions spread
just as a drop of oil over the water.”
22	Verse 64.
23	Verses 11, 16 and 42.
24	Verse 66 and 68.
25	Verses 36, 38 and 44.
26	Verses 69, 136, 165, 166, 170, 172, 173, 175, 176, 180, 181, 182, 184 and 198.
27	Verses 158, 180 and 186.
28	Verses 133, 134, 135, 148, 150, 151, 152, 155, 160, 162, 165, 170, 172, 177, 185.

TEXT 1
BjT rTDfrmftr
тг^гт^гт угуп|ччщ i
Ginfzyfimi: fs^'^tfmrDffrmfT уп^ттуу
Wdinf giTr: SH jyft sr те^уч^у: ii ? ii
bhaje radha-murtim kam api nava-gaura-dyuti-bharam
sadakhyayan dhyayan madhura-madhuram yam anupamam |
ghana-syamah krsno ’dbhuta-madhurima nanda-tanaya
idanlm gaurah san jayati sa navadvlpam abhitah || 1 ||
Always meditating on and speaking about Him, I worship this certain person in Srimati
Radharani’ form, which has a fresh golden radiance, is the sweetest nectar and is peerless. This is
the very same Sri Krsna, the blue-complexioned son of Nanda Maharaja, Whose sweetness is
wonderful. He has now assumed a golden complexion and is glorified all over Navadvipa.
TEXT 2
ут ftfT к^^иТргчкчкй:
4%MrVik>ifVH4viuTHifdprRTHi i
tri (Vilify fk c Vf- svi^&qviuTniifdk)
*УкУУУУС#£кТ II 2 II
ya krta kavlndra-karnapura-pada-sarasaih
panca-tattvakadi-nama-varnanadi-pustika |
tam vilokya kim ca vai svarupa-varnanadikam
san-mude suvarnyate svarupa-tattva-candrika || 2 ||
Having studied the book composed by the revered Kavi Karnapura which contains the
names and descriptions of the panca-tattva and their associates, and having observed further
descriptions of original identities, names, etc., this “Svarupa-tattva-candrika” is now being well
described by me in real joy.
TEXT 3
sVm tFvfnr	сг^ ург c yty i
TSffVfk: ykfTtr чдууууВ^н: ii 3 ii
svena tattvena caikena catustayam yutam ca yat |
rasavidbhih prakathitam panca-tattvam abhedatah || 3 ||
Four features (tattvas) combined with the feature of the Supreme Lord Himself are said to
be the undivided panca-tattva by those who know rasa.

TEXT 4
tecf^kisvii^rBidit^ ISmFcreFFvrtqk wv к^^т: II4II
srl-bhakta-rupo nanu tat-svarupo
bhaktavataro ’para-tat-samakhyah |
tac-chaktiko ’vatarad ity abhedat
smit-panca-tattvatmaka eva krsnah || 4 ||
Lord Krsna Himself undividedly descended in the form of this expanded panca-tattva - the
form of a devotee, the expansion of a devotee, the incarnation of a devotee, a devotee and the
devotional energy.
TEXT 5
yfTT svwercNT^ tFvm^pfNT ii 5 II
yatha svarupa-caranair uktam tattva-nirupane || 5 ||
As stated by Srila Svarupa Damodara when defining the Lord’s features:
TEXT 6
ЧхМтсШгЧк) k(SNT Bf^^pfsv^^ I
Bf^rvtR вшкУ nrnrim	ii 6 ii
panca-tattvatmakam krsnam bhakta-rupa-svarupakam |
bhaktavataram bhaktakhyam namami bhakta-saktikam || 6 ||29
“I offer my obeisances unto Lord Krsna in His five features: the form of a devotee, the
expansion of a devotee, the incarnation of a devotee, a devotee and the devotional energy.”
TEXT 7
S4HtT:4%MtV sy f^ytf	ll 7 ii
spastarthah panca-tattvasya kriyate hi samasatah || 7 ||
The clear meaning of these five features is now briefly given.
TEXT 8
29
This verse appears in the Caitanya Caritamrta, Adi-lila, 1.14 and 7.6.

fnfty[R7dfVrgFPit %yT Byyv^ykT ii 8 ii
bhakta-rupo gaura-candro ya asm nanda-nandanah |
nityananda-visvarupau jneyau bhakta-svarUpakau || 8 ||
He Who was previously known as the son of Nanda Maharaja has now appeared in the form
of a devotee as Lord Gauracandra. Lord Nityananda and Visvarupa are known as the expansions of
a devotee.
TEXT 9
BWdVMirlsttm Bi^zif^idiDR: i
вщкут: ™№тгтш fV|ym ynftfSfBr: ii 9
bhaktavataro ’dvaitas ca bhakta-saktir gadadharah |
bhaktakhyah srlnivasadya vijneyas ca manlsibhih || 9 ||
Those who are learned know Advaita Prabhu as the incarnation of a devotee, Gadadhara
Pandita as the devotional energy, and Srivasa Thakura and others as the devotees of the Lord.
TEXT 10
szpdtsy ymygTTf: fi^iTr wy c /
dfy: SFPk wtyyc sf^rT fVrc°Nf: ii io ii
sam-sabdo ’tra samyag-arthah pra-prakrstartha eva ca |
dayah samparka ity uktah sampradayo vicaksanaih || 10 ||
The word ‘sampradaya’ is defined by the wise in the following way: ‘sam’ means correctly,
‘pra’ means superior, and ‘daya’ means connection.30
TEXT 11
yfefZit: STRdfyft ctp? SrT^fPr znyy: I
™fW^^Rkfgyf: pt% yrjf smpf: II 11 II
tad-visistaih sampradayi caturdha so ’pi sastratah |
srl-brahma-rudra-sanakodbhavah padme yatha smrtah || 11 ||
According to the scriptures, there are four heads of sampradayas, each with its own
characteristics, starting from Sri, Brahma, Rudra and Sanaka Kumara, as described in the following
verses from the Padma Purana:
30	That means the connection which imparts superior knowledge correctly.

TEXTS 12-13
@tr: klT BrfVfsyrfntr cFVfTr: п^я^Т^я: I
™1"f^dSHk>i VfsNTVT: f°aftfpnvnfT: II 12 ll
SFPidTyrfVfhtnT yf mRTstr faspiT mitm l
@tfT intvfT sf^r tftfT dfaT miclt, ii 13 II
atah kalau bhavisyanti catvarah sampradayinah |
sri-brahma-rudra-sanaka vaisёavah ksiti-pavanah || 12 ||
sampradaya-vihina ye mantras te nisphala matah
ato jnatva sampradayam tato diksam samacaret || 13 ||
—In the Age of Kali there will be four founders of sampradayas: Sri, Brahma, Rudra and
Sanaka Kumara. These Vaisnavas will be the sanctifiers of the earth. The mantras received outside
these sampradayas are considered fruitless. Therefore, having become acquainted with a
sampradaya, one should go through the process of initiation.” 31
TEXT 14
J^Rryiifd+TFr tdt l
nr dTsr: ч^тстя*уг wm w i
™fim^fis^nfvfyf trsut sfizTk iftf II 14 ii
guror gurus tasya gurur ity-adi-kathane tada |
na dosah pancaratrasya pramaёam darsyate maya |
srimad-vyasa-muner vakyam tat-sutam sri-sukam prati || 14 ||
One does not commit a fault by mentioning one’s guru, his guru, and so on.32 I will provide
some evidence from the Narada-pancaratra. The following is a statement by the sage Vyasadeva to
his son Sukadeva:
31	Vide footnote 7 in the introduction.
32	According to the etiquette mentioned in scriptures such as the Manu-smrti (2.199), usually the name of one’s
guru should not be uttered.

Gaura-gana-svarupa-tattva-candrika
7
TEXT 15
+|pii I
UWItTC WRP^f	II ?Ч ||
gurur me bhagavan saksad yogindro narado munih I
gurur guror me sambhus ca yogindranam guror guruh ||
ity-adi sarasat tatra naparadho bhavet kila II 15 ||
“My guru is directly the blessed sage Narada, the best among
yogis, and his guru is Sambhu, the guru of the greatest yogis."5 On
account of its poetical expression, in this and other instances there is
no fault at all in mentioning one’s guru.
TEXT 16
Ш:	тпШгщ; I
narado brahmanah sisyah padme ceti prakirtitam |
pancaratra-mate sambhoh sisyo hi narado matah II16 ||
In the Pancaratra view, Narada Muni is considered a disciple
of Lord Siva, but in the Padma Purana, Narada is said to be disciple
of Lord Brahma.
5	Narada-pancaratra, 3.31.

8
Gaura-gana-svarupa-tattva-candrika
TEXT 17
7T: I
^cFRcT	II ?vs ||
sampradaya-gatatvad vai brahmanah sisya eva sah |
etan matam yukti-rasad grahanlyaiii vicaksanaih || 17 ||
Since Narada is a member of our sampradaya,6 he mus
certainly be a disciple of Brahma. This view should be accepted b)
the wise on account of logical reasoning.
TEXT 18
mm:	i
ЯЩТ ^FTr^frT* II ||
brahmanah sampradayo yam prasangat parilikhyate I
paravyomesvarasyabhuc chisyo brahma jagat-patih || 18 ||
In this connection, the sampradaya of Lord Brahma will now
be outlined. Lord Brahma, the lord of the world, became a disciple of
Lord Narayana, the Lord of Vaikuntha.
TEXT 19
fJMH ШНГ |Мм4|ЧЩ II II
6	Namely Brahma-madhva-gaudlya-vaisnava-sampradaya.

Gaura-gana-svarupa-tattva-candrika
9
tasya sisyo narado ’bhtid vyasas tasyapi sevakah I
suko vyasasya sisyatvam prapto jnanavabodhanat II19 II
Narada Muni became Lord Brahma’s disciple, and Vyasadeva
became Narada’s servant. Sukadeva received transcendental
knowledge from Vyasadeva and thus became his disciple.
TEXT 20
cTFT ftra:	^ f^TFfT: I
чезгярй щрт- ii и
tasya sisyah prasisyas ca bahavo bhutale sthitah |
vyasal labdha-krsna-dlkso madhvacaryo maha-yasah || 20 ||
Sukadeva has many disciples and grand-disciples all over the
world. The renowned Madhvacarya received initiation in the Krsna-
mantra from Vyasadeva.
TEXT 21
W4ZJ4 ТгЧЫ	|
гт^г	щт- и ч и
antar-garbhah sampradaya ity atah kathyate budhaih |
tasya sisyo ’bhavat padmanabhacaryo mahasayah II 211|
Therefore, the wise say that Madhvacarya is the core of our
sampradaya. Madhvacarya’s disciple was the magnanimous
Padmanabhacarya.

10
Gaura-gana-svarupa-tattva-candrika
TEXT 22
ШЧ ftpafr	-ЩЧЩ\ fer: I
tasya sisyo naraharis tac-chisyo madhavo dvijah |
aksobhyas tasya sisyo ’bhut tac-chisyo jaya-tirthakah || 22 ||
Padmanabha’s disciple was Narahari, and Narahari’s disciple
was the brahmana Madhava. Aksobhya became Madhava’s disciple,
and Aksobhya’s disciple was Jaya Tlrtha.7
TEXT 23
Ri'xil 4siPiRk I
Й1ЖШ farit tl-^WW ЧТО: II Ч II
tasya sisyo jnanalabdhas tasya sisyo mahanidhih |
vidyanidhis tasya sisyo rajendras tasya sevakah II 23 ||
Jaya Tirtha’s disciple was Jnanasindhu,8 and Jnanasindhu’s
disciple was Mahanidhi. Vidyanidhi was Mahanidhi’s disciple, and
Rajendra became the servant of Vidyanidhi.
7	Regarding the relation between Padmanabha, Narahari, Madhava and
Aksobhya, vide introduction, pages xxxi-xxxii.
* The name Jnanalabdha in the text is obviously a variation of Jnanasindhu,
which is seen in most of the lists.

Gaura-gana-svarupa-tattva-candrika
11
TEXT 24
WWfH ШЧ	|
^ чтч: чтщ: ^т: ^trm: и я« ll
jayadharmo munis tasya sisyo ’bhut tasya sevakah |
babhuva paramah sadhuh sri-yutah purusottamah || 24 ||
Rajendra’s disciple was the sage Jayadharma. The illustrious
and great saint Purusottama became the servant of Jayadharma.
TEXT 25
ftpsqt	ТЩЙгГ. И ЧЧ 11
tasya Sisyo vyasa-tlrthas tasya laksmipatis tatha 1
tasya sisyo madhavendro yad-dharmo ’yam pravartitah || 25 ||
Vyasa Tirtha was Jayadharma’s disciple, and Laksmipati was
Vyasa Tirtha’s disciple. The disciple of Laksmipati was Madhavendra,
by whom this religion of love for God was established.
TEXTS 26-27
cTFT	11 4$ 11
тптг Tjfaqfa ^	1

12
Gaura-gana-svarupa-tattva-candrika
pura vrndavane hy asld ayam kalpa-tarur hareh |
tasya sisya Isvarakhyah pur! yo vraja-mandale || 26 ||
gargo munir nama cakre sri-rama-krsna-candrayoh |
gaura-candrah svikrtavan sisyatvam yasya gauravat || 27 ||
Madhavendra Purl was previously Lord Hari’s desire tree in
Vrndavana. His disciple was named isvara Puri, who in Vraja had
been Garga Muni and had given the names to Krsna and Balarama.
Lord Gauracandra respectfully became his disciple.
TEXT 28
vancha-trayabhilasi san sri-nanda-nandanah kalau I
prakato ’bhuc chaci-garbhad radha-bhava-dyutim dadhat II 28 ||
Having three desires, the son of Nanda Maharaja appeared in
the Age of Kali from the womb of Mother Saci exhibiting the
splendour and emotions of Srimatl Radharani.
TEXT 29
ВЧГСЧТ ifir toiw: ffcRt
sri-radhika-pritir iyarii kldrk syan
mamaiva madhuryam idarii kldrg va I
mamanubhavat subb^ta tathasya

Gaura-gana-svarupa-tattva-candrika
13
iti tri-vanchah krtino vidantu II 29 11
“What is the Love that Sri Radhika feels for Me? What is the
sweetness derived from Me? What is the happiness she feels by
experiencing love for Me?” The learned should know that these are
Lord Krsna’s three desires.
TEXT 30
riff s^RTRRrmf^nw ш: ii и
avatirne gaura-candre krsne ’vatarini dhruvam |
tarhi sarve ’vataras tam avisan natra samsayah || 30 ||
Lord Caitanya is certainly Lord Krsna Himself, the primeval
form of God (avatari), thus there is no doubt that when He
descended, all His avataras entered into Him.
TEXT 31
зтщщйдатчтт ifkiiM: щ и ц ii
karanambhodhisayl yah srlmat-sankarsano ’dhuna |
avatarad visvarupa-nama gauragrajah prabhuh || 311|
Lord Sankarsana, Who lies down in the Causal Ocean, has
now descended as the elder brother of Lord Gaurariga named
Visvarupa.

