SpiritualAuspicious Invocation
Maṅgalācaraṇa 208
Śrī Guru-paramparā 216
Maṅgalācaraṇa om ajñāna-timirāndhasya jñānāñjana-śalākayā cakṣur unmīlitaṁ yena tasmai śrī-gurave-namaḥ
oṁ—address; ajñāna—(of) ignorance; timira—(by) the darkness; andhasya—of one who was blinded; jñāna-añjana—(by) the ointment of spiritual knowledge; śalākayā—by a medical instrument called a śalākā, which is used to apply medical ointment to eyes afflicted with cataracts; cakṣuḥ—eyes; unmīlitam—were opened; yena—by whom; tasmai—unto him; śrī-gurave—unto my spiritual master; namaḥ—obeisances.
I offer my respectful obeisances unto my spiritual master, who with the torchlight of knowledge has opened my eyes, which were blinded by the darkness of ignorance.
śrī-caitanya-mano-'bhīṣṭaṁ sthāpitaṁ yena bhū-tale svayaṁ rūpaḥ kadā mahyaṁ dadāti sva-padāntikam śrī-caitanya—(of) Lord Caitanya; manaḥ—(within) the mind; abhīṣṭam—what is desired; sthāpitam—established; yena—by whom; bhū-tale—on the surface of the globe; svayam—himself; rūpaḥ—Śrīla Rūpa Gosvāmī; kadā—when; mahyam— unto me; dadāti—will give; sva—his own; pada—lotus feet; antikam—proximity to.
When will Śrīla Rūpa Gosvāmī Prabhupāda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?
vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca vande—offer my respectful obeisances; aham—I; śrī-guroḥ—of my initiating spiritual master or instructing spiritual master; śrī-yuta-pada-kamalam—unto the opulent lotus feet; śrī-gurūn—unto the spiritual masters in the paramparā system, beginning from Mādhavendra Purī down to Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda; vaiṣṇavān—unto all the Vaiṣṇavas, beginning from Lord Brahmā and others coming from the very beginning of the creation; ca—and; śrī- rūpam—unto Śrīla Rūpa Gosvāmī; sa-agra-jātam—with his elder brother, Śrī Sanātana Gosvāmī; sahagaṇa-raghunātha-anvitam—with Raghunātha dāsa Gosvāmī and his associates; tam—unto him; sa-jīvam—with Jīva Gosvāmī; sa- advaitam—with Advaita Ācārya; sa-avadhūtam—with Nityānanda Prabhu; parijana-sahitam—and with Śrīvāsa Ṭhākura and all the other devotees; kṛṣṇa- caitanya-devam—unto Lord Śrī Caitanya Mahāprabhu; śrī-rādhā-kṛṣṇa-pādān— unto the lotus feet of the all-opulent Śrī Kṛṣṇa and Rādhārānī; saha-gaṇa—with associates; lalitā-śrī-viśākhā-anvitān—accompanied by Lalita and Śrī Visakhā; ca—also.
I offer my respectful obeisances unto the lotus feet of my spiritual master and of all the other preceptors on the path of devotional service. I offer my respectful obeisances unto all the Vaiṣṇavas and unto the six Gosvāmīs, including Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī, Raghunātha dāsa Gosvāmī, Jīva Gosvāmī and their associates. I offer my respectful obeisances unto Śrī Advaita Ācārya Prabhu, Śrī Nityānanda Prabhu, Śrī Caitanya Mahāprabhu, and all His devotees, headed by Śrīvāsa Ṭhākura. I then offer my respectful obeisances unto the lotus feet of Lord Kṛṣṇa, Śrīmatī Rādhārāṇī and all the gopīs, headed by Lalitā and Viśākhā.
śrīmate bhaktivedānta svāmin iti nāmine
namaḥ—obeisances; oṁ—address; viṣṇu-pādāya—unto him who is at the feet of Lord Viṣṇu; kṛṣṇa-preṣṭhāya—who is very dear to Lord Kṛṣṇa; bhu-tale—on the earth; śrīmate—all-beautiful; bhaktivedanta-svāmin—A. C. Bhaktivedanta Swami; iti—thus; nāmine—who is named.
I offer my respectful obeisances unto His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda, who is very dear to Lord Kṛṣṇa on this earth, having taken shelter at His lotus feet.
namas te sārasvate deve gaura-vāṇī-pracāriṇe
nirviśeṣa-śūnyavādi-pāścātya-deśa-tāriṇe
namaḥ—obeisances; te—unto you; sārasvate deve—servant of Bhaktisiddhānta Sarasvatī Gosvāmī; gaura-vāṇī—the message of Lord Caitanya; pracāriṇe—who are preaching, nirviśeṣa—(from) impersonalism; śūnya-vādi—(from) voidism; pāścātya—Western; deśa—countries; tāriṇe—who are delivering.
Our respectful obeisances are unto you, O spiritual master, servant of Sarasvatī Gosvāmī. You are kindly preaching the message of Lord Caitanyadeva and delivering the Western countries, which are filled with impersonalism and voidism.
śrīmate bhaktisiddhānta-sarasvatīti nāmine
namaḥ—obeisances; oṁ—address; viṣṇu-pādāya—unto him who is at the feet of Lord Viṣṇu; kṛṣṇa-preṣṭhāya—who is very dear to Lord Kṛṣṇa; bhu-tale—on the earth; śrīmate—all-beautiful; bhaktisiddhānta-sarasvatīti—Bhaktisiddhānta Sarasvatī; iti—thus; nāmine—who is named.
