Chronological Order Of, The Brahma Madhwa, Brahma Madhwa-Gaudiya Sampradaya.

Who's Who to where each and every Acarya fits in the Guru Parampara:

The Vaishnava Calendar Showing when their annirversaries appear:

TABLE OF THE DISCIPLIC SUCCESSION:

Introduction To The Guru Parampara.

This chapter 'Introduction to the guru parampara' defines the 'Guru Parampara'

(Disciplic Succession) coming in the line of Lord Krsna to Lord Brahma, the

first living entity in creation to whom Vedic knowledge was imparted.

Having the faith that Lord Sri Krsna is the One Independent Lord, without a

second, and understanding that if He wants something to be achieved it will be

successful irrespective of what so many others may think, or do to make it

otherwise. In His various forms He remains the same, just like an Original

Candle that lights so many candles, each candle having candle power. Those too,

who willingly recognise and accept that candle power also remain in the light.

In this way under the Lord;s design, we see various personalities appear in

functionary roles to assist His mission within the ;guru parampara;. Sometimes

They are directly the Lord Himself, or even a plenary portion or ;partial

incarnation, other times empowered beings or devotees fill the position

ordained by Him. While other times even conditioned souls fill the place of

being ;guru;, their qualification, desipte their own shortcomings being their

faithfulness to the ;guru parampara;.

"Generally the spiritual master comes from the group of such eternal associates

of the Lord; but anyone who follows the principles of such ever liberated

persons is as good as one in the above mentioned group. The gurus from nature's

study are accepted as such on the principle that an elevated person in Krishna

Consciousness does not accept anyone as disciple, but he accepts everyone as

expansion of his guru. That is very high position, called Maha-bhagavata. Just

like Radharani, sometimes thinks a subordinate of hers as her teacher, to

understand devotion of Krishna. A person who is liberated ;acharya; and ;guru;

cannot commit any mistake, but there are persons who are less qualified or not

liberated, but still can act as 'guru' and 'acharya' by strictly following the

disciplic succession."(A.C. Bhaktivedanta Swami Prabhupada. 26th April, 1968.

Letter to Janardana dasa. New York)

So either way, from what ever destination or origin the representitive is

coming be he an eternally free liberated associate of the Lord, or be he a

devotee who is by the mercy of his ;guru; adhering to the process of ;sadhana

bhakti;, thus empowered by that lineage of ;guru-parampara; he in turn extends

himself to other souls. Either way successful contact with the ;guru parampara;

may be had. This is the most significant factor.

Some persons stress that the guru must be of the purely liberated nature, but

here Srila A.C. Bhaktivedanta Swami Prabhupad clearly says that not to be so,

but by that devotee, even a ;kanistha adikari; (unliberated devotee) strictly

adhering to the process of properly maintaining his spiritual status, and

avoiding material activities, his performing the function will assist anyone to

become linked to the ;parampara;.

On the basis of man made moral judgements some have suggested that this one or

that not be qualified to perform the function of being ;guru;. It is a fact that

as mentioned above in all cases one need to be following the spiritual

principles of the ;sampradaya; that allows one to be an entrusted canditate for

extending oneself unmotivatedly to save Krsna;s other lost souls (who may be

dipping in and dipping out of the spiritual and material worlds). Someone who

has another interest obviously cannot do it, he has his own agenda. However, it

will not stop the over all mission.

This ;guru parampara; factualy has devotees who are spontaneously serving the

Lord, and others who by dint of clinging to the principles as set by their

;gurus;, follow in the practical teachings of compassion, and especially

positive broadmindedness to see how our fellow ;jivas; can come closer to going

home. Appreciation for and of such ;jivas; will and does knit our family

together, what may pull it appart is over emphasising what may be lacking,

finding only faults, and contributing little to assisting the reformation of the

Lord;s parts and parcels to our natural condition. This is the only thing that

can damage a ;parampara;, for if smoke obscures the purpose of fire, or its

function, in due course the fire may appear to go out.