14
Gaura-gana-svarOpa-tattva-candrika
TEXT 32
ft	sM4«Scl I
ТПТГ	П ftc-HI-M. ^ ^ IU4 ||
svam sasvade hi nikhilam rasaih yo vraja-mandale |
ramo nana-sarirena sa nityananda eva ca || 32 ||
Lord Balarama, Who completely relished His own rasa in
Vraja, has now appeared in a different body and is known as
Nityananda.
TEXT 33
qis+itMfW ч тагй цф>т нчт i
|| ?з ||
paduka-chatra-picchaiii ca vastradi bhusanaiii tatha I
sayyadi krsna-candrasya sarvarii sesodbhavam dhruvam || 33 II
All of Lord Krsna’s sandals, umbrellas, peacock feathers,
garments, ornaments, couches, etc. are certainly manifestations of
$esa.
TEXT 34
fraiw чЕпя^шт:	tfttiww: I
^ 4^14R:	и к
krsnasya yati-sayyas tah sarvah sri-sesa-sambhavahl
etena madhuro bhavah sutaram eva sangatah || 34 ||

Gaura-gana-svarupa-tattva-candrika
15
All of Lord Krsna’s couches for resting are a manifestation of
$esa by which romantic love (madhura-bhava) becomes very
propitious.
TEXT 35
wm ш и зч и
radhika-vad dhareh sayyam apasyal lalitadayah I
govinda-llla-piyuse pramanam darsyate maya II 35 ||
Lalita and the other gopis saw that Lord Hari’s bed looked like
£ri Radhika. I will show evidence from the Govinda-tilamrta.
TEXT 36
dl^d<HIMHRlRldljf4 I
o^Tfi^rhl^^THRl^i qmiq4W[ HfRjlPNM:||^ll
praslista-puspoccaya-sannivesarii
tambula-raganjana-citritangim |
vyaktibhavat-kanta-vilasa-cihnam
sayyam apasyan sva-sakhlm ivalyah 11 36 II
“The gopis saw the bed decorated with an arrangement of
multiple entwined flowers and spotted with pan, red powder and
ointments, and thought that it looked like their friend Radharanl’s
body, which was also exhibiting similar signs of a lover’s pastimes.”
9 Krsnadasa Kaviraja’s Govinda-lllamrta, 1.65.

16
Gaura-gana-svarupa- ta t tva- candrika
TEXT 37
"dMjpsfl ft	Ч ЩПТ* I
d^dlW Ш ^	^ II ^vs II
kiiii cananga-manjari hi svayam seso na samsayah |
tatraivasya pramanam ca kriyate sphutam eva ca || 37 II
Furthermore, Ananga Manjari is undoubtedly Sesa Himself.
The clear evidence for this is also in the Govinda-lllamrta and is
presented below:
TEXT 38
sfftrerit %ц Pl^lllld: I
^rr Ы	и it и
sri-rupa-manjari seyaiii vaidhatri nipunagratah |
rasollasa-kari daksa saisl cananga-manjari || 38 ||
“The skilled Rupa Manjari is Lord Brahma and is on the front
line. Ananga Manjari, who is very expert in making arrangements for
the enjoyment of transcendental mellows, is Sesa.”10
TEXT 39
^«■d^lfd	4*4) 4<д1 I
ftftRf:	II ^ II
' Govinda-lllamrta, 9.97.

Gaura-gana-svarupa-tattva-candrika
17
antardhanam visvariipah krtavan paramo yada I
nityanandena militah sthita eva tada prabhuh |! 39 II
When the Supreme Lord Visvarupa disappeared, He remained
merged with Lord Nityananda.
TEXT 40
ЗТ^гп|сГ^|5>^сМ 4 w: II #0 II
radhika-prana-rupa ya visakhasit pura vraje I
adhunadvaita-candro ’bhud avatirna na saiiisayah 11 40 11
Visakha, who formerly in Vraja was Radharanfs life and soul,
has now undoubtedly descended as Advaitacandra.
TEXT 41
^	II v? II
sadasivo ’bhavac chrila-visakha vraja-mandale I
anenadvaita-candram ca vaded dhlrah sadasivam II 41 II
Sadasiva became the beautiful Visakha in Vraja, therefore the
learned say that Advaitacandra is Sadasiva.

18
Gaura-gana-svarupa-tattva-candrika
TEXT 42
Н'ЙЙач,!
•uwilngjftMi tom ^ *kiRh: ii чч и
pramanam darsyate catra yatha padme prakirtitam |
narayano ’bhul lalita visakha ca sadasivah II 42 ||
I will present some evidence. In the Padma Purana it is stated:
“Narayana became Lalita, and Sadasiva became Visakha.”
TEXT 43
f4<<7f W ^«iddHI'W 'STfrT II II
govinda-llla-plyuse pramanam capi darsyate |
smara-yajne yatha kundalata-vakyam hariiii prati II 43 II
Further evidence from the Govinda-lilamrta is also given in
Kundalata’s words to Krsna during Cupid’s sacrifice:
TEXT 44
tom	i	j
sMl liftor m n »» и
visakha sankari miirtir lalita satamanyavl |
sauci sudevika tungavidya dandadhari tatha {| 44 II

Gaura-gana-svarupa-tattva-candrika
19
“Visakha is Sankara, Lalita is Indra, Sudevi is Agni, and
Tungavidya is Yamaraja.”11
TEXT 45
Huiif-*4i	feraiwaw
*гф>ц^гж:	^гачрпи«чн
svarnanka-rupa hari-vaksasi sthita
vrajasya laksmlr vraja-mandale pura I
yasid idamth samabhud gadadharah
snman parah pandita ity asamsayah || 45 ||
Laksml Devi had previously appeared in Vraja as a golden
mark situated on Lord Hari’s chest. She has now undoubtedly
appeared as Sriman Gadadhara, the great scholar.
TEXT 46
чг*т iTtw	i
теш:	I
ЯКЧ1Ш ЩЦ $1Ьн<г1МсА II n II
parjanyo nama gopala aslt krsna-pitamahah |
upendra-misrah sanjatah Srihatte sapta-putravan I
variyasl nanda-mata sasya sri-kamalavati II 46 11
The cowherd man named Рафпуа, who was Krsna’s paternal
grandfather, has now taken birth in Srihatta as Upendra Misra and
" Govinda-lilamrta, 9.95.

20
Gaura-gana-svarupa-tattva-candrika
[ has seven sons with his wife, Kamaiavati, who was previously Nanda
[Maharaja’s mother named Variyasi.
TEXT 47
yasoda-nanda-nrpatl pura vrndavanesvarau |
sacl-srimaj-jagannatha-misrav adya babhuvatuh || 47 ||
Mother Yasoda and King Nanda, the previous rulers of
Vmdavana, have now become Mother SacI and Jagannatha Misra.
TEXT 48
fa jfa ЧТ? wr: II *c и
rukminl satyabhama ye sthite krsna-priye pura I
laksml-visnupriye jate idanirii natra sarhsayah || 48 ||
Rukminl and Satyabhama, who had previously appeared as
Lord Krsna’s beloved wives, were now bom as Laksmipriya and
Visnupriya. There is no doubt about it.
TEXT 49
^ fab W$bU|4|: |

Gaura-gana-svarupa-tattva-candrika
21
ЧЧМ'А	W: II n ||
rohinl-vasudevau yau pitarau rama-krsnayoh |
padmavati Sri-hadai-pandito natra samsayah || 49 ||
Rohini and Vasudeva, the parents of Krsna and Balarama,
have now undoubtedly appeared as Padmavati and Hadai Pandita.12
TEXT 50
Ц<М\ЧЩ	Щ f&cTT I
^TT	II Чо ||
balaramasya grhini varuni ya sthita pura |
nityanandasya grhini vasudha sabhavat kila || 50 ||
Varuni, who had formerly appeared as Lord Balarama’s wife,
has now certainly become Vasudha, Lord Nityananda’s wife.
TEXT 51
ЗШ ш	II 4? II
ananga-manjari yasid radha-prana-svarupini I
adya sa jahnavi-namni nityananda-priyottama II 511|
Ananga Manjari, who was as dear as life to Radharani, has
now become Lord Nityananda’s most beloved wife named Jahnavi.
12 Also named Mukunda.

22
Gaura-gana-svariipa-tattva-candrika
TEXT 52
dWlfafa	ft I
qfalfcTCPft	II ^ II
pravista revati tasyam iti kecid vadanti hi |
kslrabdhisayi bhagavan viracandro ’bhavat svayam II 52 ||
Some say that Revati entered Jahnavfs body. Ksirodakasayi
Visnu Himself became Viracandra.
TEXT 53
ftbUj4l<l^| ЧТ <HJTc<jU44>lRuO I
Р|^НШ1С^Ч^гММ-<1гЧм11^ТГ II 43 II
visnu-padodbhava ganga ya jagat-punya-karini |
nija-namnabhavac chriman-nityanandatmajadhuna || 53 ||
Ganga, who sprouts from Lord Visnu’s foot and purifies the
universe, has now become the daughter of Lord Nityananda and
remains known by her own name.
TEXT 54
’ПрчБг: srajff ?RTfflr^j^[?TT: I
Рнн--^ ^тчгат чгаФ fen и ч« и
ganga-patih santanur hi rajasit purva-kalatah I
nityanandasya jamata hy adhuna madhavo dvijah || 54 II

Gaura-gana-svampa-tattva-candrika
23
King Santanu, who had formerly been Ganga’s husband, has
>ow become the brahmana Madhava, Lord Nityananda’s son-in-law.
TEXT 55
и чч ii
puraslc chankara-sakhah kuverah siva-sannidhau |
kuveracarya-namabhud advaita-janako ’dhuna II 55 II
Kuvera, who was previously known as Lord Siva’s friend, has
now become Kuveracarya, the father of Advaita Prabhu, and thus
remains in close association with Lord Siva.
TEXT 56
Ч?Т II 4$ I
kuvera-grhini yasit kailase vara-varninl |
labha-devi babhuvadyadvaitasya jananl para || 56 ||
The beautiful wife of Kuvera in Kailasa has now become
Labha-devi, the exalted mother of Advaita Prabhu.
TEXT 57

24
Gaura-gana-svarQpa-tattva-candrika
3TfTT tf^rtfldlftdl	II Ч'э II
sandipani-muner matamaho yo ’bhut pura hi sah |
adhuna samabhut sita-pita govinda-thakkurah || 57 ||
He who was previously Sandlpani Muni’s maternal
grandfather has now become Govinda Thakura, the father of Sita
Thakuranl.
TEXT 58
^	|| II
sitaya janako yena bhuto yam tat pracaksyate |
ekada puspa-gahane prasuna-cayanonmukhah 11 58 II
I will now narrate how he became Sita’s father. Once he was
engaged in collecting flowers in a forest of flowers.
TEXT 59
I
шч w:	-ц^тч и чч и
yoga-mayam bhagavatim paurnamasim vicintayan |
babhrama brahmanah srila-govindas tu yathepsitam || 59 ||
The fortunate brahmana Govinda was wandering about at will
meditating on Paurnamasi, the Lord’s yoga-mdya personified.

Gaura-gana-svampa-tattva-candrika
25
TEXT 60
I
^irit ^ щ: I
^TfriqidH+^HIJH+lSFIT:	wtt: ii ^ и
krpavati paumamasi bala-rupena kanane |
sthita jahasa viprendro daivat tarn ca dadarsa sah I
pratipalana-kartrtvaj janako ’syah sa sammatah II 60 ||
The merciful Paumamasi stood in the forest in the form of a
child and smiled. By divine providence, that best of brdhmanas saw
her, and for having raised her, he is considered her father.
TEXT 61
^d&rtftuR II м II
paumamasi vraje yasid govindananda-karini |
sita-rupenavatirna sri-yutadvaita-gehini II 611|
I
I
Paumamasi, who in Vraja was always giving joy to Govinda,
has now descended as Sita, Srila Advaita Prabhu’s wife.
TEXT 62
ц\ттт wrcfi Wlf ftta i
зт^тт d^frdi Фрчш fazm: и ^ и

26
Gaura-gana-svarupa-tattva-candrika
yoga-maya bhagavati paurnamaslti niscita |
anenemam vadet sitam yoga-mayam vicaksanah || 62 ||
Paurnamasi is certainly the Lord’s yoga-maya, therefore tb
wise call Sita Thakurani lyoga-maya.'
TEXT 63
*PPt	II Ц II
krsna-lila-bija-rupa yoga-mayaiva niscita I
pramanam dasama-skandhe vyaktam eva virajate || 63 ||
Yoga-maya is definitely the source of Lord Krsna’s pastime;
The evidence clearly appears in the tenth book of the Srimoc
Bhagavatam:
TEXT 64
ч*нмГч HI тй: ?П<<1^УЧ(^+Г4,
%¥4 7^ ЧЧЧ%	II II
bhagavan api ta ratrih saradotphulla-mallikam I
viksya rantum manas cakre yoga-mayam upasritah II 64 II

Gaura-gana-svarupa-tattva-candrika
27
“Upon seeing those autumn nights surcharged with the
fragrance of blossomed jasmines, the Supreme Lord made up His
mind to enjoy loving pastimes resorting to yoga-maya."n
TEXT 65
<r$d*flsr4^ II $4 II
vidagdha-madhave capi pramanam sphutam Iksyate II65 II
Another clear evidence is seen in Srila Rupa Gosvamfs
Vidagdha-Madhava as follows:
TEXT 66
ъфшчч: ц$\т
тщщ щ=тгйгтт	и ц II
so ’yarn vasanta-samayah samiyaya yasmin
paurnam tam Isvaram upodha-navanuragam I
gudha-graha ruciraya saha radhayasau
rangaya sarigamayita nisi paurnamasl || 66 ||H
“Springtime had arrived and the full moon (Paurnamasl), so
bright that it concealed all other celestial bodies, made the Supreme
Lord, Who was complete in Himself and yet full of new loving 13 1413	Srimad-Bhagavatam, 10.29.1.
14	Vidagdha-Madhava, 1.10; Caitartya Caritamrta. Antya-lila. 1.136.