I offer my respectful obeisances unto His Divine Grace Bhaktisiddhānta Sarasvatī, who is very dear to Lord Kṛṣṇa, having taken shelter at His lotus feet.
śrī-vārṣabhānavī-devī-dayitāya kṛpābdhaye kṛṣṇa-sambandha-vijñāna-dāyine prabhave namaḥ śrī-vārṣabhānavī-devī-dayitāya—unto Śrī Vārṣabhānavī-devī-dayita dāsa, the servant of the lover of Śrīmatī Rādhārānī; kṛpā-abdhaye—who is an ocean of mercy; kṛṣṇa-sambandha—(of) the relationship with Kṛṣṇa; vijñāna—(of) the science; dāyine—who is the deliverer; prabhave—unto the master; namaḥ— obeisances.
I offer my respectful obeisances to Śrī Vārṣabhānavī-devī-dayita dāsa [another name of Śrīla Bhaktisiddhānta Sarasvatī], who is favored by Śrīmatī Rādhārāṇī and who is the ocean of transcendental mercy and the deliverer of the science of Kṛṣṇa.
mādhuryojjvala-premāḍhya-śrī-rūpānuga-bhaktida
śrī-gaura-karuṇā-śakti-vigrahāya namo 'stu te mādhurya—conjugal; ujjvala—brilliant; prema—love; āḍhya enriched with; śrī- rūpa-anuga—following Śrīla Rūpa Gosvāmī; bhakti-da—delivering devotional service; śrī-gaura—(of) Lord Caitanya Mahāprabhu; karuṇā—(of) the mercy; śakti—energy; vigrahāya—unto the personified; namaḥ—obeisances; astu—let there be; te—unto you.
I offer my respectful obeisances unto you, the personified energy of Śrī Caitanya's mercy, who deliver devotional service which is enriched with conjugal love of Rādhā and Kṛṣṇa, coming exactly in the line of revelation of Śrīla Rūpa Gosvāmī.
namas te gaura-vāṇī-śrī-mūrtaye dīna-tāriṇe rūpānuga-viruddhāpasiddhānta-dhvānta-hāriṇe namaḥ—obeisances; te—unto you; gaura-vāṇī—teachings of Lord Caitanya; śrī- mūrtaye—unto the personified; dīna—(of) the fallen; tāriṇe—unto the deliverer; rūpa-anuga—the philosophy which follows the teachings of Śrīla Rūpa Gosvāmī; viruddha—against; apasiddhānta—(of) unauthorized statements; dhvānta—the darkness; hāriṇe—unto you who are removing.
I offer my respectful obeisances unto you, who are the personified teachings of Lord Caitanya. You are the deliverer of the fallen souls. You do not tolerate any statement which is against the teachings of devotional service enunciated by Śrīla Rūpa Gosvāmī.
namo gaura-kiśorāya sākṣād-vairāgya-mūrtaye vipralambha-rasāmbhode pādāmbujāya te namaḥ namah—obeisances; gaura-kiśorāya—unto Gaurakisora dāsa Babājī; sāksāt— directly; vairāgya—renunciation; mūrtaye—unto the personified; vipralambha-(of) separation (from Kṛṣṇa); rasa—(of) the mellow; ambhodhe—O ocean; pāda- ambujāya—unto the lotus feet; te—your; namaḥ—obeisances.
I offer my respectful obeisances unto Gaura-kiśora dāsa Bābājī Mahārāja [the spiritual master of Śrīla Bhaktisiddhānta Sarasvatī], who is renunciation personified. He is always merged in a feeling of separation and intense love of Kṛṣṇa.
namo bhaktivinodāya sac-cid-ānanda-nāmine
gaura-śakti-svarūpāya rūpānuga-varāya te
namaḥ—obeisances; bhaktivinodāya—unto Śrīla Bhaktivinoda Ṭhākura; sat-cit- ānanda-nāmine—known as Saccidānanda; gaura—(of) Lord Caitanya; śakti— energy; svarūpāya—unto the personified; rūpa-anuga-varāya—who is a revered follower of Śrīla Rūpa Gosvāmī; te—unto you.
I offer my respectful obeisances unto Saccidānanda Bhaktivinoda, who is transcendental energy of Caitanya Mahāprabhu. He is a strict follower of the Gosvāmīs, headed by Śrīla Rūpa.
gaurāvirbhāva-bhūmes tvaṁ nirdeṣṭā saj-jana-priyaḥ vaiṣṇava-sārvabhaumaḥ śrī-jagannāthāya te namaḥ gaura—(of) Lord Caitanya; āvirbhāva—(of) the appearance; bhūmeḥ—of the place; tvam—you; nirdeṣṭā—the indicator; sat-jana—(to) all saintly persons; priyaḥ—dear; vaiṣṇava—(of) the Vaiṣṇavas; sārvabhaumaḥ—chief; śrī- jagannāthāya—unto Jagannātha dāsa Bābājī; te—unto you; namaḥ—obeisances.
I offer my respectful obeisances to Jagannātha dāsa Bābājī, who is respected by the entire Vaiṣṇava community and who discovered the place where Lord Caitanya appeared.
vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva ca patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ vāñchā-kalpa-tarubhyaḥ—who are desire trees; ca—and; kṛpā—(of) mercy; sindhubhyaḥ—who are oceans; eva—certainly; ca—and; patitānām—of the fallen souls; pāvanebhyaḥ—who are the purifiers; vaiṣṇavebhyaḥ—unto the Vaiṣṇavas; namaḥ namaḥ—repeated obeisances.
