Guru Tattva One Must Accept a Guru in Disciplic Succession 1.1 tad vijnanartham sa gurum evabhigacchetsamit-panih srotriyam brahma-nistham For the sake of realizing that truth, one must approach an enlightened Guru, carrying fuel for the sacrificial fire in hand. A true Guru must be learned in the revealed scriptures and firmly established in Brahman. Mundaka Upanishad 1.2.12 1.2 acaryavan puruso veda A person who has an Acharya truly knows. Chandogya Upanishad 6.14.2 1.3 uttisthata jagrata prapya varan nibodhataksurasya dhara nisita duratyayadurgam pathas tat kavayo vadanti Arise! Awake! Approach the great souls and learn from them. The wise declare that this path is difficult to traverse, like the sharp edge of a razor. Katha Upanishad 1.3.14 1.4 yasya deve para bhaktir yatha deve tatha gurautasyaite kathita hy arthah prakasante mahatmanah To that great soul who has supreme devotion to the Lord, and the same devotion to Sri Guru, the meanings of these teachings become fully revealed. Svetasvatara Upanishad 6.23 1.5 nayam atma pravacanena labhyona medhaya na bahuna srutenayam evaisa vrnute tena labhyastasyaisa atma vivrnute tanum svam The Supreme Self is not attained by eloquence, intellectual power, or extensive hearing. He is attained by the one whom He chooses; to that person He reveals His own form. Katha Upanishad 1.2.23 1.6 janana-maranadi-samsaranala-santapto dipta-sirajala-rasim iva upahara-pani srotriyambrahma-nistham gurum upasrtya tam anusarati A person scorched by the blazing fire of material existence – birth, death, and the sufferings that accompany them – should approach a guru just as a person whose head is on fire runs toward water. Carrying an offering, one should approach a guru who is learned in scripture and firmly established in Brahman, and then follow his guidance. Vedanta-sara 11 1.7 ‘krishna-nitya-dasa’, jiva taha bhuli’ gelaei dose maya tara galaya bandhila The jiva has forgotten, “I am the eternal servant of Krishna.” Because of this fault, Maya has bound him by the neck. Chaitanya-charitamrita, Madhya 22.24 1.8 krishna bhuli’ sei jiva anadi-bahirmukhaataeva maya tare deya samsaradi-duhkha Having forgotten Krishna, the jiva has been turned away from Him since beginningless time. Therefore Maya gives him the sufferings of material existence. Chaitanya-charitamrita, Madhya 20.117 1.9 krishna-bahir-mukha haiya bhoga vancha karenikata-stha maya tare japatiya dhare pisaci paile yena mati-channa hayamaya-grasta jivera haya se bhava udaya “ami nitya krishna-dasa” – ei katha bhulemayara naphara haiya cira-dina bule kabhu raja, kabhu praja, kabhu vipra, sudrakabhu sukhi, kabhu duhkhi, kabhu kita, ksudra kabhu svarge, kabhu martye, narake va kabhukabhu deva, kabhu daitya, kabhu dasa, prabhu Turning away from Krishna, the jiva desires material enjoyment, and Maya, standing nearby, immediately seizes him. Just as a person possessed by a witch becomes bewildered, so the consciousness of the jiva becomes covered when he is seized by Maya. He forgets the truth, “I am eternally Krishna’s servant,” and, becoming a servant of Maya, wanders for a very long time. Sometimes he is a king, sometimes a subject; sometimes a brahmana, sometimes a sudra. Sometimes he is happy, sometimes miserable; sometimes he becomes a tiny insect. Sometimes he goes to heaven, sometimes he lives upon Earth, and sometimes he goes to hell. Sometimes he becomes a deva, sometimes a demon, sometimes a servant, and sometimes a master. Prema-vivarta 1.10 brahmanda bhramite kona bhagyavan jivaguru-krishna-prasade paya bhakti-lata-bija tate krishna bhaje, kare gurura sevanamaya-jala chute, paya krishnera carana Wandering throughout the universe, some fortunate jiva receives, by the mercy of Guru and Krishna, the seed of the creeper of bhakti. He then worships Krishna and serves Sri Guru. Becoming free from the net of Maya, he attains the feet of Krishna. Chaitanya-charitamrita, Madhya 19.151; 22.25 1.11 mukam karoti vacalampangum langhayate girimyat-krpa tam aham vandeparamananda-madhavam I bow to Madhava, the embodiment of supreme