28
Gaura-gana-svariipa-tattva-candrika
emotions, meet the beautiful Radharani at night for
pastimes.”
amorou.
TEXT 67
ri Зри ч1и}ч1^1	w и и
idarii srutva paumamasi pravivesautaje yatha || 67 ||
Having heard this, Paumamasi enters the cottage, as
described in the following words:
TEXT 68
+I4l4l4<f(fa
#	«Riijfcf и \t и
!	vahanti kasayambaram urasi sandipani-muneh
savitri savitri-sama-rucir alam pandura-kaca I
f	surarseh sisyeyam parijanavati nanda-bhavanad
ito mandam mandam sphutam utaja-vithim pravisati II 68 ||
“White haired Paumamasi is Sandipani Muni’s mother and
Narada Muni’s disciple. Wearing a red garment over her breast and 1515	Vidagdha-Madhava, 1.11

Gaura-gam-svariipa-tattva-candrika
29
ooking as splendid as Savitri, she left Nanda’s palace and is slowly
mtering the street of cottages accompanied by an attendant.”
TEXT 69
II«II
sita prakasa-rupeyam sri-namnadvaita-gehini || 69II
Sita is a personal manifestation of this same Pauraamasi and
is known as Advaita Prabhu’s wife.
TEXT 70
«Очедладф) чи(1<^<1и?ч1 ч# i
y^H^Tlwijfl чга it «о и
srimad-vrndavane yasld acyutakhya sakhi pura |
acyutananda-gosvami babhuva natra samsayah || 70 II
She who was previously Acyuta Sakhi in Sri Vrndavana has
; now become Acyutananda Gosvami. There is no doubt about it.
TEXT 71
1% fT. II II
anyebhyas chatra-vargebhyah pravaro ’sau yato matah I
srimat-pandita-gosvami-priya-sisya iti srutah II 71II

30
Gaura-gana-svariipa-tattva-candrika
Because he was considered the best among so many other
students, we hear that he was known as the favorite disciple ol
Gadadhara Pandita.
TEXT 72
3TfTT	I
«Лч:	fern-	^ II V9^ ||
kanakakhya manjari ca ya sri-vmdavane pura |
adhuna krsna-misrakhya-gosvaml gaura-vallabhah I
kartikeyah pravivesa tv imam kecid vadanti ca II 72 ||
She who was formerly Kanaka Manjari in Sri Vrndavana is
now called Krsna Misra Gosvami and is very dear to Lord Gauranga.
Some say that Kartikeya entered his body.
TEXT 73
^	II II
paurnamasi-sevike ye sthite vrndavane pura I
dhira vrnda krsna-candra-dautya-karma-visarade I
jangali nandinl te hijate sita-prasevike II 73 II

Gaura-gana-svarupa-tattva-candrika
31
Dhira and Vrnda, who formerly in Vmdavana were the
attendants of Paurnamasi and were very expert in carrying messages
from Lord Krsna, have now been born as Jangali and Nandini, the
servants of Sita Thakurani.
TEXT 74
ч	trt ^ i
trt to: *rt?r: ll w ll
ya asid bhismako raja vallabhacarya eva sah |
pura satrajito raja cadya misrah sanatanah || 74II
He who was previously King Bhlsmaka is now Vallabha
Misra. The former King Satrajit has now become Sanatana Misra.
TEXT 75
to: зАгиннн: и *ч ll
laksmi-devi-pita srimad-vallabhacarya eva ca I
visnupriya-pita jneyo misrah srila-sanatanah || 75 II
Sri Vallabha Misra is the father of Laksmipriya, and Sri
Sanatana Misra is known as the father of Visnupriya.
TEXT 76
II II

32
Gaura-gana-svarupa-tattva-candrika
purasln narada-munih snvasa-pandito ’dhuna II 76 11
He who was previously known as Narada Muni is now Srivasa
Pandita.
TEXT 77
’JtT	^ ГГЩНТ I
W ЗШ 4lfa-fhRl-fl ЧНГ II «« II
vraje’mbika pura yaslt krsna-dhatri tu sammata I
caitanya-dhatri sa jata malini-bhagini mata II 77 II
She who was formerly known as Ambika, Krsna’s nurse in
Vraja, has now been bom as the sister of Malinl16 and is respected as
Lord Caitanya’s nurse.
TEXT 78
та	i
?fl4rW4'ilwi4l TrgftRr: и ii
sri-yuta lalita yasid vraje radha-svariipim |
srimat-svarupa-gosvami babhuvadya prabhu-priyah II 78 II
She who was formerly the illustrious Lalita, as dear as life to
Radharani, has now become Sri Svarupa Damodara GosvamI and is
very dear to Lord Caitanya.
16	She was called NarayanI and is mentioned in Jayananda’s Caitanya-mangala.
Her name was probably omitted to avoid confusion with Srivasa’s niece of the
s>ame name.

TEXT 79
ЧТ	Я# I
visakha-svamsa-bhuta уа srl-yutarjunika sakhi |
adhunabhud raya-ramanandas caitanya-vallabhah II 79 II
The illustrious sakhi called Arjunika,17 a plenary portion of
Visakha, has now become Ramananda Raya, the beloved friend of
Lord Caitanya.
TEXT 80
3T*T	^	5P4# W I
'ТГНПЙ Ф.444+: II Co ||
atha gosvaminah sad ye kathyante kramaso maya |
srl-rupa-manjaridanim gosvami rupa-purvakah || 80 |
I shall now gradually describe the Six Gosvamis. Sri Rupa
Manjari is Srila Rupa Gosvami.
TEXT 81
Jiiwi*fl	и ct 11
17	Also called Arjuniya.

34
Gaura-gana-svarupa-tattva-candrika
lavaiiga-manjari yaslc chrimad-vrndavane pura |
riipagrajo ’bhavat so ’dya gosvami sri-sanatanah II 811|
She who was previously Lavanga Manjari in Sri Vrndavana
has now become Srila Sanatana Gosvami, the elder brother of Srila
Rtipa Gosvaml.
TEXT 82
тгй foriumaft ^ vr i
<^i4iw^«ll«wtHift4\ жчщ и сч и
manjari rasa-purva ya vilasa-manjari ca ya I
raghunathakhya-bhatta-sri-jlva-gosvaminau kramat II 821|
Rasa Manjari and Vilasa Manjari have become Srila
Raghunatha Bhatta Gosvaml and Srila JIva Gosvami respectively.
TEXT 83
•jjniwraft'41 % sfMcpraft ^ ,*n i
n II
gunakhya-manjari ya hi sri-rati-manjari ca ya |
gopala-bhatta-gosvami raghunathakhya-dasakah II 83II
Guna Manjari and Rati Manjari have become Srila Gopala
Bhatta Gosvami and Raghunatha dasa Gosvami respectively.

Gaura-gana-svarupa-tattva-candrika
35
TEXT 84
m	^	RiRir^ и dv и
atha gosvaminau dvau yau tat-purvakhyau vilikhyete II
Now two other Gosvamis are mentioned:
TEXT 85
зт^фтр?фт^^ги и
kasturi-manjari ya hi manjula-manjari ca ya |
anupamakhya-gosvami-lokanathakhyakau kramat || 85 II
Kasturi Maiijari and Manjula Manjari have become Anupa
;vami and Lokanatha Gosvami respectively.
TEXT 86
m jT)4idifrl % ^гтт ft t w i
$П<ИННЙЧ1с?1 ^RTTfWr^f?: II II
atha dvadasa gopalas te ye bhdta hi te yatha I
sridama-nama-gopalo dasabhirama-thakkurah II 86 ||
Now those who were the twelve Gopalas will be described,
cowherd boy Sridama is now Abhirama dasa Thakura.

36
Gaura-gana-svarupa-tattva-candrika
TEXT 87
^<1ЧК^|)чгаЪ^ачч(^<1: II <:* и
sudama-nama gopalah sundarananda-thakkurah |
vasudamakhya-gopalo ’bhud dhananjaya-panditah || 87 ||
The cowherd boy called Sudama is now Sundarananda
Thakura. The cowherd boy named Vasudama has become Dhananjaya
Pandita.
TEXT 88
T^NdKe^itold) ^ fbuifk^ *г: I
II <.1 II
mahabalakhya-gopalo vraje krsna-sakhas tu yah I
kamalakara-namabhut pippalayity-upadhikah II 88 II
The cowherd boy called Mahabala, who was previously
Krsna’s friend in Vraja, has now become Kamalakara Pippalayi.
TEXT 89
<*тЙ4К«М1Ч+: I
fwm:	II <:<*> II
subahur abhavat so ’dya dattoddharana-namakah |

Gaura-gana-svartipa-tattva-candrika
37
stokah krsna-sakhah so ’bhut purusottama-dasakah || 89 ||
The cowherd boy Subahu is now named Uddharana Datta.
Krsna’s friend called Stoka Krsna has now become Purusottama dasa.
TEXT 90
^тп?тгптгчт#	n v и
mahabahur abhuc chrila-mahesa-pandito ’dhuna I
subalakhyata-gopalo gauri-dasakhya-panditah II 90 11
The cowherd boy Mahabahu has now become Mahesa
Pandita. The cowherd boy named Subala is now called Gauridasa
Pandita.
TEXT 91
II v II
sri-yutarjuna-gopalah paramesvara-dasakah I
gandharva-nama-gopalah kumudananda-thakkurah || 91II
The illustrious cowherd boy named Aijuna is now
Paramesvara dasa. The cowherd boy named Gandharva has now
become Kumudananda Thakura.

38
Gaura-gana-svarupa-tattva-candrika
TEXT 92
I
V* II
madhumangala-namabhun narahary-akhya-thakkurah |
dama-namabhavat so ’dya purusottama-nagarah || 92 ||
The cowherd boy named Madhumangala is now called
Narahari Thakura. The cowherd boy named Dama has now become
Purusottama Nagara.
TEXT 93
щръ: WWf!t "Цщ II
l
M II
atha sri-lalitadinam manjaryo yutha-sambhavah |
yas catuh-sasti-sankhyata mahantah kramaso yatha || 93 ||
The manjans appear in groups belonging to Lalita and the
other gopis. They are sixty-four in number and have now become the
Sixty-four Mahantas, who will be gradually mentioned.
TEXT 94
И w II

Gaura-gana-svarupa-tattva-candrika
39
adau sri-lalita-yuthah kathyate hi samasatah I
ratnaprabhabhavac chrila-ratnacarya-mahasayah || 941|
First of all, Sri Lalita devi’s group is briefly mentioned.
Ratnaprabha has become the magnanimous Srila Acaryaratna.
TEXT 95
И II
srimad-ratikala sabhud ratnagarbhakhya-thakkurah |
subhadra-manjari sabhud acaryas candrasekharah || 95 II
Sri Ratikala Manjari has become Ratnagarbha Thakura, and
Subhadra Manjari has become Candrasekhara Acarya.
TEXT 96
mi	и и
bhadrarekhabhavat sadya govindo garudakhyakah |
sumukhi-manjari sadya sri-mukundakhya-dattakah || 96 II
Bhadrarekha has now become Garuda Govinda, and Sumukhi
Manjari has become Srila Mukunda Datta.

40
Gaura-gana-svarupa-tattva-candrika
TEXT 97
ЧЙЯГ 41	I
aй 4i4i<ai*{rt,J|i<iw^: и ч» и
dhanistha ya pura sabhuc chn-damodara-panditah |
kalahaiiisi vraje yasld adyabhut krsnadasakah || 97 ||
She who was formerly Dhanistha has now become Srila
Damodara Pandita. She who was Kalahamsi in Vraja has now become
Krsnadasa.
TEXT 98
Ч14|1ч41	i
3TfIT $ы,1Н'<|5^ЧЧМНЧч II II
kalapinl vraje yasin manjari ptirva-kalatah |
adhuna thakkurah krsnanando ’bhiit prema-bhajanam || 98 ||
She who was previously Kalapini Manjari in Vraja has now
become Krsnananda Thakura, a reservoir of love.
TEXT 99
ll <*л II
atha vaksye manjaris ca visakha-yutha-sambhavah I

Gaura-gana-svarupa-tattva-candrika
41
madhavi-manjari sadyabhavad acarya-madhavah II 99 ||
I shall now mention the manjafis who appear in Visakha’s
group. Madhavi Manjari has now become Acarya Madhava.
TEXT 100
^ II ?oo II
nllambara-cakravarti tat-purvakhya ca malatl || 100 I
Malati Manjari has now become Nllambara Cakravarti.
TEXT 101
^	^ 5ГЗГФ^ I
II W II
candrarekha kunjari ca pura ye vraja-mandale |
srila-ramacandra-datta-sri-vasudeva-dattakau II1011|
The manjans previously known in Vraja as Candrarekha and
Kunjari have now become Sri Ramacandra Datta and Sri Vasudeva
Datta.
TEXT 102
nandanacaryah purvakhya harinl-manjari smrta || 102 II

42
Gaura-gana-svarupa-tattva-candrika
Nandanacarya was previously known as Harm! Manjari.
TEXT 103
Vt<44$«a %	и w и
capala surabhir ye tu sthite vmdavane pura |
sarikaras thakkuras te hi sri-sudarsana-thakkurah || 103 ||
The manjaris formerly known in Vmdavana as Capala and
Surabhi have now become Sankara Pandita and Sudarsana Thakura.
TEXT 104
^ qrcfri; raft |
*гатат 1ткир&гчгенц и ?о» и
subhanana vraje yasln manjari para-sundari I
subhadra-misrah sanjata gauranga-prema-bhajanam || 104 II
The exceedingly beautiful manjari formerly known in Vraja as
Subhanana has now been bom as Subhadra Misra, an object of love
for Lord Gauranga.
TEXT 105
-цфт *?тч^т: n ?<* и

Gaura-gana-svarupa-tattva-candrika
43
atha citra-gani-bhuta manjarir vilikhamy aham I
rasalika vraje yaslt sadya sri-rama-panduah || 105 11
I shall now write about the manjaris belonging to Citra’s
group. She who was previously Rasalika in Vraja is now Sri Rama
Pandita.
TEXT 106
и м и
Srlmat-tilakinldanlih jagannathakhya-dasakah II 106 Н
The beautiful Tilakini Manjari has become Jagannatha dasa.
TEXT 107
fairer	i
и
candrahasa-nartakena milita saurasenika I
adhuna samabhuc chriman jagadlsakhya-panditah II107II
Sauraseni Manjari combined with the dancer Candrahasa has
now become Sri JagadiSa Pandita.
TEXT 108
wht	h: ii и

44
Gaura-gana-svarupa-tattva-candrika
sugandhika-manjari ya kavi-rajah sadasivah I
kaminiya vraje khyata kumudananda eva sah || 108 ||
Sugandhika Manjari has become Sadasiva Kaviraja. She wh
was known in Vraja as Kamini is now Kumudananda.	(
TEXT 109
чщЪ *тт	«rawi4^<: и м и
manjari kamanagari mukundananda eva sah |
nagari ya vraje khyata sadyacarya-purandarah 11 109 11
Kamanagari Manjari has become Mukundananda. She who
was known in Vraja as Nagari Manjari has now become Purandarc
Acarya.
TEXT 110
diwiK^+l 4wwfri?4t f^r^: и ??o и
nagabenl vraje yasin manjari krsna-vallabha I
narayanakhyako vacaspatir jneyo vicaksanaih || 110 II
Krsna’s beloved manjari named Nagabeni in Vraja is no"
known by the learned as Narayana Vacaspati.

Gaura-gana-svarupa-tattva-candrika
45
TEXT 111
3W
и m и
atha sri-campakalata-yutha-bhuta likhamy aham || 111 ||
I shall now write about the manjaris who belong to Sri
Campakalata’s group.
TEXT 112
^1ннЛн|№ % щт I
candrasya-natakenapi kurangaksi tu sangata I
adhuna samabhun namna gaude sri-makaradhvajah || 1121|
Kurangaksi Manjari combined with the dancer Candramukha
has now appeared in Gauda under the name Sri Makaradhvaja Kara.
TEXT 113
"эй ^Rdi	^ Щ \
T^JHHIHI'b:	11 m II
vraje sucarita namnl mandall-manjari ca ya I
raghunathakhyakah sriman kramac chri-madhu-panditah || 113 II

46
Gaura-gana-svarupa-tattva-candrika
The manjans known in Vraja as Sucarita and Mandali have
now become Sri Raghunatha Datta and Sri Madhu Pandita
respectively.
TEXT 114
зга	ii и
sriman-manikundalakhya candrike ye vraje sthite |
adyasri-visnudasakhya-sri-purandara-misrakau || 114 11
The beautiful manjaris who in Vraja were named
Manikundala and Candrika have now become Sri Visnudasa and Sri
Purandara Misra.
TEXT 115
тай	к пч и
manjari candralatika govindacarya-namakah II 115 II
Candralatika Manjari is now called Govindacarya.
TEXT 116
% rj ч.^+1^1ч,чГа^ i
чган^н«№<г1<1Ч|ад<у«<й и и

Gaura-gana-svarupa-tattva-candrika
47
pura vrndavane ye tu kandukaksi-sumandire I
paramananda-gupta-sri-balaramakhya-dasakau || 1161|
The manjans who were previously known in Vmdavana as
andukaksi and Sumandira have now become Sri Paramananda
upta and Sri Balarama dasa.
rangadevi-ganan sarvan sanksepena likhamy aham I
kalakanthl vraje yaslt kasi-misro ’bhavat kila || 117 ||
I shall now briefly write about all the attendants of
langadevi. The manjari who was known as Kalakanthl in Vraja has
iow certainly become KasI Misra.
TEXT 117
ЛтЩщ i
TEXT 118
ЧЗТЙ ЧТ *|ft|+<rll fWWrRm: I
manjari ya sasikala sikhi-mahiti-namakah |
indulila vraje yaslt kalidaso ’bhavat kila || 118 ||
Sasikala Manjan is now named Sikhi Mahiti. The manjari who
was known in Vraja as Indulila18 has now certainly become Kalidasa.
This might be another name of Kamala Manjari.