I offer my respectful obeisances unto all the Vaiṣṇava devotees of the Lord. They are just like desire trees who can fulfill the desires of everyone, and they are full of compassion for the fallen conditioned souls.
namo mahā-vadānyāya kṛṣṇa-prema-pradāya te kṛṣṇāya kṛṣṇa-caitanya-nāmne gaura-tviṣe namaḥ namaḥ—obeisances; mahā-vadānyāya—who is most munificent and charitably disposed; kṛṣṇa-prema—love of Kṛṣṇa; pradāya—who can give; te—unto You; kṛṣṇāya—the original Personality of Godhead; kṛṣṇa-caitanya-nāmne—under the name Kṛṣṇa Caitanya; gaura-tviṣe—whose complexion is the golden complexion of Śrīmatī Rādhārāṇī; namaḥ—obeisances.
O most munificent incarnation! You are Kṛṣṇa Himself appearing as Śrī Kṛṣṇa Caitanya Mahāprabhu. You have assumed the golden color of Śrīmatī Rādhārāṇī, and You are widely distributing pure love of Kṛṣṇa. We offer our respectful obeisances unto You.
pañca-tattvātmakaṁ kṛṣṇaṁ bhakta-rūpa-svarūpakam bhaktāvatāraṁ bhaktākhyaṁ namāmi bhakta-śaktikam pañca-tattva-ātmakam—comprehending the five transcendental subject matters; kṛṣṇam—unto Lord Kṛṣṇa; bhakta-rūpa—in the form of a devotee; sva-rūpakam— in the expansion of a devotee; bhakta-avatāram—in the incarnation of a devotee; bhakta-ākhyam—known as a devotee; namāmi—I offer my obeisances; bhakta- śaktikam—the energy of the Supreme Personality of Godhead, who supplies energy to the devotee.
I offer my obeisances unto the Supreme Lord, Kṛṣṇa, who is nondifferent from His features as a devotee, devotional incarnation, devotional manifestation, pure devotee, and devotional energy.
he kṛṣṇa karuṇā-sindho dīna-bandho jagat-pate
gopeśa gopikā-kānta rādhā-kānta namo 'stu te
he—O; kṛṣṇa—Kṛṣṇa; karuṇā-sindho—O ocean of mercy; dīna—(of) the distressed; bandho—O friend; jagat—(of) the universe; pate—O Lord; gopa-īśa— O master of the cowherdmen, gopikā-kānta—O lover of the gopīs; rādhā-kānta— O lover of Radhārāṇī; namaḥ—obeisances; astu—let there be; te—unto You.
O my dear Kṛṣṇa, ocean of mercy, You are the friend of the distressed and the source of creation. You are the master of the cowherdmen and the lover of the gopīs, especially Rādhārāṇī. I offer my respectful obeisances unto You.
jayatāṁ suratau paṅgor mama manda-mater gatī mat-sarvasva-padāmbhojau rādhā-madana-mohanau jayatām—all glory to; su-ratau—most merciful, or attached in conjugal love; paṅgoḥ—of one who is lame; mama—of me; manda-mateḥ—foolish; gatī—refuge; mat—my; sarva-sva—everything; pada-ambhojau—whose lotus feet; rādhā- madana-mohanau—Rādharāṇī and Madana-mohana.
Glory to the all-merciful Rādhā and Madana-mohana! I am lame and ill advised, yet They are my directors, and Their lotus feet are everything to me.
dīvyad-vṛndāraṇya-kalpa-drumādhaḥ
śrīmad-ratnāgāra-siṁhāsana-sthau
śrīmad-rādhā-śrīla-govinda-devau preṣṭhālībhiḥ sevyamānau smarāmi dīvyat—shining; vṛndā-araṇya—(in) the forest of Vṛndāvana; kalpa-druma—desire tree; adhaḥ—beneath; śrīmat—most beautiful; ratna-āgāra—(in) a temple of jewels; siṁha-āsana-sthau—sitting on a throne; śrīmat—very beautiful; rādhā— Śrīmatī Rādhārāṇī; śrīla-govinda-devau—and Śrī Govindadeva; preṣṭha-ālībhiḥ— by most confidential associates; sevyamānau—being served; smarāmi—I remember.
In a temple of jewels in Vṛndāvana, underneath a desire tree, Śrī Śrī Rādhā- Govinda, served by Their most confidential associates, sit upon an effulgent throne. I offer my most humble obeisances unto Them.
śrīmān rāsa-rasārambhī vaṁśī-vaṭa-taṭa-sthitaḥ karṣan veṇu-svanair gopīr gopīnāthaḥ śriye 'stu naḥ śrīmān—most beautiful; rāsa—(of) the rāsa dance; rasa—(of) the mellow; ārambhī—the initiator; vaṁśī-vaṭa—(of) the name Vaṁśīvata; taṭa—on the shore; sthitaḥ—standing; karṣan—attracting; veṇu—(of) the flute; svanaiḥ—by the sounds; gopīḥ—the cowherd girls; gopī-nāthaḥ—Śrī Gopīnātha; śriye— benediction; astu—let there be; naḥ—our.