bliss, by whose mercy the mute become eloquent and the lame cross mountains. Bhavartha-dipika, Mangala-stotram 1 1.12 caitanya-lila-amrta-pura, krishna-lila-sukarpuraduhe mili’ haya sumadhurya sadhu-guru-prasade, taha yei asvadesei jane madhurya-pracurya The pastimes of Sri Chaitanya are a flood of nectar, and the pastimes of Krishna are like exquisite camphor. When the two are combined, an extraordinary sweetness arises. By the mercy of sadhu and guru, whoever tastes this comes to know the abundance of that sweetness. Chaitanya-charitamrita, Madhya 25.277 A Qualified Guru and Disciple Are Hard to Find 1.13 sravanayapi bahubhir yo na labhyahsrnvanto ‘pi bahavo na vidyuhascaryo ‘sya vakta kusalo ‘sya labdhaascaryo jnata kusalanusistah Many people never have the opportunity to hear about the self, and even among those who hear, many do not understand. Rare indeed is the teacher who can properly explain this truth, and rare also is the qualified disciple who can understand it when instructed by such a teacher. Katha Upanishad 1.2.7 A Genuine Guru Knows the Truth, Is Established in It, and Is Well Versed in Scripture 1.14 tasmad gurum prapadyetajijnasuh sreya uttamamsabde pare ca nisnatambrahmany upasamasrayam One who desires to understand the highest good should take shelter of a guru who is deeply versed in revealed scripture and in the Supreme Reality, and who has taken shelter of spiritual peace and detachment. Srimad Bhagavatam 11.3.21 1.15 krpa-sindhuh su-sampurnahsarva-sattvopakarakahnisprhah sarvatah siddhahsarva-vidya-visaradah sarva-samsaya-samchetta‘nalaso gurur ahritah A genuine guru is an ocean of mercy, complete in all good qualities, and always concerned for the welfare of all living beings. He is free from selfish desire, accomplished in spiritual life, learned in all relevant knowledge, able to remove the doubts of his disciples, and never negligent in his spiritual duties. Hari-bhakti-vilasa 1.45-46, quoting Vishnu-smriti A Guru Must Control the Senses 1.16 vaco vegam manasah krodha-vegamjihva-vegam udaropastha-vegametan vegan yo visaheta dhirahsarvam apimam prthivim sa sisyat A sober person who can control the urges of speech, the mind, anger, the tongue, the belly, and the genitals is qualified to instruct disciples throughout the world. Upadesamrta 1 1.17 sat-karma-nipuno vipromantra-tantra-visaradahavaisnavo gurur na syadvaisnavah svapaco guruh A brahmana may be expert in the six brahminical duties and thoroughly learned in mantra and ritual, but if he is not a Vaishnava he cannot be a guru. A Vaishnava, however, may be accepted as guru even if born in a family regarded as outcaste. Hari-bhakti-vilasa, quoting Padma Purana A Pure Devotee May Be Guru Regardless of Social Birth 1.18 vipra-ksatriya-vaisyas caguravah sudra-janmanamsudras ca guravas tesamtrayanam bhagavat-priyah Brahmanas, ksatriyas, and vaisyas may act as gurus for those born as sudras. But one born as a sudra, if dear to Bhagavan, may also become guru for members of those three higher social orders. Padma Purana 1.19 kiba vipra, kiba nyasi, sudra kene nayayei krishna-tattva-vetta, sei ‘guru’ haya Whether one is a brahmana, a sannyasi, or even a sudra, whoever knows Krishna-tattva is qualified to be guru. Chaitanya-charitamrita, Madhya 8.128 1.20 kiba varni, kiba srami, kiba varnasrama-hinakrishna-tattva yei, sei acarya pravina asala katha chadi’ bhai varne ye kare adaraasad-guru kari’ tara vinasta purvapara Whether one belongs to a particular varna, ashrama, or stands outside the system of varnashrama, one who knows Krishna-tattva is a qualified Acharya. O brother, one who abandons this essential principle and gives importance merely to social status may accept an unqualified guru and thereby bring ruin upon himself. Prema-vivarta Sri Sanatana Goswami and Sambandha-jnana 1.21 vairagya-yug-bhakti-rasam prayatnairapayayan mam anabhipsum andhamkrpambudhir yah para-duhkha-duhkhisanatanam tam prabhum asrayami I take shelter of my master, Sri Sanatana Goswami. He is an ocean of mercy and suffers upon seeing the suffering of others. Although I was blind and unwilling, through great effort he made me drink the rasa of bhakti joined with genuine renunciation. Vilapa-kusumanjali 6 The original edition describes Sanatana here specifically as the Acharya of sambandha-jnana. What Is an Acharya? 