48
Gaura-gana-svarupa-tattva-candrika
TEXT 119
*7Г 1ГЙ *T 41ЧЩ. 4lk<i)sspr |
?f^r чт ай +fti-=5!: я 34j?: II m II
madhura ya vraje tasthau sa sriman pandito dhuna |
indira ya vraje khyata kavicandrah sa thakkurah || 119 ||
She who was known in Vraja as Madhura has now beam
Sriman Pandita. The manjari known as Indira has become Kavicandra
Thakura.
TEXT 120
ЧкЩ<«Ф|4б<1$Ч: i
4i +1ЧНЙ+1 мНЫ1ЧК°чйн+: и к° и
kandarpasundari yasid dhiranyagarbha-thakkurah |
vraje ya kamalatika jagannathakhya-senakah II 120 ||
The manjari who was known as Kandarpa Sundari is row
Hiranyagarbha Thakura. She who was known in Vraja as Kamalatika
has now become Jagannatha Sena.
TEXT 121
'JldFSTl felWufl II II
sri-prema-manjari yaslc chrimad-vrndavane pura |

Gaura-gana-svarupa-tattva-candrika
49
sedanlrh samabhuc chriman pltambaro dvijagranl || 1211|
She who was previously known in Sri Vrndavana as Prema
Maftjari has now become Sriman Pltambara, the best of brdhmanas.
TEXT 122
sudevi-gana-namani sadaram vilikhamy aham |
kaveri-manjari yasit sabhud raghava-panditah || 122 ||
I shall now respectfully write the names of Sudevi’s followers.
She who was formerly known as Kaveri has become Raghava Pandita.
TEXT 123
тай ^№+<«1 qrcfte;	i
ПГО	II tn II
manjari carukavara yasid vrndavane pura I
sadya murari-caitanyah samabhud gaura-vallabhah || 123 II
The manjari formerly known in Vrndavana as Carukavara has
now become Murari Caitanya,19 who is very dear to Lord Gaurariga.
19 The manuscript reads ‘Candrasekharacarya’ once again, which is obviously a
copyist mistake. 'Murari Caitanya’ is the name missing in this group according
to the traditional list of 64 mahantas.

50
Gaura-gana-svarupa-tattva-candrika
TEXT 124
тфф ?rt	ii m и
sukesi-manjari yabhud dattah sri-makaradhvajah |
manjukesl vraje yaslt kaiiisari-senako ’bhavat || 124 ||
Sukesi Manjari has become Sri Makaradhvaja Datta. The
manjari who was known in Vraja as Manjukesl has become Kamsari
Sena.
TEXT 125
src&t H3t 41+(иГИчГ^Н4^: I
Ч1*Л'*й"4+й<1'ЛЧ>: И W И
harahlra vraje yaslj jiva-pandita-thakkurah I
mahahlra vraje yasxn mukunda-kavi-rajakah II125 ||
She who was known in Vraja as Harahlra is now JIva Pandita
Thakura. The manjari known in Vraja as Mahahlra has become
Mukunda Kaviraja.
TEXT 126
%r*pS1 sit iiifTlR-^^:	l
sit 4ifDсш^рт	и 11
harakanthl vraje yasic chisuh srl-haridasakah I

Gaura-gana-svarupa-tattva-candrika
51
manohara vraje yaslt sadhuna kavicandrakah || 126 I!
The manjari who was known in Vraja as Harakanthi has
become Chota Haridasa. She who was known in Vraja as Manohara is
now Kavicandra.
TEXT 127
ч^гг чкАгйн:	ll и
turigavidya-manjaris tu vilikhami samasatah I
manjumedha vraje yaslt senah sri-makaradhvajah II 127 ||
1 shall now briefly write about the manjaris of Turigavidya.
She who was known in Vraja as Manjumedha has become Sri
Makaradhvaja Sena.
TEXT 128
4Kftft«INN*4frl4d: I
фщщ JRГ ТГГСЙЙЕШ	II ^ II
sumedha-manjari yasid vidyavacaspatir matah I
sumadhyama vraje yaslt sadya govinda-thakkurah II128 ||
The manjari known as Sumedha is considered to be
Vidyavacaspati now. She who was known in Vraja as Sumadhya has
now become Govinda Thakura.

Gaura-gana-svarupa-tattva-candrika
TEXT 129
kavi-karnapura-svaml manjarl madhureksana |
tanumadhya vraje yaslt sadya srikanta-thakkurah || 129 ||
Kavi Karnapura was previously Madhureksana Manjarl. She
who was known in Vraja as Tanumadhya has now become Srikanta
Thakura.
TEXT 130
^ 4KltrtlJi4M^«b| xrfrT: || Ко Ц
madhusyanda vraje yaslt sadya madhava-panditah |
gunacuda vraje yaslt prabodhanandako yatih II 130 ||
She who was known in Vraja as Madhusyanda has now
become Madhava Pandita. She who was known in Vraja as Gunacuda
has become Prabodhananda Sarasvati.
TEXT 131
ЩЯ- I
^■tbiPi чттй ядт ii ш и

Gaura-gana-svarupa-tattva-candrika
53
vararigada vraje yasid bhattacaryas ca vallabhah |
ity uktani catuh-sasti namani kramaso maya || 131II
The manjari who was known in Vraja as Varahgada is now
Vallabha Bhattacarya. I have thus successively mentioned sixty-four
20
names.
TEXT 132
эрг*- %	Ж H и
apare ye mahantas ca vilikhamy aham eva tan || 132 ||
I shall now write about the other Mahantas.
TEXT 133
ттчтйщ и m ll
indiravesa-rupah sa sri-jlva-pandito matah I
tungavidya balabhadra-bhattacaryam samavisat || 133 ||
An expansion of Indira Manjari is said to have entered Sri
Jiva Pandita. Tungavidya has entered the body of Balabhadra
Bhattacarya. 2020 The manuscript is full of copyist mistakes in these verses and somehow the
names of the eight gopis of Indulckha’s group were skipped.

Gaura-gana-svarupa-tattva-candrika
TEXT 134
зтФэдкРцы ^ и w и
nandimukhi vraje yasit sadya saranga-thakkurah I
prahlado ’pi karya-vasad avisat taiii ca thakkuram II134 II
She who was known in Vraja as Nandimukhi has now become
Saranga Thakura. Prahlada Maharaja has also entered his body for
some particular purpose.
TEXT 135
+<г1+ад1^г*дй <WMc<«iq4d: I
А||^)г^1Н^г^гАКМ+: II II
kalakanthy-avesa-rupo ramananda-vasur matah I
sukanthi nartaki yasit sabhavat satyarajakah II135 ||
An expansion of Kalakanthi is said to have entered
Ramananda Vasu. She who was known as Sukanthi has now become
Satyaraja.
TEXT 136
II tw II

Gaura-gana-svarupa-tattva-candrika
55
katyayanl pura yaslt sa senah kanta-namakah I
vrnda-prakasa-bhutah sri-mukunda-dasa-namakah || 136 II
She who was previously known as Katyayanl is now named
Srikanta Sena. Sri Mukunda dasa is a personal manifestation of
Vmdadevi.
TEXT 137
fKHdl	I
II N» ||
sarasvatl pura yaslj jagadananda-panditah |
indradyumnena sakro ’bhut prataparudra-bhupatih || 137 ||
She who was previously known as Sarasvatl has become
Jagadananda Pandita. Indra combined with Indradyumna has become
King rtraiaparudra.
TEXT 138
II W II
brhaspatih sarvabhauma-bhattacaryo ’bhavad dhruvam |
vamthapah krsna-sakhah sri-rudra-pandito ’dhuna || 138 11
Brhaspati has certainly become Sarvabhauma Bhattacarya.
^ria’s friend called Varuthapa has now become Sri Rudra Pandita.

Gaura-gana-svampa-tattva-candrika
TEXT 139
#TJT:	^	II m II
bhmgarah krsna-bhrtyo yah sa kasisvara-brahmakah I
Sri-bhangurah krsna-bhrtyah sa govindo ’bhavat kila || 139 II
Lord Krsna’s servants Bhrngara and Bhangura have become
Ka£isvara Brahmacari and Govinda respectively.
TEXT 140
^ <Tb'brll4l	I
Ъ W4<r. II II
vraje yo raktaka-nama dasya-bhavabhilasavan |
babhuva haridasakhyo brhad-balah sa sammatah || 140 ||
He who in Vraja was called Raktaka and was always eager to
serve Lord Krsna has now become Haridasa and is known for having
great strength.
TEXT 141
тт	и m и
payoda-varidau vrndavane vari-vidhayinau I
ramai nandai khyatau yatha-samkhyam babhuvatuh II 141 II

Gaura-gana-svarupa-tattva-candrika
57
Payoda and Varida, who in Vrndavana had performed the
Water (van) samskara of Krsna, have now become known as Ramai
and Nandai respectively.
TEXT 142
^	и w n
gayakau yau vraje sriman-madhukantha-madhuvratau I
mukunda-vasudevau tau gauranga-priya-gayakau || 142 ||
Madhukantha and Madhuvrata, who had been singers in
Vraja, are now Mukunda Datta and Vasudeva Datta, singers very dear
to Lord Gauranga.
TEXT 143
vmdavane purasld yo mrdangi sri-sudhakarah I
ghosah sri-sankaro ’bhut sa dampha-vadya-visaradah || 143 ||
Sri Sudhakara, who was formerly a mrdanga player in
Vrndavana, has become Sri Sankara Ghosa, an expert drum player.

Gaura-gana-svariipa-tattva-candrika
TEXT 144
зт^чт wj^4W4l(fl ^ II m II
$ri-krsna-venu-murali-dhari maladharo vraje I
adhuna samabhuc chrimad-vanamali ca panditah II 144 ||
Maladhara, who in Vraja used to carry Lord Krsna’s different
flutes, has now become Sri Vanamali Pandita.
TEXT 145
А<м<1ч<;ий *Н1ДН1 ч w: II II
pura vrndavana-sthau yau sukau daksa-vicaksanau I
caitanya-rama-dasau tau kramaj jatau na samsayah || 145 ||
Daksa and Vicaksana, who were previously parrots in
Vrndavana, have now become Caitanya dasa and Ramadasa. There is
no doubt about this.
TEXT 146
МщнрЯ +i4^rp: и m и
candrakantir vraje yasid dasah srila-gadadharah I
stiryo visvesvaracaryo babhuva karya-hetutah II 146 II

She who was known in Vraja as Candrakanti has become Srila
Gadadhara dasa. The sun-god has become Visvesvara Acarya for some
particular purpose.
TEXT 147
fot+чЬн-^ЧИ, Ч1Н><Ь44$ПЯЧГ I
^rar fer smfrat wni ^	ti
visvakarmabhavac chriman bhaskaras thakkuras tatha |
sudama dvija asid yo vanamali sa bhiksukah || 147 ||
Visvakarma has become Sri Bhaskara Thakura. The brahmana
Sudama has become the mendicant Vanamali Vipra.
TEXT 148
II ?»<5 II
sri-viravesa-rupah sri-sivanando ’pi senakah I
pura bindumatl yaslt sasya senasya gehini |( 148 ||
An expansion of Sri Vira devi entered Sri Sivananda Sena. She
"'ho was previously known as Bindumati is now his wife, Malini.
TEXT 149
4^l*W<dN<rfl

Gaura-gana-svarupa-tattva-candrika
<ДО<У«АЧ$С II W II
goplnathacarya evabhavad ratnavall dhruvam I
vamsi sakhi pura yasit sa vamsidasa-thakkurah || 149 ||
Ratnavall has certainly become Gopinatha Acarya. She who
was formerly known as Vaihsi Sakhi has now become Vamsidasa
Thakura.
TEXT 150
Rhii'tyqjMtff ^TUlfliUWMH^ II ?4o ||
srimal-lavariga-manjary-avesa-bhuto ’dhunabhavat |
sivananda-cakravarti gauranga-prema-bhajanam || 150 ||
An expansion of Lavanga Manjari has entered Sivananda
Cakravarti, an object of love for Lord Gauranga.
TEXT 151
II II
srimat-prema-manjari tu bhugarbha-thakkuro ’dhuna I
malaty-avesa-bhutah sri-subhar.^nda-dvijottamah II 151II

Gaura-gana-svariipa-tattva-candrika
61
Sri Prema Manjari has now become Bhugarbha Thakura. An
expansion of Malatl has entered Sri Subhananda, the best of
brahmanas.
TEXT 152
ft Фгс: I
т: ч<чм^н+: II W II
srlmac-candralataveso brahmacari hi sridharah |
manjumedhavesa-bhutah paramananda-guptakah || 152 ||
An expansion of Sri Candralatika entered Sridhara
Brahmacari. An expansion of Manjumedha entered Paramananda
Gupta.
TEXT 153
r WTcHT T^TT^: I
%'Hif^H sttwit и и
varaiigada pura yasit sa dvijo raghunathakah |
ratnavali babhuvadya kamsari-sena akhyaya 11 153 II
She who was previously known as Varaiigada has now
become the brahmana Raghunatha. Ratnavali is now known by the
name Kamsari Sena.

Gaun -gana-svariipa-tattva-candrikA
TEXT 154
wm ш шт ^ ?(ltwi^411
ЗГ|*Т фр?1ПФ^&ТДГС*ПТ: II tvv II
kamali yfl vrajc khyati sakhl Srl-krsna-vallabhi |
adhunl *i1*jagannatha>senai caitanya-vallabhab II1541|
$ri Krona’s dear friend known in Vraja as Kamali has am
become Sri Jagannttha Sena and is very dear to Lord Caitanya.
TEXT 155
ч* it: i
тЙгчЬ*$тч?пт: и тчч и
gunacQdiveia-rOpah subuddhi-miSra eva sah |
sukriy-ivcSa-njpah srlharso 'bhOd gaura-vallabhah || 155II
An expansion of Gunacftdi entered Subuddhi Miiri Л»
expansion of SukeSi entered Srlharsa, who is very dear to U*
Gauringa.
TEXT 156
fcwirt той m f^rmfNtsxmr w n w и
karpiira-manjari vibhud brAhmano miSra uttamah I

Gaura-garusvarupa-tattva-candriki
63
sveta-namni manjari ya jitiunitro T>havac ca sah H 156 Ц
She who was previously known as Karpftra Maftjari has
ком Raghu MiSra, the best of brahmtmas. Sveta Manjari has
becoae Jitamitra.
TEXT 157
ВимйзиьшР*! vnn^hfHrT to i
miJwwi ifFN fiwrfoi. ъШ: и к* II
jitiny amitra-rOpim kamidlnlti yena sah I
yathirtha-nimi gaurena jittmitrah sa vamitah II 1571|
Because he conquered the six enemies in the form of hist,
oftr, greed, delusion, envy and pride, he was appropriately
described by Lord Gaur&nga by the name JitBmitra.’
TEXT 158
srimad-bhagavatacaryo viUsa-maAjari-kalA |
kamalekha pura yisit susilah pandito bhavat II 158 II

Gaura-gana-svarupa-taltva-candriki
Л partial expansion of Vilasa Manjari has become Sri
Bhagavata Acirya. She who was previously known as Kamalekha has
become the gentle scholar called Jiva Gosv&mi.21
TEXT 159
чкАн>и1)и1ч1	i
ЯЙ ч|Л)<Ач1мш4 ^ W It II
gandhonmfldd vraje yasll kasinatho dvijo ’dhuna |
rasonmada vraje yasld i^anacarya eva sd || 159 ||
She who was known in Vraja as Gandhonmad* has non
become KttinAtha. She who was known in Vraja as RasonmidA has
now become I Sana Acirya.
TEXT 160
ш ш	и и
candnkaveSa-bhutah sa kamalo gaura-vallabhah |
kalabhisinl yi purve sa laksminatha-panditah II 160 II
An expansion of Candrika entered Kamala, who is very dear
to Lord Gauranga. She who was previously known as Kalabh&sini has
become Laksmlnitha Pandita.
21 In the Gaura-gunoddrSd-Jipibrt (.204). Jiva GosvAntl is described as
pamiituh (gentle schobr)