Śrī Śrīla Gopīnātha, who originated the transcendental mellow of the rāsa dance, stands on the shore in Vaṁśīvaṭa and attracts the attention of the cowherd damsels with the sound of His celebrated flute. May they all confer upon us their benediction.
tapta-kāñcana-gaurāṅgi rādhe vṛndāvaneśvari
vṛṣabhānu-sute devī praṇamāmi hari-priye
tapta—molten; kāñcana—(like) gold; gaura—fair complexion; aṅgi—O one whose body; rādhe—O Rādhārānī; vṛndāvana-īśvari—O Queen of Vṛndāvana; vṛṣabhānu-sute—O daughter of King Vṛṣabhānu; devi—O goddess; praṇamāmi— I offer my respects; hari-priye—O one who is very dear to Lord Kṛṣṇa.
I offer my respects to Rādhārāṇī, whose bodily complexion is like molten gold and who is the Queen of Vṛndāvana. You are the daughter of King Vṛṣabhānu, and You are very dear to Lord Kṛṣṇa.
(jaya) śrī-kṛṣṇa-caitanya prabhu nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda jaya—all glories; śrī-kṛṣṇa-caitanya—to Lord Caitanya; nityānanda—to Lord Nityānanda; śrī advaita—to Advaita Prabhu; gadādhara—to Gadādhara; śrīvāsa- ādi—to all the devotees, headed by Śrīvāsa Ṭhākura; gaura-bhakta-vṛnda—to the devotees of Lord Gaurasundara.
I offer my obeisances to Śrī Kṛṣṇa Caitanya, Prabhu Nityānanda, Śrī Advaita, Gadādhara, Śrīvāsa and all others in the line of devotion.
hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare
hare rāma hare rāma rāma rāma hare hare
My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.
Commentary
Following in the footsteps of our previous ācāryas, this work begins with what is called a maṅgala-ācaraṇa, an “Auspicious Invocation”. As Kṛṣṇadāsa Kavirāja dāsa Gosvāmī explains in the beginning of Śrī Caitanya-caritāmṛta (Ādi-līlā 1.20- 23):
granthera ārambhe kari ‘maṅgalācaraṇa’ guru, vaiṣṇava, bhagavān,—tinera smaraṇa
In the beginning of this narration, simply by remembering the spiritual master, the devotees of the Lord, and the Personality of Godhead, I have invoked their benedictions.
tinera smaraṇe haya vighna-vināśana
anāyāse haya nija vāñchita-pūraṇa
Such remembrance destroys all difficulties and very easily enables one to fulfill his own desires.
se maṅgalācaraṇa haya tri-vidha prakāra
vastu-nirdeśa, āśīrvāda, namaskāra
The invocation involves three processes: defining the objective, offering benedictions and offering obeisances. Śrīla Prabhupāda gave a purport to these prayers in 1969 in Los Angeles. Here is an excerpt: Vande means “offering my respectful obeisances”, aham means “I”, and śrī-gurūn means “to all the gurus, or spiritual masters”. The offering of respect direct to the spiritual master means offering respects to all the previous ācāryas. Gurūn means plural number. All the ācāryas. They are not different from one another. Because they are coming in the disciplic succession from the original spiritual master and they have no different views, therefore, although they are many, they are one.
Vande 'ham śrī-gurūn śrī-yuta-pada-kamalam. Śrī-yuta means “with all glories, with all opulence”. Pada-kamala: “lotus feet”. Offering of respect to the superior begins from the feet, and blessing begins from the head. That is the system. The disciple offers his respect by touching the lotus feet of the spiritual master, and the spiritual master blesses the disciple by touching his head. Therefore it is said, “I offer my respectful obeisances unto the lotus feet of all the ācāryas.” Śrī-yuga-pada- kamalaṁ śrī-gurūn vaiṣṇavāṁś ca. Gurūn means “spiritual masters”, and vaiṣṇavāṁś ca means all their followers, devotees of the Lord.
Spiritual master means they must have many followers. They are all Vaiṣṇavas. They are called prabhus, and the spiritual master is called prabhupāda, because on his lotus feet there are many prabhus. Pada means lotus foot. So all these Vaiṣṇavas, they are all prabhus. So they are also offered respect. Not that the spiritual master alone, but along with his associates. And these associates are all Vaiṣṇavas, his disciples. They are also devotees of the Lord; therefore they should also be offered respectful obeisances. This is the process. Then śrī-rūpam. The spiritual master is descending from the six Gosvāmīs. Out of the six Gosvāmīs, Śrī Rūpa Gosvāmī and his elder brother Sanātana Gosvāmī are heading the list. Śrī-rūpaṁ sāgrajātam. Agrajātam means his elder brother. Śrī- rupaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitam. They are also associated with other Gosvāmīs, two Raghunāthas, raghunāthān, plural number. There were Raghunātha dāsa Gosvāmī and Raghunātha Bhaṭṭa Gosvāmī. Then Śrī Jīva Gosvāmī. So, all are offered respected obeisances, one after another. And after finishing respectful obeisances to the spiritual master and the Gosvāmīs, then we approach Lord Caitanya. Lord Caitanya is also approached with His associates. Sāvadhūtam, sādvaitam. Sa means “with”. Advaita, Advaita Gosāi. And avadhūta means Nityānanda. So with Advaita and with Nityānanda, the offering goes to the Lord, Śrī Caitanya Mahāprabhu. So after finishing all these obeisances one after another, according to the system, then śrī-rādhā-kṛṣṇa-pādān, then we approach Rādhā and Kṛṣṇa. Rādhā-Kṛṣṇa is also associate. Kṛṣṇa is associated with Rādhārāṇī, and He is associated with Her immediate companions like Lalitā, Viśākhā and others. So this is the process of offering respectful obeisances to the Deity. We cannot approach Rādhā-Kṛṣṇa directly. We have to approach through the spiritual master, through the Gosvāmīs, through the associates of Lord Caitanya. Then we approach Rādhā, then Kṛṣṇa. If one approaches Kṛṣṇa through this channel of disciplic succession, his efforts becomes successful. Otherwise, if he wants to approach Kṛṣṇa directly, it will be futile endeavor.
