Clarifying Confusions!

❝Because all the philosophical conclusions of

the previous Vaiṣṇava ācāryas had some slight
theoretical defects, different sampradāyas
appeared due to mutually different
realisations. By the potency of His own
omniscience, Śrī Caitanya Mahāprabhu, who is
directly the Para-Tattva, completed what is
lacking within all these doctrines. Mahāprabhu
made them flawless and complete, and
mercifully offered the world the most pure,
scientific philosophy of Acintya-bhedābheda.
In a short time, there will only be one
sampradāya of bhakti–tattva, and that will be
called the Śrī Brahmā sampradāya, and all
other sampradāyas will be amalgamated into
this Brahmā sampradāya.❞

— Śrīla Bhaktivinoda Ṭhākura

[Śrīman Mahāprabhura Śikṣā, Chap. 9]
SECTION
1
The Madhva-
Gaudya
confusion!
Part 1: Lineage.
In the beginning Krishna imparted this ancient
science to Lord Brahma. Lord Brahma further spoke
to Narada and Narada further imparted this
transcendental knowledge to Krishna-dvaipayana
Vyasa. This is confirmed in the Srimad Bhagavatam
as follows:-

kasmai yena vibhāsito ’yam atulo jñāna-pradīpaḥ purā

tad-rūpeṇa ca nāradāya munaye kṛṣṇāya tad-rūpiṇā

❝I meditate upon that pure and spotless Supreme Absolute

Truth, who is free from suffering and death and who in the
beginning personally revealed this incomparable torchlight
of knowledge to Brahmā. Brahmā then spoke it to the sage
Nārada, who narrated it to Kṛṣṇa-dvaipāyana Vyāsa.❞

Srimad Bhagavatam 12.13.19

Further, Lord Brahma choose Madhvacharya who is none

other than Mukhyaprana as the successor of his
sampardaya. This is confirmed in Padma Purana and Garga
Samhita as follows:-

yad uktam padma-purāṇe

sampradya-vihīnā ye
mantrās te niṣphalā matāḥ
atahh kalau bhavisyanti
catvāraḥ sampradayinaḥ

śri-brahma-rudra-sanakä
vaiṣṇavāḥ kṣiti-pāvanāḥ
catvāras te kalau bhavyā
hy utkale puruṣottamat
 ramnujam śrih svi-cakre
madhvacryam caturmukhaḥ
śri-vişnu-sväminam rudro
nimbadityam catuḥsanaḥ

The Padma Purāṇa explains: "Unless one is initiated by a

bona-fide spiritual master in the disciplic succession, the
mantra he might have received is without any effect. For
this reason four Vaiṣṇava disciplic successions,
inaugurated by Lakṣmi-devī, Lord Brahmā, Lord Śiva, and
the four Kumāras, will appear in the holy place of
Jagannātha Purī, and purify the entire earth during the age
of Kali. Lakṣmi-devi chose Rāmānujācārya to represent her
disciplic succession. In the same way Lord Brahmä chose
Madhvācārya, Lord Siva chose Viṣņu Svāmī, and the four
Kumāras chose Nimbarka.

Padma Purana, quoted by Baladev Vidyabhusan in

Prameya_Ratnavali, text 5-6.

vamanas vidih sesah sanako visnu vakyatah

dharmartha hetave caite bhavisyanti dvijah kalau

visnuswami vamanangsastatha madhvastu brahmanah

ramanujastu sesangsa nimbaditya sanakasya ca

ete kalau yuge bhavyah sampradaya pravartakah

samvatsare vikrama catvarah ksiti pavanah

sampradaya vihina ye mantraste nisphalah smritah

tasmacca gamanang hyasti sampradaya narairapi
Vamana, Brahma, Ananta Sesha and Sanaka Kumara will
appear as brahmanas by the order of Visnu, for the
preservation of eternal righteousness in kali yuga.
Visnuswami, Madhvacarya, Ramanuja and Nimbaditya will
appear respectively as a portion of Vamana, Brahma,
Ananta Sesha and Sanaka Kumara. These four saviours
will be the establishers of the four authorised and
empowered spiritual channels of disciplic succession in the
period calculated from the reign of King Vikrama in 54 B.C.
subsequently through the 432,000 year cycle of kali yuga.
hese four authorized and empowered spiritual channels of
disciplic succession are to be fully accepted by all beings; as
any word, combination of words or formulation of sound
frequencies, invoked or addressed, audible or inaudible,
secret or revealed, ancient or contemporary outside their
auspices prove to have absolutely no efficacy.