Gaura-gana-svarupa-tattva-candrika
65
TEXT 161
^)bU|fi| ^pqr I
^т^тщячч; и н
gopalv-akhya-sakhi yasid vraje krsnasya vallabha I
gangadharo babhuvadya gauranga-prema-bhajanam II 161 II
She who was known as Gopali Sakhi in Vraja and was very
dear to Lord Krsna has now become Gangadhara, an object of love for
Lord Gauranga.
TEXT 162
е0«ч|5ч1*{я.	Г^-нЫч: i
4njftr: Я 44irajWt	ящч; II U* II
hariny-avesa-bhutah $ri-jagannatho dvijottamah |
ташй-dhih sa samakhyato gaura-candrena sadaram || 162 ||
An expansion of Harini entered Sri Jagannatha Cakravarti, the
best of brahmanas, who was respectfully called by Lord Gauracandra
as'mamii.’22
TEXT 163

Gaura-gana-svarupa-tattva-candrika
kahka va vrajekhvaii sadhuna nama-bhedaiah I
catta-vamsodbhavo nantah kanthabharana akhyaya || 163II
She who was known in Vraja as Kali is now known by
different name, Ananta Kanthabharana, bom in the Csuta dynasty.
TEXT 164
'Щ 75ЩШ cRtHlbw I
та#	H w и
kalaksi ya vraje khyata hastigopala eva sah I
nityakhya manjarl yasld dhary-acaryo ’dhunabhavat || 164II
She who was known in Vraja as Kalaksi has becoi»
Hastigopala. Nitya Manjari has now become Hari Acarya.
TEXT 165
+^6Ч1^Г^ fkvRZR 4$ W. I
^ W- II N4 II
kalakanihy-avesa-bhuto mi^ra-nayana eva sah I
kurangaksi-prakaso yam kavidatto babhuva sah II 165II
An expansion of Kalakanthi entered Nayana MiSra. K*'
is a personal manifestation of Kuraiigaksi.	|

Gaura-gana-svarupa-tattva-candrika
67
TEXT 166
лч<гч‘|5ч^(г+н i
^K^iu+iyl ^ f^fa^aHrci it m и
Sri-candrika-prakaso yam ramadaso bhavat kila |
candrarekha-prakasau tau ciranjiva-sulocanau II1661|
Ramadasa is a personal manifestation of Sri Candrika.
Ciranjiva and Sulocana are both personal manifestations of Sri
Candrarekha.
TEXT 167
4%	^T#^74f^rfrs^ II К* II
candravall pura yaslt kavi-rajah sadasivah |
bhadra sakhi pura ySsic chankara-pandito l>havat1| 167 II
She who was previously known as Candravali has become
Sadasiva Kaviraja. The sakhi formerly known as Bhadra has become
Sankara Pandita.
TEXT 168
^ TTR^T ^	I
iTt4TrR#briRIT^ *41^41	II t$t II
vraje taraka pall ca sri-krsna-vallabhc pura I

Gaura-gana-svarupa-tattva-candrika
gopala-sri-jagannathau kramaj jneyau vicaksanaih || 168 II	j
i
Two dear friends of Krsna formerly known in Vraja as Tara^
and Pali are now known by the wise as Sri Gopala and Sri Jagannai^
respectively.	I
TEXT 169	j
II ||
saibya sakhl vraje yasic chri-damodara-panditah I
citrabhut kavi-rajah sri-vanamall prabhu-priyah || 169 ||
The sakhi known in Vraja as Saibya has become Sri Damodan
Pandita. Citra has become Sri Vanamali Kaviraja, who is very dear it
Mahaprabhu.
TEXT 170
^Hmddl^TT	I
II ?vso ||
sri-campakalataveso gosvaml raghavo ’bhavat I
srimad-govinda-ghoso ’pi campamalla-prakasakah II1701|
An expansion of Sri Campakalata entered Raghava Gosvaiff
and Sri Govinda Ghosa is a personal manifestation of her.
TEXT 171

Gaura-gana-svariipa-tattva-candrika
69
wtori; II ?vs? II
gaura-candrodayakaiii sri-prabodhanandam eva ca |
ghosarii ca madhavam srimat-turigavidya samavisat || 1711|
Sri Tungavidya entered the bodies of Madhava Ghosa,
Prabodhananda Sarasvati, and Kavi Karnapura, the author of Sri
Caitanya-candrodaya.
TEXT 172
WMlft $wJ|<lfT	I
^ ^т: II II
brahmacari krsnadasa indulekha-prakasakah I
indulekhavesa-bhuto govindananda eva sah || 172 ||
Krsnadasa Brahmacari is a personal manifestation of
Indulekha, and an expansion of her entered Govindananda.
TEXT 173
и m и
anantacarya-gosvami-vasudevakhya-ghosayoh I
sudevika-prakasas tu pravistabhut sa-kautukam II 173 ||
A personal manifestation of Sudevi eagerly entered the bodies
of Ananta Acarya GosvamI and Vasudeva Ghosa.

Gaura-gana-svarupa-tattva-candrika
TEXT 174
ijf^ft ЧГСЙсЧ ЧЗТЧТЧр?: I
и ?«# ll
raiigadevi pura yaslt sa gadadhara-bhattakah I
sri-kasisvara-gosvami sasirekhabhavat kila || 174 II
She who was previously known as Rangadevi has become
Gadadhara Bhatta. Sasirekha has certainly become Sri Kaslsvara
Gosvami.
TEXT 175
sftitfteiH'iinJlsJi	чч: |
Hwiei swift ^ Hrw«H=i<{. *рч и ?»ч и
sri-dhanistha-prakaso yam pandito raghavo matah |
gunamala damayanfi tu tat-svasabhavad dhruvam || 175 ||
Raghava Pandita is considered a personal manifestation of Sri
Dhanistha, and Gunamala has certainly become his sister.
Damayanti.
TEXT 176
i
4i4«ii<Nuii<?w: i	j
SRFiftr: mmm:	и m и
sauraseni-prakaso ’yam sriman-narayanakhyakah I

Gaura-gana-svarupa-tattva-candrika
71
vacaspatih samakhyatah sri-caitanya-prabhu-priyah II176II
Sri Narayana Vacaspati is a personal manifestation of
Saurasenl and is very dear to Sri Caitanya Mahaprabhu.
TEXT 177
и ?»« II
srimat-pitambaro jneyah kavery-avesa-rupakah || 177 II
It should be known that an expansion of Kaveri entered Sri
Pitambara.
TEXT 178
^ I tfl ctK'fl	I
зт^тт	ttjRrt: h ii
pura madhumatl yasit sakhi sri-vraja-mandale |
adhuna narahary-akhya-sarakarah prabhu-priyah || 178II
The sakhi formerly known in Vraja as Madhumati is now
named Narahari Sarakara and is very dear to Mahaprabhu.
TEXT 179
TTt	|
|| ?l3«, и

Gaura-gana-svarupa-tattva-candrika
pura yo vraja-kandarpa idanlrh raghunandanah |
sarakarah samakhyato ’bhavad gauranga-vallabhah || 1791|
Previously known as Kandarpa Manjari in Vraja, she has n0
become known as Raghunandana Sarakara, who is very dear to Ц
Gauranga.
TEXT 180
u ico n
paurnamasi-kala srimad-govindacarya eva sah |
satyabhama-prakaso yam jagadananda-panditah |j 1801|
$ri Govindacarya is a partial expansion of Paurnamasi,
Jagadananda Pandita is a personal manifestation of Satyabhama.
TEXT 181
dfcmHi rarer #г^т<т^н11
f’reT^raretrci	и и
vasisthasya prakasau sri-gangadasa-sudarsanau I
vrsabhanu-prakaso ’yam pundarikaksa-sattamah || 181II
Gangadasa and Sudarsana are personal manifestations
Vasistha Muni. Pundarika Vidyanidhi, the best of devotees, >s 3
personal manifestation of Maharaja Vrsabhanu.

Gaura-gana-svarupa-tattva-candrika
73
TEXT 182
# шшдаГ W ЧгЩ I
^pqTT^T^tsxr	ТТЛ# TO II W II
aye tatavadad yasya kanthaiii dhrtva mahaprabhuh |
vrsabhanu-prakaso ’yam misro ’pi madhavo matah II 182 ||
Mahaprabhu used to embrace Pundarika and say, ‘Oh, father.’
Madhava Misra is also considered a personal manifestation of
Maharaja Vrsabhanu.
TEXT 183
II ||
vrsabhanu-priya yaslt klrtika vraja-mandale |
ratnavaty abhavac chrila-pundarikaksa-gehini II183 II
Kirtida, who was known in Vraja as the beloved wife of
Maharaja Vrsabhanu, has become Ratnavati, Srila Pundarika
Vidyanidhi’s wife.
TEXT 184
утгфт: ТГ	|
*|ftl><NI cf ШII ?<SV ||
aniruddhah purasid yah sa vakreSvara-panditah I

Gaura-gana-svarflpa-tattva-candrikA
kiryena SaSirekha tart) prakASena samavisat || 184 II
He who was formerly known as Aniruddha has become
VakreSvara Pan^ita. SasirekhA's personal manifestation entered his
body with a particular purpose.
TEXT 185
to: тггрг 4$ ^ |
и II
sri-gaurangaveSa-rQpo miSrah pradyumna eva ca |
nakula-brahmacirl ca tadvaj jfleyo vicaksanaih || 185 II
The wise know that an expansion of Lord Gaurirtga entered
Pradyumna MiSra and Nakula BrahmacArf.
TEXT 186
<45lHl<JTs4«l(r4)61 I
4INl4:	J^JT я WT II ^ II
sri-caitanya-kab-ritpah khanjacaryo 'bhavat kila I
icaryah srila-gopalo bhavad brahma na sanisayah II 186 II
A partial expansion of Lord Caitanya became KhaAja Acirya.
Lord Brahma became Srila GopAla Acirya. ' There is no doubt about
it.
21 The author might be referring to GoplnAlha Acarya here

Gaura-gana-svarOpa-tattvg-candrika
75
TEXT 187
Лт1«1м(^€п1»^П1 I
тог II ?C« II
purasit parvata-munih iri-riraa-pandito dhuni I
murari-gupta-nimibhikd dhanumkn nfttra saibSayah II187II
He who was formerly known as Pareata Man! has aow
become Sri RJkma Pandita Hanumin is now named Muiiri Gupta.
There is no doubt about this.
TEXT 188
TJ^ W*W4 I
TTtf^nr^	fop: и \cc и
bili-putringadah irlmin purandara lhlbhavat I
govmdinanda evayaita suplvatvena vttruiab И 188II
Bib’s son, Aiigsda, has now become Sri PUrnbm h is heed
that Govindananda is a form of Sugriva.
TEXT 189
fop И W Й
reikasya muneh putro brahmism nima-bbedatah I
brahma hary-ikhya-diso bhut prahlidatvena viSrutah 1189 8

Gaura-gana-svampa-tattva-candrika
Rdka Muni had a son named Brahma Mahatapa. It is heard
that this same Brahma combined with Prahlada Maharaja has become
Haridasa Thakura.
TEXT 190
fcwt Щ ^	|
4%: #гр| ^ || ц
nidhayo nava ye jatas te kathyante kramad iha |
mahapadmah srinidhis tu padmah srigarbha eva sah || 190 11
The nine attendants of Kuvera 4 are now respectively
mentioned. Mahapadma has become fmnidhi, and Padma has become
Srigarbha.
TEXT 191
+(ск<аЬ<?|	|
fteJlPtfa:	II II
sarikhas tu kaviratno ’sau makaras ca sudhanidhih I
vidyanidhih kacchapo ’sau kundo gunanidhis tatha || 1911|
Sarikha has become Kaviratna, Makara has become
Sudhanidhi, Kacchapa has become Vidyanidhi, and Kunda has
become Gunanidhi.
24 The personified forms of Kuvera’s nine treasures.

Gaura-gana-svarupa-tattva-candrika
77
TEXT 192
wfamm i
*fM+T4№d: II II
anandah samabhuc chrila-ratnabahur dvijottamah |
nllas tv acaryaratno ’bhut tatah kharvo ’bhavad yatha I
idanirh panditair jneyah sri-ratnakara-panditah || 1921|
Ananda has become Srila Ratnabahu, the best among
brahmanas. Nila has become Acaryaratna, and Kharva is now known
by the scholars as Sri Ratnakara Pandita.
TEXT 193
II II
pura yo bhaguri-munih sri-devananda-panditah || 193 ||
He who was previously Bhaguri Muni has become Sri
Devananda Pandita.
TEXT 194
W frHJ#	I
ть:	ч ЩРТ: II II
catuh-sanasya yan nama tv idanim tat praeaksyate I
sanakah samabhuc chrila-kasinatho na saihsayah II 1°4 II

Gaura-gana-svarupa-tattva-candrika
The names of the four Kumara sages are now mentioned.
Sanaka Kumara has undoubtedly become Srila Kasinatha.
TEXT 195
?RTcRt	Hi5! I
W m	iWT^l II m II
sanat-kumarah srinatho lokanathah sanandanah I
sanatano ramanatho babhuva natra samsayah |
sana-sabdo yatha tatra natha-sabda ihabhavat II 195 II
Sanat Kumara has become Srinatha CakravartI, Sanandana
Kumara has become Lokanatha, and Sanatana Kumara has become
Ramanatha. There is no doubt about it. Just as their names were
previously formed with the word ‘sana,’ similarly the affixed word
has now become ‘natha.’
TEXT 196
^rmRrfRtsir ^w^icTTts*^ и w и
vedavyasavataro ’yam dasa-vrudavano bhavat II 196 II
Vedavyasa descended as Vrndavana dasa Thakura.

Gaura-gana-svarupa-tattva-candrika
79
TEXT 197
3TT^rf:	^тт *r: f^r:	II и
bhattacaryo vallabhas tu sukadeva iti srutah |
acaryah sri-jagannatho durvasa yah sthitah pura II 197 ||
It is heard that Vallabha Bhattacarya is Sukadeva Gosvami.
Sri Jagannatha Acarya was previously known as Durvasa Muni.
nisapatir abhuc chrimac candrasekhara-namakah |
sudhakara-prakaso ’yam uddhavo dasa eva ca I
dvav api gaura-candro ’pi candratvenavadat svayam II 198 II
The moon-god is now called Candrasekhara. Uddhava dasa is
also a personal manifestation of the moon-god. Lord Gauracandra
Himself also declared that both of them are the moon-god.
TEXT 198
srafa	и we и
TEXT 199
зтwzfa&ft ^тшт -ч&т ъщ w i
diHiPi izmto -цщч& \\ к*> ii

Gaura-gana-svarapa-tattva-candrika
athasta-siddhayo jata yadvan namna tatha maya |
likhyante tani namani kramaso Чга yathamati II 199 ||
I shall now, according to my understanding, write the names
of the eight mystic perfections (siddhis) respectively as they appeared
in Gaura-llla.
TEXTS 200-201
3#RT	ш%: ЪШЩ	гТЩ I
ffor# ^	^ cRJT	II Roo II
^ ijfol4l<p4MI Шт: 4f^:	II Rot 11
anima laghima praptih prakamyam mahima tatha |
Isitvam ca vasitvam ca tatha kamavasayita II 200 ||
anantas ca sukhanando govinda-raghunathakau I
krsnanandah kesavas ca sri-damodara-raghavau I
ete puri-samakhyata vijneyah panditaih kramat II 201 ||
Anima (the power of becoming as small as an atom), laghima
(the power of becoming very light), prapti (the power of obtaining
any desirable object), prakamya (the power of fulfilling any wish),
mahima (the power of increasing one’s size), isitva (the power of
controlling the material elements), vasitva (the power of subduing
others) and kamavasayita (the power of supressing one’s passions)25
have respectively become Ananta, Sukhananda, Govinda,
ъ 5ome of the
mystic powers are defined in different ways by different authors.