Lecture on Śrīmad-Bhāgavatam 1.2.2, London 1971 So offering respect to the spiritual master means to remember some of his activities. Some of his activities. Just like you offer respect to your spiritual master: namas te sārasvate deve gaura-vāṇī-pracāriṇe. This is the activity of your spiritual master, that he is preaching the message of Lord Caitanya Mahāprabhu and he's a disciple of Sarasvatī Ṭhākura. Namas te sārasvate. You should pronounce it sārasvate, not sarasvatī. Sarasvatī is my spiritual master. So his disciple is sārasvate. Sārasvate deve gaura-vāṇī-pracāriṇe. These are the activities. What is the activities of your spiritual master? He's simply preaching the message of Lord Caitanya. That is his business. What is the message of Lord Caitanya? Lord Caitanya's message is that you go and speak to everyone about Kṛṣṇa and Kṛṣṇa's message. This is called paramparā system.
Śrī Guru-paramparā Bhaktisiddhanta Sarasvatī Thakura
1 kṛṣṇa haite catur-mukha, haya kṛṣṇa-sevonmukha,
brahmā haite nāradera mati nārada haite vyāsa, madhva kahe vyāsa-dāsa, pūrṇaprajña padmanābha gati kṛṣṇa haite—from the Supreme Lord Śrī Kṛṣṇa; catur-mukha—the four-headed Brahmā; haya kṛṣṇa-sevonmukha—became fixed in devotional service to Kṛṣṇa; brahmā haite—from Brahmā; nāradera mati—Devarṣi Nārada's understanding (of this divine science was obtained); nārada haite—from Nārada; vyāsa—Kṛṣṇa Dvaipāyana Vyāsadeva became a disciple; madhva—Śrīpāda Madhvācārya; kahe—calls himself; vyāsa-dāsa—a servant of Vyāsa; pūrṇaprajña—Purṇaprajña Tīrtha (Madhva); padmanābha gati—is the guru and sole refuge of Padmanābha Tīrtha.
In the beginning of creation the science of devotional service was received by the four-headed Brahmā from the Supreme Lord Śrī Kṛṣṇa. Devarṣi Nārada's understanding of this divine science was obtained from Brahmā. The great sage Kṛṣṇa Dvaipāyana Vyāsa who was empowered to compile the Vedic literatures, became a disciple of Devarṣi Nārada. Śrīpāda Madhvācārya, the founder of the śuddha-dvaita school of Vedānta- philosophy, who visited Vyāsadeva at Badarikāśrama in the thirteenth century to learn from him Vedānta philosophy, calls himself a servant of Kṛṣṇa Dvaipāyana Vyāsa. Pūrṇaprajña Tīrtha [Madhva] is the guru and sole refuge of Padmanābha Tīrtha.
2 nṛhari mādhava-vaṁśe, akṣobhya paramahaṁse,
śiṣya bali' aṅgīkāra kare akṣobhyera śiṣya jaya-tīrtha nāme paricaya, tāra dāsye jñānasindhu tore nṛhari mādhava-vaṁśe—two other principal disciples of Madhva, Nṛhari Tīrtha and Mādhava Tīrtha; akṣobhya paramahaṁse—the great paramahaṁsa Akṣobhya Tīrtha; śiṣya bali'—was called a disciple of Mādhava Tīrtha; aṅgīkara kare— accepting him; akṣobhyera śiṣya–the principal disciple of Akṣobhya Tīrtha; jaya- tīrtha nāme—by the name of Jayatīrtha; paricaya–was known; tāra dāsye—in Jayatīrtha's service; jñānasindhu tore—his disciple Jñānasindhu was meant for.
The two other principal disciples of Madhva are Nṛhari Tīrtha and Mādhava Tīrtha. Mādhava Tīrtha accepted the great paramahaṁsa Akśobhya Tīrtha as a disciple. The principal disciple of Akṣobhya Tīrtha was known as Jayatīrtha. Jayatīrtha's service was for his disciple Jñānasindhu.
3 tāhā haite dayānidhi, tāra dāsa vidyānidhi,
rājendra haila tāhā ha' te tāhāra kiṅkara jaya-dharma nāme paricaya, paramparā jāna bhāla mate tāhā haite—from Jñānasindhu; dayānidhi—Dayānidhi received the science of devotional service; tāra dāsa—the servant of Dayānidhi; vidyānidhi—was Vidyānidhi (Vidyādhirāja Tīrtha); rājendra haila—Rājendra Tīrtha became; tāhā ha' te—a disciple of Vidyādhiraja Tīrtha; tāhāra kiṅkara—Rājendra Tīrtha's servant; jaya-dharma nāme—by the name of Jayadharma or Vijayadhvaja Tīrtha; paricaya—was known; paramparā—this disciplic succession; jano bhāla mate— you should properly understand.
Dayānidhi received the science of devotional service from Jñānasindhu, and the servant of Dayānidhi was Vidyānidhi [Vidyādhirāja Tīrtha]. Rājendra Tīrtha became a disciple of Vidyādhirāja Tīrtha. Rājendra Tīrtha's servant was known as Jayadharma or Vijayadhvaja Tīrtha. In this way you should properly understand this disciplic succession.