Garga Samhita 10.61.23-26

So, it can be clearly seen that Brahma choose Sripad

Madhvcharya as his successor. Later Sripad Madhcharya
choose Krishna--dvaipayana Vyasa as his guru.

The further lineage of Brahma Sampardaya has been

recorded by Sripad Baladev Vidyabhusan in his
Prameya_Ratnavali as follows:-

tatra guru-parampara yathā

 śri-kṛṣṇa-brahma-devarṣi-
badarāyaṇa-samjňakān
śrī-madhva-sri-padmanabha-
śrīman-nrhari-madhavan

akṣobhya-jayatirtha-śrī-
jñānasindhu-dayanidhin
śrī-vidyānidhi-rajendra-
jayadharman kramad vayam

puruṣottama-brahmanya-
vyäsatirthamś ca samstumah
tato lakṣmīpatim śrīman-
madhavendram ca bhaktitaḥ

tac-chisyan śrīśvarādvaita-
nityanandan jagad-gurun
devam īśvara-sisyam śrī-
caitanyam ca bhajamahe
śrī-kṛṣṇa-prema-dānena
yena nistaritam jagat

With great evotion we glorify the spiritual masters in the Gaudīya

Vaiṣṇava disciplic successions. A list of their names follows: 1) Kṛṣṇa,
the Supreme Personality of Godhead, 2) Brahmā, 3) Nārada, 4) Vyāsa, 5)
Madhvācārya, 6) Padmanabha, 7) Nṛhari, 8) Madhava, 9) Akṣobhya, 10)
Jayatirtha, 11) Jnanasindhu, 12) Dayānidhi, 13) Vidyānidhi, 14) Rajendra,
15) Jayadharma, 16) Puruṣottama, 17) Brāhmaṇya, 18) Vyāsatīrtha, 19)
Lakṣmīpati, 20) Madhavendra Puri, and 21) Iśvara Puri, Advaita Prabhu
and Nityananda Prabhu (who were all disciples of Madhavendra Puri).
We worship Isvara Puri's disciple, Lord Caitanya Mahaprabhu, the
Supreme Personality of Godhead, who delivered the entire universe by
granting the gift of kṛṣṇa-prema (pure love of Krsna).

Baladev Vidyabhusan,Prameya_Ratnavali, first prameya, verse 7

Further lineage of the parampara is
mentioned by Srila Bhaktisiddhanta Sarasvati
Thakur Prabhupada in his work named "Sri
Guru Parampara" as follows:-

mahaprabhu sri-caitanya, radha-krsna nahe anya,

rupanuga janera jivana
viswambhara priyankara, sri-swarupa damodara,
sri-goswami rupa-sanatana

rupa-priya mahajana, java, raghunathu hana,

tara priya kavi krsnadasa
krsnadasa-priya-bara, narottama seva-para,
jara pada viswanatha-asa

viswanatha-bhakta-satha, baladeva jagannatha,

tara priya sri-bhaktivinoda
maha-bhagavata-bara, sri-gaurakisora-bara,
hari-bhajanete ja'ra moda

