/
Author: Cakravarti V.
Text
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