1.22 upaniya tu yah sisyamvedam adhyapayed dvijahsa-kalpam sa-rahasyam catam acaryam pracaksate A twice-born teacher who formally accepts a disciple and instructs him in the Veda, together with its ritual applications and confidential meanings, is called an Acharya. Manu-samhita 2.140 1.23 acinoti yah sastrarthamacare sthapayaty apisvayam acarate yasmadacaryas tena kirtitah One who understands the meaning of scripture, establishes others in proper conduct, and personally practices what he teaches is therefore called an Acharya. Vayu Purana Example Is Better Than Mere Instruction 1.24 yad yad acarati sresthastat tad evetaro janahsa yat pramanam kurutelokas tad anuvartate Whatever a great person does, others follow. Whatever standard such a person establishes, the world follows that example. Bhagavad-gita 3.21 1.25 apane acare keha, na kare pracarapracara karena keha, na karena acara ‘acara’ ‘pracara’ namera karaha ‘dui’ karyatumi sarva-guru, tumi jagatera arya Some practice but do not preach; others preach but do not practice. You perform both functions: proper conduct and preaching. Therefore you are guru for everyone and a true noble teacher of the world. Chaitanya-charitamrita, Antya 4.102-103 1.26 apane karimu bhakta-bhava angikareapani acari’ bhakti sikhamu sabare I shall personally accept the disposition of a devotee, and by practicing bhakti Myself I shall teach it to everyone. Chaitanya-charitamrita, Adi 3.20 1.27 apani na kaile dharma sikhana na yaya Unless I Myself practice it, the principles of dharma cannot properly be taught. Chaitanya-charitamrita, Adi 3.21 Inconceivable Oneness and Difference of Guru, Vaishnava, and Krishna 1.28 acaryam mam vijaniyannavamanyeta karhicitna martya-buddhyasuyetasarva-devamayo guruh One should know the Acharya to be My representative and never disrespect him. One should never regard him with an ordinary human conception or envy him, for the guru embodies the authority of all the devas. Srimad Bhagavatam 11.17.27 1.29 vande gurun isa-bhaktanisam isavatarakantat-prakasams ca tac-chaktihkrishna-caitanya-samjnakam I offer my obeisances to the spiritual masters, the devotees of the Lord, the Supreme Lord Himself, His avataras, His manifestations, and His divine potencies, all of whom are included within Sri Krishna Chaitanya. Chaitanya-charitamrita, Adi 1.1 1.30 krishna, guru, bhakta, shakti, avatara, prakasakrishna-shakti ei chaya-rupe karena vilasa Krishna manifests His divine potency in six forms: as Krishna Himself, as guru, as His devotees, as His shakti, as His avataras, and as His manifestations. In these six forms He performs His divine pastimes. Chaitanya-charitamrita, Adi 1.32 1.31 yadyapi amara guru caitanyera dasatathapi janiye ami tanhara prakasa Although I know that my guru is a servant of Sri Chaitanya, I also understand him to be a manifestation of Sri Chaitanya. Chaitanya-charitamrita, Adi 1.44 Siksha-guru, Caitya-guru, and the Personal Guru 1.32 guru-krishna-rupa hana shastrera pramaneguru-rupe krishna krpa karena bhakta-gane According to scripture, the guru is a form of Krishna, for Krishna bestows His mercy upon the devotees through the form of Sri Guru. Chaitanya-charitamrita, Adi 1.45 1.33 siksha-guruke ta’ jani krishnera svarupaantaryami, bhakta-shrestha, ei dui rupa The siksha-guru should be understood as a manifestation of Krishna. Krishna appears as guru in two forms: internally as the indwelling Lord, and externally as the foremost devotee. Chaitanya-charitamrita, Adi 1.47 1.34 jive sakshat nahi, tate guru caitya-rupesiksha-guru haya krishna mahanta-svarupe Because the jiva cannot directly perceive Him, Krishna instructs from within as the caitya-guru and externally appears in the form of a great devotee as siksha-guru. Chaitanya-charitamrita, Adi 1.58 1.35 naivopayanty apacitim kavayas