However, we are always hopeful, and trusting that the future of the ;parampara;

has already been exhumed. As the permenant (spiritual) only natuarally out lives

the temporal (mayic) influences. So as spiritual beings we know we have a home

somewhere, with loved ones waiting eagerly for our return. Consequently we know

that Vedic knowledge will always survive the temporal coverings of the changes

during the cyclic yugas, and the manipulations and temporary transformations

(deviations), ploys, and games made of it by man. For the Vedic wisdom like it's

compiler is eternal, it's literatures, and their truths are eternal, and are

eternally applicable. Our challenge is knowing how and where they are

applicable, at what time, and to, with or from who.

In the Vedic culture therefore we find four primary disciplic lines which have

come down through countless ages, sometimes appearing manifest, sometimes not,

yet still the pure and unadulterated messages of Veda span our concepts of the

temporal (material realm), and were, and are handed down from 'guru' to

disciple, as men seated among the branches of a huge mango tree collect and

disseminate mangoes carefully, passing the untainted nectar throughout the

branches.

We have seen this graphic example in India today, when it is mango season in

the hot summer months, many men of good character, I mean qualified to perform

the task, will climb a mango tree and each one exemplary in his own right

carefully passes down the fruits of the mango tree, neither adding anything to

the mango nor taking anything away. They are themselves connoisseurs of the

refined fruits of Vedic culture, and so carefully guarded fruits are in this way

passed down through the branches of the tree, each one attached to the main

trunk, or sampradaya through 'Vaishnava Diksha', closely supported by the

essence of ;what is a mango worth; called ;Vaishnava Shiksha;, understanding.

Those realised souls who themselves have tasted pure mango, and who relish

living such a culture of devotion know how important it is to hand down only the

purest uncontaminated fruit to the next in line. When the fruits are passed down

in this way, the result is that those whose desire is for tasting pure mango in

it's multifarious forms, can do so by the grace of the lineage or ;parampara;.

From the merciful tree, various authorised vendors have, for the price of one's

surrender, gone out and distributed mango produce in various stages of its

perfection. As 'guru' is one in rhyme and intent, although the application

principle may sometimes differ, in the same way that mango can be used or eaten

raw, or put into sweet rice, or blended to make the most nectarean drink, or

cooked as a chutney, or pickle. The principles of the Pure Absolute Truth can

thus be applied / surplied by these transcendental franchised vendors according

to time place and circumstance, sometimes ajusting the presentation to suit the

hunger. Such presentations of eternal principles ('nitya') applied to an

individual, changable situation ('anitya') 'kala pata desha', according to time

place and circumstance ('nitya-anitya'). The glories of mango and the uses of

mango, by expert gourmets, are propounded by the works of those who have

perfectly realised the benefits of mango fruits, and its by products. (The

wanting or the eagerness to get more....'shravana', devotion to the

taste......'bhakti', constant reflection upon it........'manana', meditation

upon serving it.......'nididhyasana', and direct

realisation......'sakshat-kara'.).

At different times different devotees have appeared within the 'parampara'

system empowered by the Lord, the Supreme employer to represent Him, and His

interest. Within the 'parampara' line there are also many branches and

sub-branches and there is the main tree, some of which stay at a certain point

of philosophical development under the guidance of their 'acarya' or teacher,

whilst others follow the mood of another 'acarya' and preach the same

Vaisnavism, but stressing various other points in the philosophy, and pastimes

of the Supreme Lord to serve His purpose. The system is whole, the practical

application is many fold. Each 'vendor' may be of the same ;parampara;, but

again each is unique and distinct in himself.

In the following pages of this section of this book, I have tried to give brief

glimpses into the lives and wonderful pastimes of some of these very important

links of the chain of disciplic succession, so they may come alive for you.