Gaura-gana-svarflpa-tattva-candrika
81
Raghunatha, Krsnananda, Kesava, Damodara and Raghava. All of
them are known by the scholars by the title ‘Puri’ after their names.
TEXT 202
41	tj 4: II II
jatila ya pura khyata ramacandra-puri tu sah II 202 ||
She who was previously known as Jatila has become
Ramacandra Puri.
TEXTS 203-204
Jfiit	II II
^	Ч щ: || II
jaya-dvari sri-vijayo govinda-garudau kramat I
purasld garudo devah pakslndro visnu-vahanah II 203 II
adhunj panditah srlman garudakhyo mahasayah I
gopinathah siriiha eva cakruro ’tra na samsayah II 204 II
Jaya and Vijaya, the doorkeepers of Vaikuntha, have become
Govinda and Garuda respectively. Garuda, the king of birds and
carrier of Lord Visnu, has now become the magnanimous Srlman
Garuda Pandita. Akrvira has undoubtedly become Gopinatha Siriiha.

Gaura-gana-svarupa-tattva-candrika
TEXT 205
рпй -ц: ЩЦГ'РЪ ^ *т: I
II ЯоЧ II
uddhavah krsna-mantri yah paramananda eva sah I
puraslt pandu-nrpatir bhavanando ’dhunabhavat 11 205 II
Uddhava, Lord Krsna’s minister, has become Paramananda
Puri. He who was formerly Maharaja Pandu has now become
Bhavananda.
TEXT 206
W:	ЪфЧ: ||	||
asit sakha lavangakhyah snmad-vrndavane pura I
kalah krsnadasa ihabhavad gaurasya vallabhah || 206 11
He who was previously known in Sri Vrndavana as Lord
Krsna’s friend called Lavariga has now become Kala Krsnadasa and is
very dear to Lord Gaurariga.
TEXT 207
'Ц:	I
#diWddiHiid: $m: 4terts^?(T H и

Gaura-gana-svarupa-tattva-candrika
83
kusumasava-nama yah sthito vrndavane pura |
kholavecatayakhyatah srldharah pandito ’dhuna 11 207 ||
He who was formerly known in Vrndavana by the name
Kusumasava has now become known as Kholaveca Sridhara Pandita.
TEXT 208
тнёг:	I^RTt	I
4Undimqfr Ъ	II ы II
prabalah sn-rama-sakhah sthito yo vraja-mandale |
gauravatara-samaye sa halayudha-thakkurah || 208 11
He who was known in Vraja as Prabala, Balarama’s friend,
became Halayudha Thakura during the time when Lord Gauranga
descended.
TEXT 209
SFrRRRt "ЧЧ й:	гТгЧ^ЩШЙ II II
ye sadhavo 4ra krama-bhanga-bhuta
namani yesarh bhrama-vismrtani |
ksantavyam ago mama taih krpabhir
namamy aham tat-pada-sarasani II 209 11
If there were any discrepancies in the order in which the
saintly devotees of the Lord were presented here and if any names

Gaura-gana-svarQpa-tattva-candrika
were mistakenly forgotten, I beg them to mercifully forgive niy
offense. I offer my humble obeisances at their lotus feet.
TEXT 210
Writ ^ *т)ч^4*иПНн: ll и
caitanya-bhakti-yuktaya naraya pustikam imam |
dadyat sada sathat tarn ca gopayet tarka-Salinah || 210 ||
This book should be given to one who is devoted to Lord
Caitanya, but it should always be hidden from a rascal logician.
id sri-visvanatha-cakravartina viracita sri-gaura-gana-svariipa-tattva-
candrika samapta ||
“Thus ends the Sn-gaura-gana-svarupa-tattva-candrika composed by Sri
Visvanatha Cakravartl.”
II sri-sri-radha-gokulananda-tadlyarpanam astu II

Appendix I
Names in Previous lilas and their Identities in Gaura-lila
Names in
previous lilas
Names in Gaura-lila
Gaura-
ganoddesa-
dipika
Gaura-gana-
svampa-tattva-
candrika
Opinion of
others
Acyuta
Acyutananda
(88)
Acyutananda
(70)
Aditi
Saci (38)
Akmra
Gopinatha
Siriiha (117)
Gopinatha
Siriiha (204)
Kesava
Bharatl
(GGD
117)
Ambika
Malini (42)
MalinI’s sister
(77)
Ananda
Ratnabahu
(103)
Ratnabahu
(192)
Ananga-manjari
(Ananta Sesa,
GGSTC 37)
Gopala Bhatta
(184)
Jahnavi (51)
Vasudha,
Jahnavi
(GGD 66)
Aniruddha
Vakresvara
Pandita (71)
Vakresvara
Pandita (184)
Aiigada
Purandaracarya
(91)
Purandaracarya
(188)
Arjuna
(Pandava)
Ramananda
Raya(120)

86
Appendix I
Aijuna (cowherd
boy)
Ramananda
Raya (120)
Paramesvara
(132)
Paramesvara
dasa (91)
Arjunika
(Visakha,
GGSTC 79)
Ramananda
Raya (124)
Ramananda
Raya (79)
Balarama
Nityananda
(32)
Bhadra
Sankara
Pandita (157)
Sankara Pandita
(167)
Bhadrarekha
Garuda
Govinda (96)
Bhaguri Muni
Devananda
Pandita (106)
Devananda
Pandita (193)
Bharigura
Govinda (137)
Govinda (139)
Bhanumatl
Raghunath
a dasa
(GGD
186)
Bhlsmaka
Vallabha Misra
(44)
Vallabha Misra
(74)
Bhrrigara
Kasisvara
Brahmacari
(137)
Kasisvara
Brahmacari
(139)
Bindumatl
Sivananda’s
wife (176)
Sivananda’s
wife (148)
Brahma
(Rupa-manjari,
GGSTC 38)
Goplnatha
Acarya (75)
Gopala Acarya
(186)

Appendix 1
87
Brahma
Mahatapa
Haridasa
Thakura (93)
Haridasa 1
Thakura (189)
Brhaspati
Sarvabhauma
(119)
Sarvabhauma
(138)
Campakalata
Raghava
Gosvami (162)
Raghava
Gosvami (170)
Candra
Candrasekhara
(112) Uddhava
dasa (112)
Candrasekhara
(198) Uddhava
dasa (198)
Candrahasa
Jagadisa
Pandita (143)
Jagadisa Pandita
(107) '
Candrakanti
Gadadhara
dasa (154)
Gadadhara dasa
(146)
Candralatika
Sridhara
Brahmacari
(199)
Govindacarya
(115) Sridhara
Brahmacari
(152)
Candramukha
Makaradhvaja
Kara (141)
Makaradhvaja
Kara (112)
Candrarekha
Ciranjlva (207)
Ramacandra
Datta (101)
Ciranjlva (166)
Sulocana (166)
Candrasekhara
Sulocana (207)
Candravall
Sadasiva
Kaviraja (156)
Sadasiva
Kaviraja (167)
Candrika
Garigamantri
(205)
Purandara
MiSra (114)
Kamala (160)
Ramadasa (166)

Appendix I
38
Capala
Sankara Pandita
(103)
Carukavara
Murari
Caitanya (123)
Citra
Vanamali
Kaviraja (161)
Vanamali
Kaviraja (169)
Citrarigi
Snnatha Misra
(171)
Daksa (parrot)
Caitanya dasa
(145)
Caitanya dasa
(145)
Dama
Purusottama
Nagara (131)
Purusottama
Nagara (92)
Dasaratha
Jagannatha
Misra (38)
Mukunda
(Hadai) (40)
Devaki
SacI (GGD
39)
Dhanistha
Raghava
Pandita (166)
Damodara
Pandita (97)
Raghava
Pandita (175)
Dhlra
Jangall (73)
Durvasa Muni
Jagannatha
Acarya (111)
Gangadasa
(Ш)
Jagannatha
Acarya (197)
Gandharva
Kumudananda
(136)
Kumudananda
(91)
Gandhonmada
Kamala (205)
Kaslnatha (159)
	J

Appendix 1
89
Ganga
Ganga (69) 1 Ganga (53) 1 1
Garga
Nilambara I
Cakravarti
(104)
svara Purl (27)
Garuda
Garuda Pandita
(117)"
Garuda Pandita
(203)
Gopall
Ananta
Kanthabharana
'(206)
Gangadhara
(161)
Guna-manjari
Gopala Bhatta
(83)
Gopala
Bhatta
(GGD
184)
Gunacuda
Subuddhi
Misra (201)
Prabodhananda
(130) Subuddhi
Misra (155)
Gunamala
DamayantI
(167)
DamayantI
(175)
Gunatunga
Vasudeva
Ghosa (188)
Hanuman
Murari Gupta
(91)
Murari Gupta
(187)
Harahiral
Jlva Pandita
(125)
Harakanthi
Chota Haridasa
(126)
Harini
Hastigopala
(206)
Nandanacarya
(102)
Jagannatha
Mamti (162)

90
Appendix I
Indira
JIva Pandita
(169)
Kavicandra
Thakura (119)
Jiva Pandita
(133)
Indra
(Lalita, GGSTC,
44)
Prataparudra
(118)
Prataparudra
(137)
Indradyumna
Prataparudra
(118)
Prataparudra
(137)
Indulekha
Krsnadasa
Brahmacari
(164)
Krsnadasa
Brahmacari,
Govindananda
(172)
Indullla
(Kamala)
Jagannatha
Sena(200)
Kalidasa (118)
Janaka
Vallabha Misra
(44)
Janaki
Laksmlpriya
(45)
Jatila
Ramacandra
Puri (92)
Ramacandra
Puri (202)
Jaya
Jagai(115)
Govinda (203)
Jaya
NandinI (89)
Kacchapa
Vidyanidhi
(103)
Vidyanidhi
(191)
Kakudml
Suryadasa (65)
Kalabhasin!
Jagannatha
Маши (205)
Laksminatha
(160)
Kalahamsi
Krsnadasa (97)

Appendix 1
91
Kalakanthl
Ramananda
Vasu (173)
Kavidatta (207)
Кай Misra
(117)
Ramananda
Vasu (135)
Nayana Misra
(165)
Kalakell
Madhavi (189)
j
Kalaksi
Hari Acarya
(207)
Hastigopala
(164)
Kalapini
Krsnananda
(98)
Kalavari
Krsnananda
”(167)
Govinda Ghosa
(188)
I
Kall-manjari
Vallabha (206)
Ananta
Kanthabharana
(163)
Kalpa-vrksa
Madhavendra
Puri (22)
Madhavendra
Puri (26)
Kamala-manjari
Jagannatha
Sena (200)
Jagannatha
Sena (154)
Kamalatika
Jagannatha
Sena (120)
Kamalekha
Vaninatha
(204)
Jiva Gosvami
(158)
Kamanagari
Mukundananda
(109)
KaminI
Kumudananda
(108)
Kanaka-manjari
Krsna Misra
' (72)

92
Appendix I
Kandarpa-
manjari
Raghunandana
Sarakara (179)
Kandarpasundari
Hiranyagarbha
(120)
KandukaksI
Paramananda
Gupta (116)
Karpura-maiijari
Raghu Misra
(201)
Raghu Misra
(156)
Kartikeya
Acyutananda
(88)
Krsna
Misra
(GGD 88,
GGSTC
72)
Kastiiri
Anupa (85)
Kasyapa
Jagannatha
Misra (38)
Katyayanl
Srikanta Sena
(174)
Srikanta Sena
(136)
Kausalya
Saci (38)
Kaveri
Pltambara
(168)
Raghava
Pandita (122)
Pltambara
(177)
Kharva
Ratnakara
(103)
Ratnakara
(192)
Kirtida
Ratnavatt
(Madhava
Misra’s wife)
(57)
Ratnavafi
(Pundarika
Vidyanidhi’s
wife) (183)
Kilimbika
Narayani (43)

Appendix I
93
Krsna
Caitanya (26)
Caitanya (30)
I
Ksirodakasayi
Vlracandra
(67)
Vlracandra (52)
Kulaka
Kasinatha (50)
Kumaras
Kasinatha,
Lokanatha,
Srinatha,
Ramanatha
(107)
Kasinatha,
Srinatha,
Lokanatha,
Ramanatha
(194-195)
Kumuda
Garuda (116)
Kunda
Gunanidhi
(191)
Kunjari
Vasudeva Datta
(101)
Kurarigaksi
Ramadasa
(207)
Makaradhvaja
Kara (112)
Kavidatta (165)
Kusumaplda
Vrndavana dasa
(109)
Kusumasava
Kholaveca
(133)
Kholaveca
(207)
Kuvera
Kuvera Acarya
(81)
Kuvera Acarya
(55)
Kuvera’s wife
Labha-devI (56)
Laksmi
Laksmipriya
Gadadhara
(45)
Pandita (45)
Gadadhara
Pandita (149)

Appendix I
Ramananda
Raya (124)
Gadadhara
Pandita (150)
Svarupa
Damodara (78)
Dhruvana
nda (GGD
152)
Kala Krsnadasa
(132)
Kala Krsnadasa
(206)
Sanatana
Gosvami (181)
Sivananda
Cakravarti
(183)
Sanatana
Gosvami (81)
Sivananda
Cakravarti
(150)
Lokanatha
(187)
Madhava
Acarya (169)
Madhava
Acarya (99)
Mukunda Datta
(140)
Mukunda Datta
(142)
Narahari
Thakura (92)
Narahari
Sarakara (177)
Narahari
Sarakara (178)
Sriman Pandita
(119)' '
Balabhadra
Bhattacarya
(171)
Kavi Kamapura
(129)
Madhava
Pandita (130)
Vasudeva Datta
(140)
Vasudeva Datta
(142)
-

Appendix 1
Mahabahu
Vlaheia Pandita
(129)' '
Vlahesa Pandita
(90)
Mahabala
Kamalakara
(128)
Kamalakara
(88)
Mahahira
Mukunda
Kaviraja (125)
Mahapadma
Srinidhi (103)
Srinidhi (190)
Makara
Sudhanidhi
(103)
Sudhanidhi
(191)
Maladhara
Vanamall
Pandita (144)
Vanamali
Pandita (144)
Malati
Subhananda
(199)
Nilambara
(100)
Subhananda
(151)
Malli
Kalidasa (190)
Mandali
Madhu Pandita
(113)
Manikundala
Visnudasa
(114)
ManjukesI
Kamsari Sena
(124)
Manjula
Lokanatha (85)
Manjumedha
Paramananda
Gupta (199)
Makaradhvaja
Sena (127)
Paramananda
Gupta (152)
Manohara
Kavicandra
(171)
Kavicandra
(126)