tavesabrahmayushapi krtam rddha-mudah smarantahyo ‘ntar bahis tanu-bhrtam asubham vidhunvannacarya-caitya-vapusha sva-gatim vyanakti O Lord, even the greatest sages could not repay their debt to You, even within the lifetime of Brahma, when they remember the mercy You have shown them. You remove the inauspicious condition of embodied souls and reveal the path to Yourself, appearing externally as the Acharya and internally as the indwelling Lord. Srimad Bhagavatam 11.29.6 By the Mercy of Krishna One Receives the Mercy of Guru 1.36 krishna yadi krpa kare kona bhagyavaneguru-antaryami-rupe sikhaya apane When Krishna bestows His mercy upon a fortunate soul, He personally instructs that person externally through Sri Guru and internally as the indwelling Lord. Chaitanya-charitamrita, Madhya 22.47 Guru Gives Divine Knowledge 1.37 ajnana-timirandhasyajnananjana-salakayacakshur unmilitam yenatasmai sri-gurave namah I offer my obeisances to Sri Guru, who opened my eyes, blinded by the darkness of ignorance, with the collyrium of spiritual knowledge. Prema-bhakti-candrika, Narottama Dasa 1.38 sri-caitanya-mano-‘bhishtamsthapitam yena bhu-talesvayam rupah kada mahyamdadati sva-padantikam When will Sri Rupa, who established within this world the innermost desire of Sri Chaitanya Mahaprabhu, grant me shelter near his feet? Prema-bhakti-candrika, Narottama Dasa 1.39 sri-guru-carana-padma, kevala-bhakati-sadmabando muni savadhana mateyahara prasade bhai, e bhava toriya jaikrishna-prapti haya yaha ha’te guru-mukha-padma-vakya, cittete koriya aikyaar na koriho mane asasri-guru-carane rati, ei se uttama gatije prasade pure sarva asa cakhu-dana dilo jei, janme janme prabhu seidivya-jnana hrde prakasitaprema-bhakti yaha hoite, avidya vinasa yatevede gaya yahara carita I bow with great care and attention to the lotus feet of Sri Guru, the abode of pure bhakti. By his mercy, O brother, one crosses beyond material existence and attains Krishna. Make the words from Sri Guru’s lotus mouth one with your heart, and cherish no separate aspiration. Attachment to the feet of Sri Guru is the highest destination, and by his mercy all true spiritual aspirations are fulfilled. He who has given me the gift of sight is my master birth after birth. Through him divine knowledge is revealed within the heart. From him comes prema-bhakti, and through his mercy ignorance is destroyed. The Vedas sing of the glory of such a guru. Prema-bhakti-candrika, Narottama Dasa Sri Guru Is the Dear Servant of Krishna 1.40 na dharmam nadharmam sruti-gana-niruktam kila kuruvraje radha-krishna-pracura-paricaryam iha tanusaci-sunum nandisvara-pati-sutatve guru-varammukunda-preshthatve smara param ajasram nanu manah O mind, abandon preoccupation with what the Vedas describe as ordinary piety and impiety, and dedicate yourself fully to the abundant service of Sri Radha and Krishna in Vraja. Always remember Saci’s son as the son of Nanda Maharaja, and remember Sri Guru as supremely dear to Mukunda. Manah-siksha 2, Sri Raghunatha Dasa Goswami GurTattva The original chapter then adds an explanatory note stressing that the guru is honored as a manifestation of Krishna, but should never be understood as identical with Krishna in every respect. The guru is to be understood through his intimate relationship with Mukunda. The Guru Is Gaura-shakti and Dear to Gaura 1.41 sakshad-dharitvena samasta-shastrairuktas tatha bhavyata eva sadbhihkintu prabhor yah priya eva tasyavande guroh sri-caranaravindam All the scriptures declare Sri Guru to be directly representative of Hari, and the saints honor him accordingly. Yet he is also the most beloved servant of the Lord. I therefore offer my obeisances to the lotus feet of Sri Guru. Gurvashtakam 7 1.42 suddha-bhaktah sri-guroh sri-sivasya ca bhagavata sahaabheda-drstim tat-priyatamatvenaiva manyante When pure devotees regard Sri Guru and Sri Shiva as non-different from Bhagavan, they understand this non-difference specifically in terms of their being exceptionally dear to Him. Bhakti-sandarbha, Anuccheda 216 A Guru in Name Only Commits a Great