ihara paramahamsa, gaurangera nija-bamsa,

tadera carane mama gati ami seba-udasina,
namete tridandi dina, sri-bhaktisiddhanta
saraswati
Mahaprabhu Sri Caitanya is non different from Sri
Sri Radha and Krsna and is the very life of those
Vaisnavas who follow Sri Rupa Gosvami. Sri
Svarupa Damodara Gosvami, Rupa Gosvami, and
Sanatana Gosvami were the givers of great
happiness to Visvambhara [Sri Caitanya]..The
great souls Jiva Gosvami and Raghunatha Dasa
Gosvami became very dear to Rupa Gosvami. Jiva
Gosvami was a disciple of Rupa Gosvami, and
Raghunatha Dasa Gosvami, a disciple of Advaita
Acarya's disciple Yadunandana Acarya, was
accepted by Rupa and Sanatana as their third
brother. Raghunatha dasa Gosvami's beloved
student was Krsnadasa Kaviraja Gosvami.
Krsnadasa Kaviraja was an intimate friend of
Lokanatha Gosvami. They lived together in
Vrndavana and always discussed the topics of
Krsna with one another. Lokanatha Gosvami, a
disciple of Gadadhara Pandita, had only one
disciple, whose name was Narottama Dasa.
Narottama Dasa 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 Krsnadasa Kaviraja Gosvami.
To serve I the feet of Narottama Dasa Thakura was
the only desire of Visvanatha Cakravarti Thakura,
who was the fourth acarya in disciplic succession
from Narottama Dasa.
Visvanatha Cakravarti Thakura was the siksa-guru [instructing
spiritual master] of Baladeva Vidyabhusana, to whom he taught
the precepts of Srimad- Bhagavatam. Jagannatha Dasa Babaji was
a very prominent acarya after Sri Baladeva Vidyabhusana and
was the beloved siksa-guru of Sri Bhaktivinoda Thakura.
Bhaktivinoda Thakura's intimate friend and associate was the
eminent maha- bhagavata Sri Gaurakisora Dasa Babaji, whose
sole joy was found in hari-bhajana. These treat saintly Vaisnavas
are all paramahamsas, or devotees of the highest order, and they
are all part of Lord Gauranga's own spiritual family. Their holy feet
are my refuge. I have no real interest in devotional services and I
am a poor and lowly tridandi sannyai named Sri Bhaktisiddhanta
Sarasvati.

*Because this song has been composed by Sri

BhaktisiddhantaSarasvati Thakura, he has placed his name at the
end of the song,as is customarily done by Vaisnava poets. In order
to glorify Sri Bhaktisiddhanta Sarasvati Thakura and his beloved
disciple Sri A. C. Bhaktivedanta Swami Prabhupada as spiritual
teachersin the preceptorial succession from Sri Caitanyadeva, the
following verse has been added and may be optionally sung instead
of the song's ninth verse.

sri-varsabhanavi-bara, sada sevya-seva-para,

tahara dayita-dasa-nama
tara pradhan pracarako, sri-bhaktivedanta namo,
patita-janete doya-dhama

The renowned Sri Varsabhanavi-dayita Dasa [the initiated name

Bhaktisiddhanta Sarasvati] is always engaged in the service of his
spiritu. Srila Gaurakisora Dasa Babaji. His foremost disciple-
preacher is Sri A. C. Bhaktivedanta Swami Prabhupada, who has
spread the message of Lord Caitanya throughout the world and is
thus a reservoir of mercy and compassion for all fallen souls.
NOTE:-In the above list only the names of
the PROMINENT acharyas is mentioned
and names of some acharyas is SKIPPED
thus creating an irregular time gap, like
Srila Bhagavat Dasa Babaji who's name
comes inbetween Srila Gaurakishora Dasa
Babaji Maharaj and Srila Jaganatha Dasa
Babaji Maharaj. Other names of acharyas
like Srila Madhusudan Dasa Babaji and his
guru Srila Uddhava Dasa Babaji who's name
comes inbetween Srila Jaganatha Dasa
Babaji Maharaj and Sripada Baladeva
Vidyabhusan. More include, Sri Radha
Ramana Cakravarti who is a disciple of Sri
Krishna-Carana Cakravarti who inturn is a
disciple of Sri Ganga-narayana Cakravarti,
The names of these three acharyas comes
inbetween Srila Narottama Dasa Thakur
and Srila Vishwantha Chakravarti Thakur,
This is the complete lineage with all the
names included.
Objection: Madhvacharya's sampardaya is
prominent in Udupi, South India but Gaudya
Vaishnavas are prominent at Nadia, West
Bengal. If it's same sampardaya, there
atleast have been some geographical
connection but here it's far too seperated
indicating Gaudya sampardaya a 5th
sampardaya which originated from a
different part of India..
Refutation: Sripad Madhvacharya's
disciple Nrhari Tirtha firmed up
Vaishnavism in Northern parts, present
day Andhra Pradesh and all over Odisha
State. He further strengthened Hindu
resistance against Muslim invasions from
Bengal. At that time during Nrhari
Tirtha's entry into Kalinga, there were
attempts to invade Odisha via Bengal.