6
Appendix I
Mauna-manjari
Isanacarya
(205)
Nagabeni
Narayana
Vacaspati (110)
Nagari
Purandara
Acarya (109)
Nanda
Jagannatha
Misra (37)
Jagannatha
Misra (47)
Nandimukhi
Saraiiga (172)
Saranga (134)
Narada
Srivasa (90)
Srivasa (76)
Nila
Acaryaratna
(103)
Acaryaratna
(192)
Nitya-manjari
Nayana Misra
(207)
Hari Acarya
(164)
Padma
Srigarbha (103)
Srigarbha (190)
Pal!
Jagannatha
(158)
Jagannatha
(168)
Pandu
Bhavananda
(122)
Bhavananda
(205)
Patraka
Brhacchisu
'(138)
Parvata Muni
Rama Pandita
(90)
Rama Pandita
(187) '
Parjanya
Upendra Misra
(35)
Upendra Misra
(46)
Paumamasi
Govindacarya
(41)
Sita (61, 62, 69)
Govindacarya
(180)
Payoda
Ramai (139)
Ramai (141)
Prabala
Halayudha
(134)
Halayudha
(208)
Pradyumna
Raghunandana
(70)

Appendix l
9
Prahlada
Haridasa
Thakura (93)
Saranga
Thakura(134)
Haridasa
Thakura (189)
Saranga
(GGD
172)
Prema-manjari
Bhugarbha
(187)
Pitambara
(121)
Bhugarbha
(151)
Pundarikaksa
Govinda (116)
Purnananda
Gadadhara
Pandita (155)
RadharanI
Gadadhara
Pandita (147)
Raga-manjari
Raghunatha
Bhatta (185)
Ragalekha
Sikhi Mahiti
(189)
Raktaka
Haridasa (138)
Haridasa (140)
RangadevI
Gadadhara
Bhatta (165)
Gadadhara
Bhatta (174)
Rasalika
Rama Pandita
(105)
Rasa-manjari
Raghunatha
dasa Gosvaml
(186)
Raghunatha
Bhatta Gosvaml
"(82)
Rasollasa
Madhavananda
(188)
Rasonmada
Laksminatha
Pandita (205)
Isanacarya
(159)
Ratikala
Ratnagarbha
(95)

>8
Appendix I
Rati-manjari
Sana tana
Gosvaml (181)
Raghunatha
dasa (83)
Ratnaprabha
Acaryaratna
(94)
Ratnarekha
Krsnadasa
(167)
Ratnavall
Gopinathacarya
(178) Kamsari
(200)
Gopinathacarya
(149) Kamsari
(153)
Revati
Jahnavi(65)
Rohini
Padmavatl (40)
Padmavati (49)
RukminI
Laksmlpriya
(45)
Laksmlpriya
(48)
Rupa-manjari
(Brahma,
GGSTC 38)
Rupa Gosvaml
(180)
Riipa Gosvaml
(80)
Sadasiva
(Visakha)
Advaita (76)
Advaita (41)
Saibya
Damodara
Pandita (159)
Damodara
Pandita (169)
Sairandhri
KasI Misra
(193)
Sanaka Kumara
Kasinatha
(107)
Kasinatha (194)
Sanandana
Kumara
Lokanatha
(107)
Lokanatha
(195)
Sanat Kumara
Srinatha (107)
Srinatha (195)

Appendix I
99
Sanatana
Kumara
Ramanatha
(107)
Sanatana
Gosvami (182)
Ramanatha
(195)
1
Sandipani
Kesava Bharat!
(52)
Sandipani’s
maternal
grandfather
Govinda
Thakura (57)
Sarikarsana
Visvarupa (58)
Vlracandra
(67)
Minaketana
Ramadasa (68)
Visvarupa (31)
Sarikha
Kaviratna
(103)
Kaviratna (191)
Santanu
Madhava
Acarya (69)
Madhava
Acarya (54)
Sarasvatl
Damodara
Pandita (159)
Jagadananda
(137)
Sasikala
Sikhi Mahiti
(118)
Sasirekha
Vakresvara
Pandita (73)
Kasisvara
Gosvami (166)
Kasisvara
Gosvami (174)
Vakresvara
Pandita (184)
Satrajit
Sanatana Misra
(47)
Sanatana Misra
(74)
Satyabhama
Jagadananda
(51)
Visnupriya (48)
Jagadananda
(180)

100
Appendix I
Sauraseni
Narayana
Vacaspati (168)
Jagadlsa Pandita
(107) Narayana
Vacaspati(176)
Sesa (see Ananta
Sesa)
Sita (see Janaki)
Siva (see
Sadasiva)
Sridama
Abhirama
(126)
Abhirama (86)
Stokakrsna
Purusottama
dasa (130)
Purusottama
dasa (89)
Subala
Gaundasa
(128)
Gaundasa (90)
Subahu
Uddharana
Datta (129)
Uddharana
Datta (89)
Subhadra-
manjari
Candrasekhara
(95)
Subhanana
Subhadra Misra
(104)
Sucarita
Raghunatha
Datta (113)
Sudama
(cowherd)
Sundarananda
(127)
Sundarananda
(87)
Sudama Vipra
Vanamall Vipra
(П4)
Vanamall Vipra
(147)
SudevI
(Agni GGSTC,
44)
Anantacarya
(165)
Anantacarya
(173) Vasudeva
Ghosa (173)
Sudhakara
Sankara Ghosa
(142)
Sankara Ghosa
(143)

Appendix 1
101
Sugandhika
1
Sadasiva (108)
Sugrlva
Govindananda
(91)
Govindananda
(188)
Sukadeva
Vallabha Bhatta
(110)
Vallabha Bhatta
(197)
SukanthI
Satyaraja (173)
Satyaraja (135)
Sukesi
Makaradhvaja
Datta (168)
Sriharsa (201)
Makaradhvaja
Datta (124)
Sriharsa (155)
Sumadhura
Vidyavacaspati
(170)
Sumadhya
Govinda
Thakura (128)
~1
Sumandira
Balarama dasa
(116)
Sumedha
Vidyavacaspati
(128)
Padmavati (40)
Sumukha
Nllambara
(105)
SumukhI
Mukunda Datta
(96)
Surabhi-manjari
Sudarsana
Thakura (103)
Surya
Visvesvaracarya
(113)
Visvesvaracarya
(146)
Sveta-manjarl
Bhagavatacarya
(203)
Jitamitra (156)
$yarna-manjarl
Jitamitra (202)

102
Appendix I
Tanumadhya
Srikanta
Thakura (129)
Taraka
Gopaladasa
(158)
Gopaladasa
(168)
TilakinI
Jagannatha dasa
(106)
Turigavidya
(Yamaraja
GGSTC, 44)
Prabodhananda
(163)
Balabhadra
Bhattacarya
(133) Kavi
Kamapura,
Prabodhananda,
Madhava Ghosa
(171)
Uddhava
Paramananda
Puri(118)
Paramananda
Puri (205)
VamsI-sakhl
Vaiiisidasa
(179)
Vaiiisidasa
(149)
Varangada
Raghunatha
Vipra (200)
Vallabha Bhatta
(131)
Raghunatha
Vipra (153)
VariyasI
Kamalavati
(36)
Kamalavati (46)
Varida
Nandai (139)
Nandai (141)
Variyasi
Kamalavati
(36)
Kamalavati (46)
Varuni
Vasudha (65)
Vasudha (50)
Varuthapa
Rudra Pandita
(135) '
Rudra Pandita
(138)

Appendix 1
10
Vasistha
Gangadasa (53) 1
Sudarsana (53)
Gangadasa
(181)
Sudarsana
(181)
1
Vasudama
Dhananjaya
(127)
Dhananjaya
(87)
Vasudeva
Mukunda
(Hadai) (40)
Hadai
(Mukunda)
(49)
Jagannatha
Misra
(GGD 39)
Vibhisana
Ramacandra
Puri (92)
Vicaksana
Rama dasa
(145)
Rama dasa
(145)
Vijaya
Madbai (115)
Garuda (203)
Vi jay a
Jangali (89)
Vilasa-manjari
JIva Gosvami
(204)
JIva Gosvami
(82)
Bhagavatacarya
(158)
Vira
Sivananda
(176)
Sivananda
(148)
Visakha
(Sadasiva,
GGSTC 41, 44)
(Arjunika,
GGSTC 79)
Svarupa
Damodara
(160)
Advaita (40)
Visvakarma
Bhaskara (114)
Bhaskara (147)
Visvamitra
Vanamali
Acarya (49)
Vrnda
Mukunda dasa
(175)
Nandini (73)
Mukunda dasa
(136)

104
Appendix 1
J Vrsabhanu
Pundarika(54)
Madhava Misra
(57)
Pundarika
(181) Madhava
Misra (182)
•
Vyasadeva
Vmdavana dasa
(109)
Vmdavana dasa
(196)
Yasoda
Sac! (37)
Sad (47)
Yoga-maya
Slta (86)
Slta (62)
Lalita
1.	Ratnaprabha
2.	Ralikala
3.	Subhadra
4.	Bhadrarekha (Ratika)
5.	Sumukhi
6.	Dhanistha
7.	KalahaiiisI
8.	Kalapini
Svarupa Damodara
1.	Acaryaratna
2.	Ratnagarbha
3.	Candrasekhara
4.	Garuda Govinda
5.	Mukunda Datta
6.	Damodara Pandita
7.	Krsnadasa
8.	Krsnananda
Visakha
1.	Madhavi
2.	Malatl
3.	Candrarekha
4.	Kunjari
5.	Harm!
6.	Capala
7.	Surabhi
8.	Subhanana
Ramananda Raya
1.	Madhavacarya
2.	Nilambara
3.	Ramacandra Datta
4.	Vasudeva Datta
5.	Nandanacarya
6.	Sankara Pandita
7.	Sudarsana Thakura
8.	Subhadra Misra

Appendix I
Citra
1.	Rasalika
2.	Tilakini
3.	Saurasenl
4.	Sugandhika
5.	Kamini
6.	Kamanagari
7.	Nagari
8.	NagabenI
Vanamali Kaviraja
1.	Rama Pandita
2.	Jagannatha dasa
3.	Jagadlsa Pandita
4.	Sadasiva Kaviraja
5.	Kumudananda
6.	Mukundananda
7.	Purandaracarya
8.	Narayana Vacaspati
Campakalata
Raghava Gosvami
1. KurangaksI
1. Makaradhvaja Kara
2. Sucarita
2. Raghunatha Datta
3. Mandall
3. Madhu Pandita
4. Manikundala
4. Visnudasa
5. Candrika
5. Purandara Misra
6. Candralatika
6. Govindacarya
7. Kandukaksi
7. Paramananda Gupta
8. Sumandira
8. Balarama dasa
Rangadevi
Gadadhara Bhatta
1. Kalakanthi
1. Kasi Misra
2. Sasikala
2. Sikhi Mahiti
3. Indulila (Kamala)
3. Kalidasa
4. Madhura
4. Sriman Pandita
5. Indira
5. Kavicandra Thakura
6. Kandarpasundari
6. Hiranyagarbha
7. Kamala tika
7. Jagannatha Sena
8. Prema-manian
8. Pitambara

)
Appendix I
Sudevi
Vasudeva Ghosa
1. Kaveri
1. Raghava Pandita
[ 2. Carukavari
2. Murari Caitanya
3. SukesI
3. Makaradhvaja Datta
4. ManjukesI
4. Karnsari Sena
5. Harahira
5. Jiva Pandita
6. Mahahlra
6. Mukunda Kaviraja
7. Harakanthi
7. Chota Haridasa
8. Manohara
8. Kavicandra
Tungavidya
Madhava Ghosa
1. Manjumedha
1. Makaradhvaja Sena
2. Sumedha (Sumadhura)
2. Vidyavacaspati
3. Sumadhya
3. Govinda Thakura
4. Madhureksana
4. Kavi Karnapura
5. Tanumadhya
5. Srikanta Thakura
6. Madhusyanda
6. Madhava Pandita
7. Gunacuda
7. Prabodhananda
8. Varangada
8. Vallabha Bhat^carya
Indulekha
Ramananda Vasu
1. Turigabhadra
1. Paramananda Thakura
2. Rasottunga
2. Vallabha Thakura
3. Rangavatl
3. Jagadlsa Thakura
4. Sumarigala
4. Vanamall dasa
5. Citralekha
5. Ankara Pandita
6. Vicitrangl
6. Srinatha Misra
7. Modini
7. Laksanacarya
8. Madanalasa
8. Purusottama Pandita

Appendix 1
107
Asta-siddhi - Eight Mystic
Perfections (GGD 97),
(GGSTC 201)
Anima - Ananta Puri
Laghima - Sukhananda Puri
Prapti - Govinda Puri
Prakamya-Raghunatha Puri
Mahima - Krsnananda Puri
Isitva - Kesava Puri
Vasitva - Damodara Puri
Kamavasayita - Raghava Puri
Nava-nidhi, The Nine Treasures
of Kuvera (GGD 102-103, GGSTC
190-192)
Mahapadma - Srinidhi
Padma - Srigarbha
Sankha - Kaviratna
Makara - Sudhanidhi
Kacchapa - Vidyanidhi
Kunda - Gunanidhi
Ananda - Ratnabahu
Nila - Acaryaratna
Kharva - Ratnakara Pandita

Appendix II
Names in Gaura-lila and their Identities in Previous lilas
Names in
Gaura-lila
Names in previous lilas " '
Gaura-
ganoddesa-dipika
Gaura-gana-
svampa-tattva-
candrika
°pinionof
others
Abhirama
Sridama (126)
Sridama (86)
' -
Acaryaratna
Nila (103)
Ratnaprabha (94)
Nila (192)
Acyutananda
Kartikeya (88)
Acyuta (70)
Acyuta
(GGD Rft'i
Advaita
Sadasiva (11)
Visakha (40)
Sadasiva (41)
Anantacarya
Sudevi (165)
Sudevi (173)
Ananta
Kanthabharana
Gopali (206)
Kali-manjari
(163)
Anupa
Kastiiri-manjari
(85)
Balabhadra
Bhatta
Madhureksana
(171)
Tungavidya (133)
Balarama dasa
Sumandira (116)

Appendix И
109
Bhagavan
Acarya
(Caitanyavesa,
GGD 74,
GGSTC 186)
Bhagavatacarya
Sveta-manjari
(203)
Vilasa-manjari
(158)
Bhaskara
Visvakarma
(114)
Visvakarma (147)
Bhavananda
Pandu (205)
Bhiigarbha
Prema-manjari
(187)
Prema-maniari
(151)
Brhacchisu
Patraka (138)
Caitanya dasa
Daksa (parrot)
(145)
Daksa (parrot)
(145)
Caitanya
Mahaprabhu
Krsna (26)
Krsna (30)
Candrasekhara
Candra (112)
Subhadra-manjan
(95) Candra
(198)
Chota Haridasa
Harakanthi (126)
Ciranjlva
Candrarekha
(207)
Candrarekha
(166)
Damayantl
Gunamala (167)
Gunamala (175)
Damodara
Pandita
Saibya (159)
Sarasvati (159)
Dhanistha (97)
Saibya (169)
Devananda
Pandita
Bhaguri (106)
Bhaguri (193)

no
Appendix II
| Dhananjaya
Vasudama (127)
Vasudama (87)
Dhruvananda
Lalita (GGD
152)
Gadadhara
Bhatta
Rarigadevi(165)
Rahgadevi (174)
Gadadhara dasa
Candrakanti
(154)
Candrakanti
(146)
Gadadhara
Pandita
RadharanI (147)
LaksmI (149)
Lalita (150)
Purnananda
(155)
LaksmI (45)
Ganga
Ganga(69)
Ganga(53)
Gangadasa
Vasistha (53)
Durvasa (111)
Vasistha (181)
Gaiigadhara
Gopall (161)
Gangamantri
Candrika (205)
Garuda
Kumuda (116)
Vijaya (203)
Garuda Govinda
Bhadrarekha (96)
Garuda Pandita
Garuda (117)
Garuda (204)
Gauridasa
Subala (128)
Subala (90)