Offense 1.43 gurur na sa syat sva-jano na sa syatpita na sa syaj janani na sa syatdaivam na tat syan na patis ca sa syanna mocayed yah samupeta-mrtyum One should not become a guru, relative, father, mother, worshipable deity, or husband if one cannot deliver one’s dependents from approaching death. Srimad Bhagavatam 5.5.18 1.44 sei se parama bandhu, sei pita-matasri-krishna-carane yei prema-bhakti-datasakala janme pita-mata sabe payakrishna guru nahi mile, bhajaha hiyaya That person is the supreme friend, father, and mother who bestows prema-bhakti at the feet of Sri Krishna. In every birth one obtains a father and mother, but Krishna and Sri Guru are not so easily obtained. Therefore worship them within your heart. Chaitanya Mangala, Madhya-khanda Scholarship Is No Qualification for Becoming a Guru 1.45 sabda-brahmani nisnato na nisnayat pare yadisramas tasya srama-phalo hy adhenum iva raksatah Even if one is deeply learned in the revealed scriptures, if one is not established in the Supreme Reality, one’s labor bears no true fruit. It is like maintaining a cow that gives no milk. Srimad Bhagavatam 11.11.18 A Non-Vaishnava Cannot Be a Guru 1.46 maha-kula-prasuto ‘pisarva-yajnesu diksitahsahasra-sakhadhyayi cana guruh syad avaisnavah Even if one is born in a great family, initiated into all the Vedic sacrifices, and has studied a thousand branches of scripture, one cannot be a guru if one is not a Vaishnava. Hari-bhakti-vilasa 1.45 False Gurus 1.47 paricarya-yaso-lipsuh sisyad gurur na hi One who desires service and fame from disciples is not a genuine guru. Vishnu Smriti 1.48 guravo bahavah santi sisya-vittapaharakahdurlabhah sad-gurur devi sisya-santapaharakah O Devi, there are many gurus who take away the wealth of their disciples, but a genuine guru who removes the suffering of a disciple is very rare. Purana-vakya The Injunction to Abandon a False Guru 1.49 guror apy avaliptasya karyakaryam ajanatahutpatha-pratipannasya parityago vidhiyate Even a guru should be abandoned if he is arrogant, does not know what ought and ought not to be done, and has entered upon a wrong path. Mahabharata, Udyoga-parva 179.25 1.50 snehad va lobhato vapi yo grhniyad diksayatasmin gurau sa-sisye tat devata-sapa apatet If a guru accepts a disciple for diksha out of mundane affection or greed, a divine curse falls upon both that guru and his disciple. Hari-bhakti-vilasa 2.7 1.51 yo vyakti nyaya-rahitam anyayena srnoti yahtav ubhau narakam ghoram vrajatah kalam aksayam One who speaks without proper scriptural reasoning, and one who improperly listens to such speech, both go to a terrible hell for an immeasurable period of time. Hari-bhakti-vilasa 1.101 1.52 vaisnava-vidvesi cet parityajya eva. “guror api avaliptasya” iti smaranat, tasya vaisnava-bhava-rahityena avaisnavataya avaisnavopadisteneti vacana-visayatvac ca. Yathokta-laksanasya sri-guror avidyamanatayas tu tasyaiva maha-bhagavatasyaikasya nitya-sevanam paramam sreyah. If a guru is hostile toward the Vaishnavas, he must certainly be abandoned. This follows from the remembered injunction, “guror api avaliptasya.” Because such a person is devoid of the disposition of a Vaishnava, he is to be regarded as a non-Vaishnava and therefore falls within the scope of the injunction concerning a mantra received from a non-Vaishnava. If a Sri Guru possessing the previously described qualifications is not available, the highest good is to render constant service to a single maha-bhagavata. Bhakti-sandarbha, Anuccheda 238 A Materialistic, Professional, Family, or Conventional Guru Must Be Given Up 1.53 paramartha-gurvasrayo vyavaharika-gurvadi parityagenapi kartavyah One must take shelter of a guru who can guide one toward the highest spiritual truth, even if this requires giving up a guru accepted merely according to social or conventional considerations. Bhakti-sandarbha, Anuccheda 210 One Who Rejects a False Guru Must Accept a Genuine Guru 1.54 avaisnavopadistena mantrena nirayam vrajetpunas ca vidhina samyag grahayed vaisnavad guroh One who receives a mantra from a non-Vaishnava goes to hell. One should therefore properly receive the mantra again, according to the prescribed procedure, from a Vaishnava guru. Hari-bhakti-vilasa 4.366 Why Become a Disciple? 