Sri Rajendra Tirtha, 8th in succession to

Sripad Madhvacharya spent most of his
time in north and eastern parts of the
country especially in Bengal. His disciple
Sri Jayadharma Tirtha too toured Bengal
extensively. Alongside Sri Jayadharma
Tirtha, another disciple of Sri Rajendra
Tirtha, Sri Vishnudevacharya not only
stayed in Bengal but wrote books there
propunding Dvaita Vedanta which was
quite famous those days. Here are the
images of his manuscripts which he
especially wrote at Bengal.
Thus decades before Sri Vyasatirtha
embarked on his Bengal Yatra, his
predecessors had paved the path of Dvaita
and arrival of Sri Vyasatirtha turned into
a rajamarga which later after the advent
of Sri Krishna as Sri Krishna Chaitanya
Mahaprabhu turned it into Gaudya
Vaishnavism. Sri Vyasatirtha appointed
Lakshmipatitirtha as his successor who in
turn appointed Sripad Madhavendra Puri
as his successor. Sripad Madhavendra
Puri strengthened Vaishnavism in eastern
country and later Sri Krishna Chaitanya
Mahaprabhu choose him to be his
guru,With the arrival of Sri Krishna
Chaitanya Mahaprabhu, Dvaita
philisophy was modified into Acintya
Bheda Adbheda Tattva. Lord Chaitanya
introduced rasa-tattva to Sripad
Madhvacarya's Dvaita philisophy.
 navadvīpe jabe āmi prakaṭa haiba
tava sampradaya āmi svīkāra kariba

"When I appear in Śrī Navadvīpa I will accept

your sampradāya.

ebe sarva-dese tumi kariyā yatana

māyāvāda asacchăstra kara utpāṭana

"Now, with great effort, you should carefully

uproot the false scriptures of māyāvāda
everywhere.

śrī-mūrti-māhātmya tumi kara' parakāśa

tava suddha mata āmi kariba vikāša”

"You should reveal the glories of the deity. I

will further develop your pure doctrine
[śuddha-dvaita].'

Lord Chaitanya to Sripad Madhvacharya,

Navadwip Dham Mahatmya, Srila
Bhaktivinode Thakur,Chapter 15, verses 83-
85.
Thus speaking from scriptural or
historical point of view it's impossible to
question the validity of Brahma-Madhva-
Gaudya Sampardaya. If one is so obsessed
in proving our sampardaya as false, I
would recommend to consult the
Mayavadis. They will teach him "Jagat
Mithya". In this way he might get some
mental peace and find some hope. Outside
this there is simply no other way.

Objection: Gaudya Vaishnavas self proclaim

themselves to be a part of Madhva
sampardaya. Is there any confirmation from
Madhva sampardaya that you are connected
to them?

Refutatation: Udupi Asta Mutt themselves

have confirmed via official letters, regarding
the connection between Gaudya Sampardaya
and Madhva Sampardaya. Here are some of
those:
We are rather perturbed to come across an article
said to contain a statemant issued by Poornaprajna
Vidyapeetha about Madhwa and Gaudiya
Sampradayas.

We have been emphasizing time and again that even

though there are certain difference in a few aspects of
the two Sampradayas, there are many more common
grounds and Gaudiya Sampradaya is a part of
Madhwa Sampradaya. We have great regard for
Prabhupada who has spread Vaisnava Bhakti
Siddhanta throughout the world.

We have been admiring him on various occasions

also. We are pained to find that the article denigrates
Prabhupada and is against our opinion and
philosophy.
The whole issue will be reviewed and in our capacity
as the chancellor of Poornaprajna Vidyapeeta, a
message will be shortly published to strengthen the
mutual harmonious relationship between the
Sampradayas.

Sri Sri Vishwesa Tirtha Swamiiji

From:
Sri Shiroor Mutt, Udupi
Jadadguru Sri Sri Madhwacharya Peethan
Udupi, South Candra

To: Friend of our Samsthanam Poojya

Sri Narasingha Swamy Sri Narasingha Chaitanya
Mutt,
Sri Rangapatna, Mysore

Ref: Re: Mispropoganda in www.Dvaita.org between

"Sri Madhwacharya and Chaitanya Pantha."

Sri Chaitanya Sampradaya is a branch of Madhwa

philosophy. there are historic proofs to substantiate
this fact. The sadhana achieved by Sri A. C.
Prabhupada, Acharya of "Chaitanya Sampradaya" is
to be welcomed by all Vaishnavites. It is due to him
people all over the world have learned about Lord
Krishna. This work should have been accomplished
by Madhwa followers. But Prabhupada has served
the world in propagating this cult. Even in the
western world he has attracted a large number of
devotees of Lord Krishna, through his discourse on
"Bhagavat Geeta." The book on "Bhagavat Geeta" of
Sri Prabhupada is allowed to be sold in front of
Krishna Mandira at Udupi. This fact is known to all
eight mutts of Udupi. As well as all devotees of
Udupi Kshetra.