4 jayadharma-dāsye khyāti, śrī puruṣottama-jati,
tā ha' te brahmaṇya-tīrtha sūri vyāsatīrtha tāra dāsa, lakṣmīpati vyāsa-dāsa, tāhā ha' te mādhavendra purī jayadharma-dāsye—in the service of his guru, Vijayadhvaja Tīrtha (Jayadharma); khyāti—known as; śrī puruṣottama-yati—the great sannyāsī Śrī Puruṣottama Tīrtha; tā ha' te—the principal disciple of Puruṣottama Tīrtha; brahmaṇya-tīrtha— was Subrahmaṇya Tīrtha; sūri—the great saint; vyāsatīrtha—Vyāsatīrtha (Vyāsa Rāya); tāra dāsa—Subrahmaṇya's servant; lakṣmīpati—Lakṣmīpati Tīrtha; vyāsa- dāsa—was Vyāsatīrtha's servant; tāhā ha' te—whose disciple was; mādhavendra purī—Mādhavendra Purī Gosvāmī.
The great sannyāsī Śrī Puruṣottama Tīrtha received his knowledge in the service of his guru, Vijayadhvaja Tīrtha [Jayadharma]. The principal disciple of Puruṣottama Tīrtha was Subrahmaṇya Tīrtha. His servant was the great Vyāsatīrtha [Vyāsa Rāya]. Vyāsatīrtha's servant was Lakṣmīpati Tīrtha whose disciple was Madhavendra Purī Gosvāmī.
5 mādhavendra purī-vara, śiṣya-vara śrī-īśvara,
nityānanda, śrī-advaita vibhu īśvara-purīke dhanya, karilen śrī-caitanya, jagad-guru gaura mahāprabhu mādhavendra purī-vara—of the eminent Mādhavendra Purī; śiṣya-vara—the chief disciple; śrī-īśvara—was īśvara Purī; nityānanda śrī-advaita—and also Śrī Nityānanda and Advaita Ācārya; vibhu—the renowned incarnations of Godhead; īśvara-purīke dhanya karilen—who made īśvara Purī greatly fortunate (by acting as his disciple); śrī-caitanya—Śrī Caitanya; jagad-guru—the spiritual preceptor of all the worlds; gaura mahāprabhu—Gaurāṅga Mahāprabhu.
The chief disciple of Mādhavendra Purī was Īśvara Purī, and two of his other disciples were the renowned incarnations of Godhead Śrī Nityānanda and Advaita Ācārya. Śrī Caitanya Mahāprabhu, the spiritual preceptor of all the worlds, made Īśvara Purī greatly fortunate by accepting him as His spiritual master.
6 mahāprabhu śrī-caitanya, rādhā-kṛṣṇa nahe anya,
rūpānuga janera jīvana viśvambhara priyaṅkara, śrī-svarūpa dāmodara, śrī-gosvāmī rūpa-sanātana mahāprabhu śrī-caitanya—Śrī Caitanya Mahāprabhu; rādhā-kṛṣṇa nāhe anya—is nondifferent from Śrī Śrī Rādhā and Kṛṣṇa; rūpānuga janera—of those Vaiṣṇavas who follow Śrī Rūpa Gosvāmī; jīvana—the very life; viśvambhara priyaṅkara—the givers of great happiness to Viśvambhara (Śrī Caitanya); śrī-svarūpa dāmodara— Śrī Svarūpa Dāmodara Gosvāmī; śrī-goswāmī rūpa-sanātana—Śrī Rūpa Gosvāmī and Śrī Sanātana Gosvāmī.
Mahāprabhu Śrī Caitanya is nondifferent from Śrī Śrī Rādhā and Kṛṣṇa and is the very life of those Vaiṣṇavas who follow Śrī Rūpa Gosvāmī. Śrī Svarūpa Dāmodara Gosvāmī, Rūpa Gosvāmī, and Sanātana Gosvāmī were the givers of great happiness to Viśvambhara.
7 rūpa-priya mahājana, jīva, raghunātha hana,
tāra priya kavi kṛṣṇadāsa kṛṣṇadāsa-priya-vara, narottama sevā-para, yāra pada viśvanātha-āśa rūpa-priya—very dear to Rūpa Gosvāmī; mahājana—the great souls; jīva raghunātha—Jīva Gosvāmī and Raghunātha dāsa Gosvāmī; hana—became; tāra priya—Raghunātha dāsa Gosvāmī's beloved student; kavi kṛṣṇadāsa—was Kṛṣṇadāsa Kavirāja Gosvāmī; kṛṣṇadāsa-priya-vara—very dear to Kṛṣṇadāsa Kavirāja; narottama—was Narottama dāsa; sevā-para—always engaged in the service of his guru, Lokanātha Gosvāmī (Kṛṣṇadāsa's intimate friend); yara pada— for whose feet (Narottama's); viśvanātha-āśa—the only aspiration of Viśvanātha Cakravartī Ṭhākura.