1.55 nr-deham adyam su-labham su-durlabhamplavam su-kalpam guru-karnadharammayanukulena nabhasvateritampuman bhavabdhim na taret sa atma-ha This human body is the foundation for attaining the highest good. Though difficult to obtain, it has now been easily attained. It is like a well-constructed boat, with Sri Guru as its captain, and the favorable wind is sent by Me. A person who does not use such an opportunity to cross the ocean of material existence is a destroyer of his own self-interest. Srimad Bhagavatam 11.20.17 One Who Regards Sri Guru as an Ordinary Person Goes to Hell 1.56 gurusu nara-matir yasya va naraki sah One who regards Sri Guru as an ordinary human being is said to be destined for hell. Padma Purana One Who Regards Guru as Ordinary Finds Spiritual Endeavor Useless 1.57 yasya saksad bhagavati jnana-dipa-prade guraumartyasad-dhih srutam tasya sarvam kunjara-saucavat For one who maintains the false conception that the guru, who directly bestows the lamp of divine knowledge, is merely a mortal person, all scriptural learning becomes as useless as the bathing of an elephant. Srimad Bhagavatam 7.15.26 For Transcendental Knowledge One Must Approach a Guru 1.58 tad viddhi pranipatenapariprasnena sevayaupadeksyanti te jnanamjnaninas tattva-darsinah Learn that truth by approaching those who have seen reality. Bow before them, inquire from them sincerely, and render service. Those who possess knowledge and have directly perceived the truth will instruct you in that knowledge. Bhagavad-gita 4.34 The Guru Takes One Beyond Jnana to Pure Devotion 1.59 evam gurupasanayaika-bhaktyavidya-kutharena sitena dhirahvivrscya jivasayam apramattahsampadya catmanam atha tyajastram Thus, through single-minded devotion in the worship of Sri Guru, a steady and attentive person should cut through the subtle conditioning of the jiva with the sharpened axe of spiritual knowledge. Having then realized the self, one should put aside even that instrument. Srimad Bhagavatam 11.12.24 Guru and Lord Nityananda Are Nondifferent 1.60 samsarera para haiya bhaktira sagareye dubibe se bhajuka nitai-candereamara prabhura prabhu sri gaurasundarae bada bharasa citte dhari nirantara Whoever wishes to cross beyond material existence and plunge into the ocean of bhakti should worship Nitai Chandra. I constantly hold this great conviction within my heart: Sri Gaurasundara is the Lord of my Lord. Chaitanya Bhagavata 1.17.152-153 1.61 nitai-pada-kamala, koti-candra-susitalaye chayay jagata jurayheno nitai bine bhai, radha-krishna paite naidrdha kori’ dharo nitair pay se sambandha nahi yar, brtha janma gelo tarsei pasu boro duracarnitai na bolilo mukhe, majilo samsara-sukhevidya-kule ki koribe tar ahankare matta hoiya, nitai-pada pasariyaasatyere satya kori maninitaiyer karuna ha’be, vraje radha-krishna pabedhara nitai-carana du’khani nitaiyer carana satya, tahara sevaka nityanitai-pada sada koro asanarottama boro dukhi, nitai more koro sukhirakho ranga-caranera pasa The lotus feet of Nitai are cooling like millions of moons, and beneath their shade the whole world finds relief. O brother, without Nitai one cannot attain Radha and Krishna. Therefore firmly take hold of the feet of Nitai. One who has no relationship with Him has wasted his life. Such a person behaves like an animal. If the name “Nitai” has never passed his lips and he remains absorbed in the pleasures of material existence, what can education or high birth do for him? Intoxicated by pride and forgetting the feet of Nitai, he accepts the unreal as real. But by the mercy of Nitai one can attain Radha and Krishna in Vraja. Therefore take shelter of the two feet of Nitai. The feet of Nitai are eternal reality, and His servants are eternal. Always place your hope in the feet of Nitai. Narottama is greatly distressed and prays, “O Nitai, please make me happy and keep me close to Your reddish lotus feet.” Prarthana, Narottama