Each of the above mentioned vendors is authorised by the Lord, one cannot become

a vendor without being authorised. Authorisation is granted by the degree of

dedication or surrender to the mission of serving the owner of the fruit. If we

are devout, and faithful, without conflicting ideas, we will be entrusted to

carry the goods. If there is any meaning to oneness, then this is it, to be in

union with the mission of the Lord. Generally this work then is carried out by

the associates of the Lord, who decend to this world and act as though second

class 'madhyama adhikaris'. It is also carried out by the 'madhyama adhikaris',

and even by some 'kanistha adhikaris'.

"The first-class devotee does not at all see anyone who is not in the service

of the Lord, but the second-class devotee makes distinctions between devotees

and nondevotees. The second-class devotees are therefore meant for preaching

work, they must loudly preach the glories of the Lord. The second-class devotee

accepts disciples from the section of third-class devotees or nondevotees.

Sometimes the first-class devotee also comes down to the category of the

second-class devotee for preaching work."(A.C.Bhaktivedanta Swami Prabhupada.

Srimad Bhagavatam 2:3:21 purport.) This is a general principle. However, "A

person who is liberated acharya and guru cannot commit any mistake, but there

are persons who are less qualified or not liberated, but still can act as 'guru'

and 'acharya' by strictly following the disciplic succession."(A.C.

Bhaktivedanta Swami Prabhupada. 26th April, 1968. New York)

"Prabhupad: This same man, he's guru, so long he gives real knowledge

of Krsna. And the same man, he's ordinary man, as soon as he cannot give. Same

thing, just like a stone doll, when it is worshiped according to the regulative

principles-Krsna. And the same doll, kept in the sculptor's showroom, it is

stone. So if we keep our movement pure, then you are as strong as Krsna. And as

soon as you deviate from it, immediately, ordinary. This is the secret. Now it

is up to us, how to keep it pure. Then no enemy can kill us." (A.C.

Bhaktivedanta Swami Prabhupada. Room Conversation with Siddha-svarüpa -- May 3,

1976, Honolulu.)

Disciplic succession is generally accepted as being of two kinds. Sometimes it

is through the process of direct initiation or 'diksha', whereby the 'guru'

takes responsibility for the disciple, relieves him of his previous 'karmas'

(the "ksha" in 'diksha' means to absorb sins) relieved and refreshed the

disciple now works under the guidance of that 'guru'. This is where the disciple

of a particular 'guru' and following his instructions (;shiksha;), serves that

'guru' to gain answers to the questions of his developing spiritual life, this

is the general process.

So first is the beginning, the initial contact of the merciful life-line

('parampara'), from that time of intial contact and entering into the shelter of

by means of 'diksha' initiation material life stops. The example of taking a

plug out from an electrical appliance creates a graphic analogy of what happens

over the next period of time for the aspiring disciple. The thrust of material

energy has become detached from its source, and now a new energy under the

direction of the Supreme Personality of Godhead is plugged in. Like the material

charge we were used to, that we had learned to work with, we now after taking

the initial plunge of enetering into the waters of spiritual life, now need to

know what it is all about; how to act, and how to get the most benefit from

being so linked, and of course how to be a good disciple in extending our hand

to franchise others who are becoming ready or ripe to receive fruits. This is

;shiksha; or training / teaching.

What we hear is generally what we end up acting upon. Desires in the region of

the heart rightfully fulfilled have brought us to the yearning for spiritual

life. The repartition of those yearnings brings about a strong desire for

fulfillment. As the concept of fulfillment enters the mind, intelligence takes

the next step into execution of the idea. Depending on what we've been

associating with the intelligence guides us. Irrespective of material bodily

age, as a youngster we absorb that which is going on around us - technically

this is called 'sisya'. This hearing is what moulds the disciple, and teaches

him how to act and so on, and interact with the the desire of the Lord through

his 'guru'. Repartition in the mind will in due course manifest externally. Our

intelligence really has only two functions to accept or reject. What we accept

in due course is acted upon, and generally habit paterns are formed. In time

habits, be they good or bad, become like second nature, they shape our

character, and mould our behaviour by which we are known. In a nutshell, we need

to hear from the right place. Where we associate, and hear from is where we will

go, irrespective of goegraphical location - initiation. So best we get it

right!!!