Appendix И
111
Gopala Bhatta I
Ananga-manjari I
(184)
Guna-manjari
' (83)
Guna-
manjari
(GGD 184)
Gopala dasa
Taraka (158)
Taraka (168)
Gopinatha
Acarya
Brahma (75)
Ratnavali (178)
Ratnavali (149)
Brahma (186)
Gopinatha
Sitiiha
Akrura (117)
Akrura (204)
Govinda
Pundarikaksa
(116) Bhangura
(137)
Jaya (203)
Bhangura (139)
Govinda Ghosa
Kalavafi (188)
Campakalata
(170)
Govinda
Thakura
Sandipani’s
maternal
grandfather (57)
Sumadhya (128)
Govindacarya
Paumamasi (41)
Paumamasi (180)
Candralatika
(115)
Govindananda
Sugriva (91)
Sugriva (188)
Indulekha (172)
Gunanidhi
Kunda (103)
Kunda (191)
Hadai
(Mukunda)
Vasudeva (40)
Dasaratha (40)
Vasudeva (49)
Halayudha
Prabala (134)
Prabala (208)

112
Appendix II
Hari Acarya
Kalaksi (207)
Nitya-manjan
(164)
Haridasa
Raktaka (138)
Raktaka (140)
Haridasa
Thakura
Brahma
Mahatapa,
Prahlada (93)
Brahma
Mahatapa,
Prahlada (189)
Hastigopala
HarinI (206)
Kalaksi (164)
Hiranya
A yajnika-patnl
(192)
Hiranyagarbha
Kandaipasundan
(120)
Isanacarya
Mauna-manjari
(205)
Rasonmada (159)
Jagadananda
Satyabhama (51)
Sarasvati (137)
Satyabhama(180)
Jagadisa
Candrahasa
(143)
Sauraseni (107)
Candrahasa (107)
A yajnika-
patnl (GGD
192)
Jagannatha
Pali (158)
Pali (168)
Jagannatha
(Jagai)
Jaya(115)
Jagannatha
Acarya
Durvasa (111)
Durvasa (197)
Jagannatha
Misra
Nanda (37)
Dasaratha (38)
Kasyapa (38)
Nanda (47)
Vasudeva
(GGD 39)
Jagannatha Sena
Kamala (200)
Kamalatika (120)
Kamala (154)

Appendix И
113
Jagannatha
Mamu
Kalabhasinl
(205) '
Harm! (162)
Jahnavi
Revatl (65)
Ananga-manjari
(51)
Revatl
(GGSTC
52) Ananga-
manjari
(GGD 66)
Jangali
Vijaya (89)
Dhlra (73)
Jitamitra
Syama-manjari
(202)
Sveta-manjari
(156)
Jiva Gosvami
Vilasa-manjari
(204)
Vilasa-manjari
(82) Kamalekha
(158)
Jlva Pandita
Indira (169)
Harahira (125)
Indira (133)
Kala Krsnadasa
Lavanga (132)
Lavanga (206)
Kalidasa
Mali! (190)
Indulila (118)
Kamala
Gandhonmada
(204)
Candrika (160)
Kamalakara
Mahabala (128)
Mahabala (88)
Kamalavati
Vanyas! (36)
VariyasI (46)
Kamsari Sena
Ratnavali (200)
Manjukesi (124)
Ratnavali (153)
KaSinatha
Kulaka (50)
Sanaka Kumara
(107)
Gandhonmada
(159) Sanaka
Kumara (194)
KaSI MiSra
Sairandhri (193)
Kalakanthi (117)
Kasisvara
Brahmacan
Bhrngara (137)
Sasirekha (166)
Bhrngara (139)
Sasirekha (174)

114
Appendix II
Kavicandra
Manohara (171)
Manohara (126)
Kavicandra
Thakura
Indira (119)
Kavidatta
Kalakanthi
(207)'
KurangaksI (165)
Kavi Кащарйга
Madhureksana
(129) Tungavidya
(171)
Kaviratna
Sankha (103)
Sankha (191)
Kesava Bharat!
Sandipani (52)
Akrura
(GGD 117)
Kholaveca
Kusumasava
(133)
Kusumasava
(207)
Krsnadasa
Brahmacari
Indulekha (164)
Kalahamsi (97)
Indulekha (172)
Krsnadasa
Kaviraja
Ratnarekha
(167)
Krsna Misra
Kanaka-manjari
(72)
Kartikeya
(GGD 88)
Krsnananda
Kalavatl (167)
Kalapini (98)
Kumudananda
Gandharva
(136)
Gandharva (91)
Kaminx-manjari
(108)
Kuvera Acarya
Kuvera (81)
Kuvera (55)
Labha-dev!
Kuvera’s wife
(56)
Laksminatha
Rasonmada
(205)
Kalabhasini (160)
Laksmlpriya
Rukmini (45)
Janakl(45)
Rukmini (48)

Appendix II
Lokanatha
Lila-manjari
(187) Sanandana
(107)
Manjula-manjari
(85) Sanandana
(195)
Madhava
(Madhai)
Vijaya (115)
Madhava Acarya
Santanu (69)
Madhavi (169)
Santanu (54)
Madhavl (99)
Madhava Ghosa
Rasollasa (188)
Tungavidya (171)
Madhava Misra
Vrsabhanu (57)
Vrsabhanu (182)
Madhava
Pandita
Madhusyanda
(130)
Madhavendra
Pun
Kalpa-vrksa (22)
Kalpa-vrksa (26)
Madhavl
Kalakeli (189)
Madhu Pandita
Mandal! (113)
Mahesa Pandita
Mahabahu (129)
Mahabahu (90)
Makaradhvaja
Datta
SukesI (168)
SukesI (124)
Makaradhvaja
Kara
Candramukha
(141)
KurangaksI (112)
Candramukha
(112)
Makaradhvaja
Sena
Manjumedha
(127)
Malini
Ambika (42)
Bindumatl (148)
Minaketana
Ramadasa
Sankarsana (68)

116
Appendix II
Mukunda
(Hadai)
Vasudeva (40)
Dasaratha (40)
Vasudeva (49)
Mukunda dasa
Vrnda (175)
Vrnda (136)
Mukunda Datta
Madhukantha
(140)"
Sumukhi (96)
Madhukantha
(142)'
Mukunda
Kaviraja
Mahahlra (125)
Mukundananda
Kamanagari-
manjari (109)
Murari Gupta
Hanuman (91)
Hanuman (187)
Murari Caitanya
Carukavara (123)
Nakula
(Caitanyavesa,
GGD 73,
GGSTC 185)
Nandai
Varida (139)
Varida (141)
Nandanacarya
Hastigopala
(206)
Harini (102)
Nandinl
Jaya (89)
Vmda (73)
Narahari
Sarakara
Madhumat!
(177)
Madhumangala
(92) Madhumat!
(178)
Narayana
Vacaspati
Sauraseni (168)
Nagabeni (110)
Sauraseni (176)
Narayani
(Malini’s sister)
Ambika (77)
Nayana Misra
Nitya-manjari
(207)
Kalakanthi (165)

Appendix II
Nilambara
Garga (104)
Sumukba (105)
Malatl (100)
Nilambara’s wife
Patala (105)
Nityananda
Balarama (11)
Balarama (32)
Padmavati
Rohini (40)
Sumitra (40)
Rohini (49)
Paramananda
Puri
Uddhava (118)
Uddhava (205)
Paramananda
dasa
Kandukaksi (116)
Paramananda
Gupta
Manjumedha
(199)
Manjumedha
(152)
Paramesvara
dasa
Arjuna
(cowherd boy)
(132)
Arjuna (cowherd
boy) (91)
Pitambara
Kaveri(168)
Prema-manjari
(121) Kaveri
(177)
Prabodhananda
Tungavidya
(163)
Gunacuda (130)
Tungavidya (171)
Pradyumna
Misra
(Caitanyavesa,
GGD 74,
GGSTC 185)
Prataparudra
Indra (118)
Indradyumna
(118)
Indra (137)
Indradyumna
(137)
Pundarika
Vidyanidhi
Vrsabhanu (54)
Kacchapa (103)
Vrsabhanu (181)
Kacchapa (191)

118
Appendix II
Purandara
Acarya
Angada (91)
Angada (188)
Nagari-
manjari(109)
Purandara Misra
Candrika (114)
Purusottama
dasa
1 S tokakrsna
(130)
Stokakrsna (89)
Purusottama
Nagara
Dama (131)
Dama (92)
Raghava
Gosvam!
Campakalata
(162)
Campakalata
(170)
Raghava Pandita
Dhanistha (166)
Kaveri(122)
Dhanistha (175)
Raghu Misra
Karpura-manj ari
(201)
Karpura-manjari
(156)
Raghunandana
Sarakara
Pradyumna (70)
Kandarpa-manj ari
(179)
Raghunatha
Bhatta
Raga-manjari
(185)
Rasa-manjari (82)
Raghunatha
dasa
Rasa-manjari
(186)
Rati-manjari (83)
Rati-
manjari,
Bhanumatl
(GGD 186)
Raghunatha
Datta
Sucarita (113)
Raghunatha
Vipra
Varangada (200)
Varangada (153)
Ramacandra
Puri
Vibhisana (92)
Jatila (92)
Jatila (202)
Ramacandra
Datta
Candrarekha
(101)

Appendix II
119
Ramadasa
Kurangaksi
(207) '
Vicaksana (145)
Candrika (166)
Ramai
Payoda (139)
Payoda (141) 1
Ramanatha
Sanatana
Kumara (107)
Sanatana Kumara
(195)
Ramananda
Raya
Atjuna
(Pandava) (120)
Arjuna (sakha)
(120) Lalita
(124) Arjunika
(124)
Arjunika (79)
Visakha (79)
Ramananda
Vasu
KalakanthI
(173)'
KalakanthI (135)
Rama Pandita
Parvata (90)
Parvata (187)
Rasalika (105)
Ratnabahu
Ananda (103)
Ananda (192)
Ratnagarbha
Ratikala (95)
Ratnakara
Kharva (103)
Kharva (192)
Ratnavati
(Madhava
Misra’s wife)
Kirtida (57)
Ratnavati
(Pundarika
Vidyanidhi’s
wife)
Kirtida (183)
Rudra Pandita
Varuthapa (135)
Varuthapa (138)
Rupa Gosvami
Rupa-manjari
(180)
Rupa-manjari
(80)

120
Appendix II
| Sac!
Yasoda (38)
Aditi (38)
Kausalya (38)
Yasoda (47)
Devaki
(GGD 39)
1 Sadasiva
Kaviraja
Candravali
(156)
Sugandhika (108)
Candravali (167)
1 Sanatana
Gosvami
Lavanga-
manjari, Rati-
manjari (181)
Sanatana
Kumara (182)
Lavanga-manjari
(81)
[ Sanatana Misra
Satrajit (47)
Satrajit (74)
I Sankara Pandita
Bhadra (157)
Capala (103)
Bhadra (167)
I Sankara Ghosa
Sudhakara (142)
Sudhakara (143)
I Saranga Thakura
Nandimukhi
(172)
Nandimukhi
(134) Prahlada
(134)
Prahlada
(GGD 172)
I Sarvabhauma
Brhaspati (119)
Brhaspati (138)
Satyaraja
Sukanthi (173)
Sukanthi (135)
I Sikhi Mahiti
Ragarekha (189)
Sasikala (118)
I Sita ThakuranI
Yoga-maya (86)
Paurnamasi (61,
62, 69) Yoga-
maya (62)
I Sivananda
i Cakravarfi
Lavanga-manjari
(183)
Lavanga-manjari
(150)

Appendix 11
ivanandaSena 1
Vira devi (176)
Vira devi (148) 1
ivananda’s wife
Bindumati (176)
Bindumati (148)
Sridhara
Brahmacari
Candralatika
(199)
Candralatika
(152)
Srigarbha
Padma (103)
Padma (190)
Sriharsa
SukesI (201)
Sukesi (155) 1
Srikanta Sena
KatyayanI (174)
Katyayani (136)
Srikanta
Thakura
Tanumadhya
(129)
$riman Pandita
Madhura (119)
Srinatha
Cakravarti
Sanat Kumara
(107)
Sanat Kumara
(195)
Srinatha Misra
Citrangi (171)
Srinidhi
Mahapadma
(103)
Mahapadma
(190)
Srivasa
Narada (90)
Narada (76)
Subhadra Misra
Subhanana(104)
Subhananda
Malati (199)
Malati (151)
Subuddhi Misra
Gunacuda (201)
Gunacuda (155)
Sucarita
Raghunatha Datta
(113)
Sudarsana
Vasistha (53)
Vasistha (181)
Surabhi-manjari
(103)
Sudhanidhi
Makara (103))
Makara (191)

122
Appendix II
I Suklambara 1 A yajnika-patni
(191)
A yajnika-
brahmana
(GGD 15»]')
Sulocana 1 Candrasekhara
(207)
Candrarekha
(166)
Sundarananda 1 Sudama
(cowherd) (127)
Sudama
(cowherd) (87)
Suryadasa 1 Kakudmi (65)
Svarnpa 1 Visakha (160)
Damodara
Lalita (78)
Uddharana Subahu (129)
Datta
Subahu (89)
Uddhavadasa I Candra (112)
Candra (198)
Upendra Misra 1 Parjanya (35)
Parjanya (46)
Vakresvara I Aniruddha (71)
1 Sasirekha (73)
Aniruddha (184)
Sasirekha (184)
' Vallabha Bhatta Sukadeva (110)
Varaiigada (131)
Sukadeva (197)
Vallabha Misra 1 Janaka (44)
Bhismaka (74)
Vaihsldasa 1 Variisi-sakhi
(179)
VamsI-sakhI
(149)
Vanamall Acarya 1 Visvamitra (49)
Rukmini’s
messenger (49)
Maladhara (144)
Maladhara (144)
Vanamall 1 Citra (161)
Kaviraja
Citra (169)
Vanamall Vipra 1 Sudama Vipra
(114)
Sudama Vipra
(147)
Vaninatha Kamalekha
1 (204)

Appendix II
123
Vasudeva Datta
Madhuvrata
(140) 1
Kunjan (101)
dadhuvrata (142)
Vasudeva Ghosa
Gunatunga
(188)
Sudevi (173)
Vasudha
Varum (65) 1
Varuni (50) 1
Ananga- 1
manjari
(GGD 66)
Vidyavacaspati
Sumadhura
(170)
Sumedha (129)
Viracandra
Kslrodakasayi
(67) Nisatha,
Ulmuka(68)
Kslrodakasayi
(52)
Visnudasa
Manikundala
(114)’
Visnupriya
Satyabhama (48)
Visvarupa
Sankarsana (58,
60)
Sankarsana (31)
Visvesvaracarya
Surya (113)
Surya (146)
Vrndavana dasa
Vyasadeva(109)
Kusumapida
(109)
Vyasa (196)

BALADEVA VIDYABHUSANA PROJECT
This publication is part of the Baladeva Vidyabhusana Project, whose
main objectives are as follows:
1.	Search for lost manuscripts.
2.	Digitally preserve ij^nuscripts currently existing in different
libraries.
3.	Digitally preserve all editions of Vidyabhusana’s books.
4.	Digitally preserve articles written about Vidyabhusana.
5.	Type the texts in digital Unicode, which can be converted into
Devanagari, Bengali characters, etc.
6.	Prepare a critical edition of each work.
7.	Translate all the works into English.
8.	Publish all translations with the original Devanagari text.
9.	Investigate and verify existent biographical data on Vidyabhusana.
10.	Publish a comprehensive biographical work.
For more details and for updated versions of the Sanskrit text, the
readers are advised to visit the following page:
www.vidyabhusanaproject.blogspot.com