Dasa The Authorized Sacred Tradition 1.62 amnayah srutayah saksad brahma-vidyeti visrutahguru-parampara-praptah visva-kartur hi brahmanah The revealed scriptures, received through guru-parampara from Brahma, the creator of the universe, are known as amnaya, the authorized sacred tradition, and as brahma-vidya, knowledge of the Absolute. Mahajana-karika Lord Brahma, the Original Teacher 1.63 brahma devanam prathamah sambabhuvavisvasya karta bhuvanasya goptasa brahma-vidyam sarva-vidya-pratisthamatharvaya jyestha-putraya praha Brahma arose first among the devas. He is the creator of the universe and guardian of the worlds. He taught brahma-vidya, the foundation of all knowledge, to Atharva, his eldest son. Mundaka Upanishad 1.1.1 Sri Madhva, the Sampradaya Acharya 1.64 ananda-tirtha-nama sukha-maya-dhama yatir jiyatsamsararnava-taranim yam iha janah kirtayanti budhah All glory to the sannyasi known as Ananda Tirtha, the abode of spiritual happiness. The wise glorify him as a boat by which people may cross the ocean of material existence. Prameya-ratnavali The Brahma-Madhva Gaudiya Sampradaya 1.65 sri-krishna-brahma-devarsi-badarayana-samjnakansri-madhva-sri-padmanabha-sriman-nrhari-madhavan aksobhya-jayatirtha-sri-jnanasindhu-dayanidhinsri-vidyanidhi-rajendra-jayadharman kramad vayam purusottama-brahmanya-vyasatirthams ca samstumahtato laksmipatim sriman-madhavendram ca bhaktitah tac-chisyan srisvaradvaita-nityanandan jagad-gurundevam-isvara-sisyam sri-caitanyam ca bhajamahe sri-krishna-prema-danena yena nistaritam jagatkali-kalusa-santaptam karuna-sindhuna svayam mahaprabhu-svarupa-sri-damodarah priyankarahrupa-sanatanau dvau ca gosvami-pravarau prabhu sri-jivo raghunathas ca rupa-priyo maha-matihtat-priyah kaviraja-sri-krishna-dasa-prabhur matah tasya priyottamah srila sevaparo narottamahtad-anugata-bhaktah sri-visvanathah sad-uttamah tad-asaktas ca gaudiya-vedantacarya-bhusanamvidyabhusana-pada sri-baladeva-sad-asrayah vaisnava-sarvabhauma-sri-jagannatha-prabhus tathasri-mayapura-dhamnas tu nirdesta sajjana-priyah suddha-bhakti-pracarasya muli-bhuta ihottamahsri-bhaktivinodo devas tat-priyatvena visrutah tad-abhinna-suhrd-varyo maha-bhagavatottamahsri-gaura-kisora saksad vairagyam vigrahasritam (mayavadi-ku-siddhanta-dhvanta-rasi-nirasakahvisuddha-bhakti-siddhantaih svanta-padma-vikasakah devo ‘sau paramo hamso mattah sri-gaura-kirtanepracaracara-karyesu nirantaram mahotsukah hari-priya-janair-gamya om visnupada-purvakahsri-pado bhakti-siddhanta-sarasvati-mahodayah sarve te gaura-vamsyas ca parama-hamsa-vigrahahvayam ca pranata dasas tad-ucchista-grahagrahah) We glorify Sri Krishna, Brahma, Devarsi Narada, and Badarayana Vyasa; Sri Madhva, Sri Padmanabha, Nrhari, and Madhava; Aksobhya, Jayatirtha, Jnanasindhu, Dayanidhi, Vidyanidhi, Rajendra, and Jayadharma; Purusottama, Brahmanya Tirtha, and Vyasatirtha; then Laksmipati and Sri Madhavendra Puri. We worship their successors, Sri Isvara Puri, Advaita Prabhu, and Nityananda Prabhu, the teachers of the world, and Sri Chaitanya Mahaprabhu, the disciple of Isvara Puri. Sri Chaitanya, the ocean of mercy, delivered the world scorched by the impurities of Kali by bestowing Krishna-prema. Dear to Mahaprabhu was Sri Svarupa Damodara. The foremost Goswamis, Sri Rupa and Sri Sanatana, followed in that current. Sri Jiva and Sri Raghunatha were greatly devoted to Sri Rupa, and dear to them was Sri Krishnadasa Kaviraja. Dear to Krishnadasa was Sri Narottama, absorbed in service, and the exalted Sri Visvanatha faithfully followed him. Deeply attached to that current was Sri Baladeva Vidyabhusana, the ornament of the Gaudiya Vedanta Acharyas. Then came Sri Jagannatha Prabhu, honored among the Vaishnavas, dear to the devotees and connected with the revelation of Sri Mayapura Dhama. Sri Bhaktivinode became a principal force in the propagation of pure bhakti and was renowned as being dear to him. His intimate and exalted associate was Sri Gaura Kishora, a great maha-bhagavata and the very embodiment of renunciation. (The illustrious Bhaktisiddhanta Saraswati dispelled the