"To spread Krsna consciousness, one need only be cognizant of the science of the

spirit soul. It does not matter whether one is a 'brahmana', 'kshatriya',

'vaishya', 'shudra', 'sannyasi', 'grhastha' or whatever. If one simply

understands this science, he can become a spiritual master… Srila

Bhaktisiddhanta Sarasvati Thakura also states that although one is situated as a

'brahmana', 'kshatriya', 'vaishya', 'shudra', 'brahmacari', 'vanaprastha',

'grhastha' or 'sannyasi', if he is conversant in the science of Krsna he can

become a spiritual master as 'vartma-pradarsaka-guru', 'diksa-guru' or

'shiksa-guru'. One who first gives information about spiritual life is called

the 'vartma-pradarsaka-guru' or spiritual master. The spiritual master who

initiates according to the regulations of the 'shastras' is called 'diksa-guru',

and the spiritual master who gives instructions for elevation is called

'shiksa-guru'… Sometimes a caste 'guru' says that 'ye krsna-tattva-vetta, sei

guru haya' means that one who is not a 'brahmana' may become a 'shiksa-guru' or

a 'vartma-pradarsaka-guru' but not an initiator 'guru'. According to such caste

'gurus', birth and family ties are considered foremost. However, the hereditary

consideration is not acceptable to 'Vaisnavas'. The word 'guru' is equally

applicable to the 'vartma-pradarsaka-guru', 'siksa-guru' and 'diksa-guru'.

Unless we accept the principle enunciated by Sri Caitanya Mahaprabhu, this Krsna

consciousness movement cannot spread all over the world."(Srila A.C.

Bhaktivedanta Swami Prabhupada, Chaitanya Charitamrta Madhya lila 8:128

purport.)

We have experienced devout souls, maybe not even so advanced by some standards

going out of their way to assist other 'jivas', by extending Vedic knowledge to

them wherever they are asked to go to distribute it. However, by their contact

as 'vartman-pradarsaka-gurus' others gain the opportunity to associate with the

spiritual nature through the 'parampara'. sometimes an example might be given of

an electric socket in the wall, or an electric fence - if you are to touch the

line that has the power coming through it, even I may be several people away

from you, I still feel the presence of the charge. The out-reaching 'parampara'

is also like that.

What may have brought you or me here, or after how long wandering in the

material world is not so important, the fact of the matter is that by the mercy

of 'guru' and by the mercy of Krishna, we have come in contact again with the

power and sanctity of the Lord through His merciful life-line. Some devotees

emphasise desire, while others emphasise deserve in being what brought us here.

But you may remember in the first chapter we discussed a similar matter where

Sripad Madhwacarya says that there comes a time in everyone's life where we out

of frustration call out, "...there must be something more than this?" Then

Paramatma waitin for that sign organises to fulfill that deisre by sending an

appropriate 'guru' according to ons'e deserve. Srila Vishvanath Chakravarthi

Thakur in his commentary to Bhagavad Gita's, 'tesam satata yuktanam bhajatam

pritipurvakam dadami buddhi yogam tam yena upayantite'(B.G. 10:10.) that Mother

Yashoda's trying to bind baby Krishna of her own accord was doomed to fail. But,

when she pleased Krishna by her sincere show of devotional love toward Him, He

then bestowed His mercy upon her and He allowed himself to be bound by her ropes

of love.

The point being is that every individual has their story to tell of how the

life-line reached them, every sincere member of the 'parampara' can tell their

story of the one's they have helped to save. We are not talking of mere esoteric

philosophy that rarely one can grasp, no, we are living a legacy, like an

ethnographic study of how the process works, you and I are in these pages.

Although in some ways there are so many intangibles in spiritual life, things

that maybe it is difficult to explain, that we tend to palm off as being

"inconceivable", well here we are revealing how tangibly it works.