The great souls Jīva Gosvāmī and Raghunātha dāsa Gosvāmī became very dear to Rūpa Gosvāmī. Jiva Gosvāmī was a disciple of Rūpa Gosvāmī, and Raghunātha dāsa Gosvāmī, a disciple of Advaita Ācārya's disciple Yadunandana Ācārya, was accepted by Rūpa and Sanātana as their third brother. Raghunātha dāsa Gosvāmī's beloved student was Kṛṣṇadāsa Kavirāja Gosvāmī. Kṛṣṇadāsa Kavirāja was an intimate friend of Lokanātha Gosvāmī. They lived together in Vṛndāvana and always discussed the topics of Kṛṣṇa with one another. Lokanātha Gosvāmī, a disciple of Gadādhara Paṇḍita, had only one disciple, whose name was Narottama dāsa. Narottama dāsa was always engaged in the service of his guru, and he also engaged himself in the service of his guru's intimate friend. Thus he became very dear to Kṛṣṇadāsa Kavirāja Gosvāmī. To serve the feet of Narottama dāsa Ṭhākura was the only desire of Viśvanātha Cakravartī Ṭhākura, who was the fourth ācārya in disciplic succession from Narottama dāsa.
8 viśvanātha-bhakta-sātha, baladeva jagannātha,
tāra priya śrī-bhaktivinoda mahā-bhāgavata-vara, śrī-gaurakiśora-vara, hari-bhajanete yā' ra moda viśvanātha-bhakta-sātha—Viśvanātha Cakravartī, along with the assembled devotees; baladeva—Śrī Baladeva Vidyābhūṣaṇa; jagannātha—then Jagannātha dāsa Bābājī; tāra priya—his dear student; śrī-bhaktivinoda—Śrī Bhaktivinoda Ṭhākura; mahā-bhāgavata-vara—the topmost among great devotees; srī- gaurakiśora-vara—the eminent Śrī Gaurakiśora dāsa Bābājī; hari-bhajanete—in unalloyed worship of Lord Hari; yā' ra moda—whose sole joy was found.
Viśvanātha Cakravartī Ṭhākura was the śikṣā-guru of Baladeva Vidyābhūṣaṇa, to whom he taught the precepts of Śrīmad-Bhāgavatam. Jagannātha dāsa Bābājī was a very prominent ācārya after Śrī Baladeva Vidyābhūṣaṇa and was the beloved śikṣā-guru of Śrīla Bhaktivinoda Ṭhākura. Bhaktivinoda Ṭhākura's intimate friend and associate was the eminent mahā-bhāgavata Śrīla Gaurakiśora dāsa Bābājī, whose sole joy was found in hari-bhajana.
9 īhārā paramahaṁsa, gaurāṅgera nija-vaṁśa
tāṅdera caraṇe mama gati āmi sevā-udāsīna, nāmete tridaṇḍī dīna śrī-bhaktisiddhānta sarasvatī ihārā—all these great saintly Vaiṣṇavas; paramahaṁsa—are devotees of the highest order; gaurāṅgera nija-vaṁśa—members of Gaurāṅga's own spiritual family; tāṅdera caraṇe—for their holy feet; mama gati—are my refuge; āmi sevā- udāsīna—I have no real interest in devotional service; nāmete—named; tridaṇḍī— a tridaṇḍī sannyāsī; dīna—poor and lowly; śrī-bhaktisiddhānta sarasvatī—Śrī Bhaktisiddhānta Sarasvatī.
These great saintly Vaiṣṇavas are all paramahaṁsas, or devotees of the highest order, and they are all part of Gaurāṅga's own spiritual family. Their holy feet are my refuge. I have no real interest in devotional service, and I am a poor and lowly tridaṇḍī sannyāsī named Śrī Bhaktisiddhānta Sarasvatī.
10 śrī-vārṣabhānavī-varā, sadā sevya-sevā-parā,
tāhāra dayita-dāsa-nāma tāra pradhāna pracāraka, śrī-bhaktivedānta nāma, patita-janete dayā-dhāma śrī-varṣabhānavī-vara—the beloved devotee of Śrī Varṣabhānavī (Śrī Rādhikā, daughter of King Vṛṣabhānu); sadā sevya-sevā-parā—always engaged in the service of his worshipable spiritual master; tāhāra—his; dayita-dāsa-nāma—of he named Śrī Vārṣabhānavī-dayita dāsa (the initiated name of Bhaktisiddhānta Sarasvatī); tāra pradhān pracāraka—his foremost disciple-preacher; śrī- bhaktivedānta nāma—named Śrī Bhaktivedānta; patita-janete—for all fallen souls; dayā-dhāma—a reservoir of mercy and compassion.
The renowned Śrī Vārṣabhanavī-dayita dāsa [the initiated name of Bhaktisiddhānta Sarasvatī] is always engaged in the service of his spiritual master, Śrīla Gaurakiśora dāsa Bābājī. His foremost disciple-preacher is Śrī Bhaktivedanta Swami, who has spread the message of Lord Caitanya throughout the world and is thus a reservoir of mercy and compassion for all fallen souls.
Commentary
In this song, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura lists the prominent members of our disciplic succession, the Brahma-Madhva-Gauḍīya-sampradāya. Śrīla Prabhupāda has included the same list at the end of his Introduction to the Bhagavad-gītā As It Is. At different times, disciples asked Prabhupāda about this paramaparā list, specifically about the position of Arjuna who is not listed but to whom Kṛṣṇa spoke Bhagavad-gītā to re-establish the broken disciplic succession. In a letter to Dayananda, dated April 12, 1968, Prabhupāda writes:
“Regarding parampara system: there is nothing to wonder for big gaps. Just like we belong to the Brahma Sampradaya, so we accept it from Krishna to Brahma, Brahma to Narada, Narada to Vyasadeva, Vyasadeva to Madhva, and between Vyasadeva and Madhva there is a big gap. But it is sometimes said that Vyasadeva is still living, and Madhva was fortunate enough to meet him directly. In a similar way, we find in the Bhagavad-gita that the Gita was taught to the sungod, some millions of years ago, but Krishna has mentioned only three names in this parampara system—namely, Vivasvan, Manu, and Iksvaku; and so these gaps do not hamper from understanding the parampara system. We have to pick up the prominent acaryas, and follow from him. There are many branches also from the parampara system, and it is not possible to record all the branches and sub- branches in the disciplic succession. We have to pick up from the authority of the acharya in whatever sampradaya we belong to.”