darkness of false Mayavadi conclusions, caused the lotus of the heart to blossom through the siddhanta of pure bhakti, and, as a supreme paramahamsa, was intoxicated with the kirtana of Sri Gaura. He was constantly eager in both preaching and personal practice and was known among those dear to Hari as Om Vishnupada Sri Bhaktisiddhanta Saraswati. All of them belong to the lineage of Gaura and are embodiments of the paramahamsa ideal. We bow before them as servants, aspiring to accept their remnants.) The Sanskrit verses describing the Gaudiya Vaishnava guru-parampara were composed by Srila Bhaktisiddhanta Saraswati Thakur. The portion in parentheses was later added by his disciples. He also rendered this parampara in Bengali verse, as follows: 1.66 krishna haite catur-mukha, haya krishna-sevonmukhabrahma haite naradera mati narada haite vyasa, madhva kahe vyasa-dasapurna-prajna padmanabha-gati nrhari madhava-vamse, aksobhya-paramahamsesisya bali’ angikara kare aksobhyera sisya jaya-tirtha name paricayatanra dasye jnanasindhu tare taha haite dayanidhi, tanra dasa vidyanidhirajendra haila tanha ha’te tanhara kinkara jaya-dharma name paricayaparampara jana bhala mate jayadharma-dasye khyati, sri purusottama yatita’ha ha’te brahmanya-tirtha suri vyasa-tirtha tanra dasa, laksmi-pati vyasa-dasataha ha’te madhavendra puri madhavendra puri-vara, sisya-vara sri isvaranityananda sri-advaita-vibhu isvara-purike dhanya, karilena sri caitanyajagad-guru-gaura-mahaprabhu mahaprabhu sri-caitanya, radha-krishna nahe anyarupanuga-janera-jivana visvambhara priyankara, sri svarupa damodarasri gosvami rupa-sanatana rupa-priya mahajana, jiva raghunatha hanatanra priya kavi krishna-dasa krishna-dasa priya-vara, narottama sevaparayanra pada visvanatha asa visvanatha bhakta-satha, baladeva jagannathatanra priya sri bhaktivinoda maha-bhagavata-vara, sri-gaura-kisora-varahari-bhajanete yanra moda sri-varsabhanavi-vara, sada sevya-sevaparatanhara dayita-dasa nama ei saba hari-jana, gaurangera nija-janatandera ucchiste mora kama The current of service to Krishna begins with Krishna Himself. From Krishna came the four-headed Brahma, who became inclined toward His service, and from Brahma the understanding passed to Narada. From Narada it came to Vyasa. Madhva declared himself a servant of Vyasa. Purna Prajna, Madhva, was followed by Padmanabha. In the line of Nrhari and Madhava came the paramahamsa Aksobhya, who accepted disciples. Aksobhya’s disciple became known as Jayatirtha, and through service to him Jnanasindhu crossed beyond material existence. From him came Dayanidhi, whose servant was Vidyanidhi, and from him came Rajendra. Rajendra’s servant became known as Jayadharma. In this way the parampara should be properly understood. Sri Purusottama Yati became renowned as a servant of Jayadharma. From him came Brahmanya Tirtha. Vyasatirtha was his servant, and Laksmipati followed Vyasatirtha. From him came Madhavendra Puri. The exalted Madhavendra Puri had as his foremost disciple Sri Isvara Puri. Sri Nityananda and Sri Advaita Prabhu also appeared in this current. Sri Chaitanya Mahaprabhu, the universal teacher, made Sri Isvara Puri glorious by accepting him as His Guru. Sri Chaitanya Mahaprabhu is non-different from Radha and Krishna and is the very life of the Rupanuga devotees. Dear to Visvambhara was Sri Svarupa Damodara, together with the great Goswamis Sri Rupa and Sri Sanatana. Dear to Sri Rupa were the great souls Sri Jiva and Sri Raghunatha, and dear to them was the poet Sri Krishnadasa Kaviraja. Dear to Krishnadasa was the devoted servant Narottama, and Visvanatha placed his hope at the feet of Narottama. Following Visvanatha were Baladeva and Jagannatha, and dear to them was Sri Bhaktivinode. The exalted maha-bhagavata Sri Gaura Kishora found his joy in the worship of Sri Hari. The servant of Sri Varsabhanavi, always devoted to the service of that which is eternally worshipable, became known as her beloved servant. All these servants of Hari are the intimate associates of Sri Gauranga. My only desire is to receive their remnants.