In this line, which essentially the Brahma Sampradaya, we find both 'diksha' and

'shiksha' methods used. Herein you will find the most simple understandings of

devotees approaching one person who they accept as their life and soul, they

take 'diksha' initiation from him, and by the training he gives to the disciple

the diciple becomes his 'diksha' and 'shiksha' disciple. Others, due to various

circumstances may receive initiation from their 'diksha guru' but find that

shortly afterwards he passes away, and they are trained by another, who becomes

their 'shiksha guru'. Sometimes disciples are entrusted to their senior

godbrothers for training, thus their elders become their 'shiksha gurus'. Some

are direct disciples of direct disciples coming down from the previous

'acaryas', but some, although initiated into the 'parampara' by another 'guru'

in the line, have taken shelter of another pure Vaisnava in the line with his

'gurus' permission for further development. Others have come down through the

'parampara' line from outside the 'parampara', or from another 'parampara', or

from an impersonalist background, and by the preaching of the 'acarya' of the

time, have aligned themselves with him as his 'shiksha' disciples after having

taken the necessary permission again from their initiating 'guru'. Srila Baladev

Vidya Bhushana was one such case originally from a Madhwa background he met

Sripad Radha Damodardev Goswami a disciplic descendant of Rasikananda prabhu,

but living in Jaipur he studied under Srila Vishvanath Chakravarti Thakur,

accepting him as his 'shiksha guru'. Srila Bhaktivinoda Thakura was initiated

(took 'diksha') into the 'sampradaya' via Sriman Bipin Bihari Goswami, but still

he (the Thakur) took 'shiksa', instruction and inspiration from Srila Jagannatha

dasa Babaji, a great 'paramahamsa' who was the 'diksha' disciple of Bhagavat

dasa babaji maharaj, who was the disciple of the disciple of the disciple of

Baladev Vidya Bhushana (thre times removed, but te essence was carried through

the parampara) from guru to disciple, and so on, as is the system. We also see

this in the life of Sripad Madhwacarya, externally it appeared that he took

initiation from Sripad Acyutapreksa (AcyutprajnaTirtha), but in his heart (as

mentioned in Madhwa Vijaya) he had thoughts only of Srila Vyasadeva as will be

explained in the following chapters (but still that sacred relationship was

there that he asked permission fom Acutapreksha to go and visit Vyaas). As one

reads this chapter, the links are explained so that one can appreciate the mood

of the devotee involved.

The personal interactions and inter-dependency through love and trust for one's

very being that is found as being the very core of the 'parampara' is amazing.

Some of the characteristics of such pure devotees have been brought to light in

the first chapter of this book.

Humbling myself at the lotus feet of the Vaishnavas in the 'guru parampara', I

pray that they may bless me to understand further the 'tattwa' of 'guru' and the

linking process by which the Vaishnava 'acarya' bestows his blessings on a

devotee and makes him fortunate. For Sripad Madhwacarya emphasised it is by

serving the representative of the Supreme Personality of Godhead that one gains

the mercy. In fact, "the importance of 'Guru-bhakti' has not been so well

brought out as an integral part of Theism of the Brahma-sutras by any other

'Bhasyakara' than Sripad Madhwacarya."(B.N.K. Sharma. 1986. Philosophy of Sri

Madhwacarya, page 379.) Asking for the blessings of such an 'acarya' we remember

it is only by the mercy of 'guru' one obtains Krsna, without the mercy of 'guru'

one cannot obtain service at the lotus feet of Lord Sri Krsna.(Visvanatha

Chakravarthi Thakur, Guruvasthakam 8.).

As much for myself as for you, the readers' pleasure, I have tried to bring out

as much as I could find on each of the major links in the 'parampara', included

a few interesting personalities who the over-all 'sampradaya' have heard about

from the perspective of the Brahma-Madhwa-Gaudiya-Sampradaya. So let's see where

everyone fits in.