In a letter to Kirtanananda, dated January 25, 1969, Prabhupāda writes:
“Regarding your question about the disciplic succession coming down from Arjuna, it is just like I have got my disciples, so in the future these many disciples may have many branches of disciplic succession. So in one line of disciples we may not see another name coming from a different line. But this does not mean that person whose name does not appear was not in the disciplic succession. Narada was the Spiritual Master of Vyasadeva, and Arjuna was Vyasadeva's disciple, not as initiated disciple but there was some blood relation between them. So there is connection in this way, and it is not possible to list all such relationships in the short description given in Bhagavad-gita As It Is. Another point is that disciplic succession does not mean one has to be directly a disciple of a particular person. The conclusions which we have tried to explain in our Bhagavad-gita As It Is is the same as those conclusions of Arjuna. Arjuna accepted Krishna as the Supreme Personality of Godhead, and we also accept the same truth under the disciplic succession of Caitanya Mahaprabhu. Things equal to the same thing are equal to one another. This is an axiomatic truth. So there is no difference of opinion of understanding Krishna between ourselves and Arjuna. Another example is that a tree has many branches, and you will find one leaf here and another leaf there. But if you take this leaf and the other leaf and you press them both, you will see that the taste is the same. The taste is the conclusion, and from the taste you can understand that both leaves are from the same tree.” In a letter to Dinesh, dated October 31, 1969, Prabhupāda writes:
“Regarding the disciplic succession coming from Arjuna, disciplic succession does not always mean that one has to be initiated officially. Disciplic succession means to accept the disciplic conclusion. Arjuna was a disciple of Krishna and Brahma was also a disciple of Krishna. Thus there is no disagreement between the conclusions of Brahma and Arjuna. Vyasadeva is in the disciplic succession of Brahma. The teachings to Arjuna was recorded by Vyasadeva verbatim. So according to the axiomatic truth, things equal to one another are equal to each other. We are not exactly directly from Vyasadeva, but our Gurudeva is a representative of Vyasadeva. Because Vyasadeva and Arjuna are of equal status, being students of Krishna, therefore we are in the disciplic succession of Arjuna. Things equal to the same thing are equal to one another.” Bearing these broad explanations in mind, it will be easier to understand the disciplic succession displayed on ISKCON altars, because the connection is not always by dikṣa, formal initiation, but rather “only” by sikṣa, spiritual instruction. In most cases the relationship between spiritual master and disciple will be based on both śikṣa and dikṣa, as Prabhupāda explains in Śrī Caitanya-caritāmṛta, Ādi-līlā (1.35): “Generally a spiritual master who constantly instructs a disciple in spiritual science becomes his initiating spiritual master later on.” That is the general rule. But there are exceptions, like in the case of Jagannātha dāsa Babājī and Bhaktivinoda Ṭhākura, or Bhaktivinoda Ṭhākura and Gaurakiśora dāsa Babājī, and other previous ācāryas. In all these cases, the relationship is based solely on śikṣa, not dikṣa, which seems to indicate that śikṣa is sufficient to establish a full-fledged spiritual relationship between guru and śiṣya. Kṛṣṇadāsa Kavirāja Gosvāmī says in the Śrī Caitanya-caritāmṛta, Ādi-līlā (1.47): śikṣā-guruke ta’ jāni kṛṣṇera svarūpa. “One should know the instructing spiritual master to be the Personality of Kṛṣṇa.” Śrīla Prabhupāda explains in the purport: “Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī states that the instructing spiritual master is a bona fide representative of Śrī Kṛṣṇa. Śrī Kṛṣṇa Himself teaches us as the instructing spiritual master from within and without. From within He teaches as Paramātmā, our constant companion, and from without He teaches from the Bhagavad-gītā as the instructing spiritual master. There are two kinds of instructing spiritual masters. One is the liberated person fully absorbed in meditation in devotional service, and the other is he who invokes the disciple’s spiritual consciousness by means of relevant instructions. Thus the instructions in the science of devotion are differentiated in terms of the objective and subjective ways of understanding. The ācārya in the true sense of the term, who is authorized to deliver Kṛṣṇa, enriches the disciple with full spiritual knowledge and thus awakens him to the activities of devotional service. When by learning from the self-realized spiritual master one actually engages himself in the service of Lord Viṣṇu, functional devotional service begins. The procedures of this devotional service are known as abhidheya, or actions one is duty-bound to perform. Our only shelter is the Supreme Lord, and one who teaches how to approach Kṛṣṇa is the functioning form of the Personality of Godhead. There is no difference between the shelter-giving Supreme Lord and the initiating and instructing spiritual masters. If one foolishly discriminates between them, he commits an offense in the discharge of devotional service.”
Śrīla Prabhupāda praying to Kṛṣṇa and Balarāma in Vṛndāvana.