Therefore, the blame cast on Sri Prabhupada is to be

deemed as the blame on Sri Hari, Vayu and Guru.
This type of behavior is not to be found in a brahmin.
As such, it is a bad affair to note that a Vaishnava
has exhibited such a behavior. Such contradictory
statements do create split in the Vaishnava Society
and do not promote any good on the Society.
Therefore we oppose the points relayed through the
website.

Sri Laksmivara Tirtha Swami

Part 2: Philosophical
Differences.
Sripad Madhvacharya's philosophy is
summarized into nine core tenets as
follows:-
atha prameyany uddisante
śri-madhvaḥ praha viṣṇum paratamam akhilämnaya-vedyam ca visvam
satyam bhedam ca jīvam hari-caraṇa-jușas tāratamyam ca teṣām
mokṣam vişnv-anghri-läbham tad-amala-bhajanam tasya hetum pramāṇam
pratyākṣādi-trayam cety upadisati hariḥ kṛṣṇa-caitanyacandraḥ

Madhvācārya taught that 1) Lord Viṣṇu is the Absolute

Truth, than whom nothing is higher, 2) He is known by study
of the Vedas, 3) the material world is real, 4) the jīvas (living
entities) are different from Lord Viṣṇu 5) the Jīvas are by
nature servants of Lord Vișnu's lotus feet, 6) In both the
conditioned and liberated condition, the jīvas are situated in
higher and lower statuses, 7) liberation does not mean an
impersonal merging, but the attainment of Lord Vişnu's
lotus feet, 8) Pure devotional service grants liberation, 9)
direct perception, logic, and Vedic authority are the three
sources of actual knowledge. These same truths are also
taught by the Supreme Personality of Godhead Himself in
His appearance as Śrī Caitanya Mahaprabhu.

Baladev Vidyabhusan,Prameya_Ratnavali,First
Prameya,verse 8

So, Gaudya Vaishnavism has similarity with Sripad

Madhvacharya's core teachings which forms the base
of his philisophy indicating that it's the same
sampardaya.
The difference between the two occurs based
on time,place and circumstance like 'vayu
jivottama' which is very popular in
Tattvavada sampardaya is rarely heard in
Gaudya Vaishnavism. We can freely
interpret it to be preaching strategy
implemented during that time to stress the
importance of Sripad Madhvacharya's
philisophy over others as he is himself
incarnation of Vayu or Mukhyaprana.
Similary other contradictions can be
reconciled. What are those contradictions
one might ask, but that's a different topic all
together so let's save that for another day.
But the core tenets remain the same. Infact
Gaudya Vaishnavism has one extra, rasa-
tattva(explaied by Srila Bhaktivinode
Thakur in his Dasa Mula tattva in detail)
which Sripad Madhvacharya didn't preached
about. Therefore Gaudya Vaishnavism is
developed Dvaita or "Shudda Dvaita". This
has been mentioned in Navadwip Dham
Mahatmya references of which has been
shared above in this pdf.
 yada bhramam bhramam harirasagalad-vaisnavajanam
kadacit sampasyamstadanugamane syadruciyutah
tada krsna vrttya tyajati sanakairmayaikadasam
svarupam vibhrano vimalarasabhogam sa kurute

❝After repeatedly wandering in the path of mayik

existence, a fallen soul may meet a pure Vaisnava from
whom trickles the nectar of the mellows of pure devotion to
Lord Hari. By following that pure devotee, he becomes
attracted to imbibe the sweet principle of devotional
service. By constant study of Krsna-bhakti, he slowly
abandons the mayik condition, and in the end obtaining his
true nature, he enjoys the sweetest unalloyed rasa, which
is the ultimate status of the soul.❞

Srila Bhaktivinoda Thakura,Dasamula Niryasa,verse 8

This is the 10th tenet which Sri Chaitanya

Mahaprabhu added to Sripad
Madhvacharya's existing nine tenets
making it 'Shudda Dvaita" or "Acintya Bheda
Adbheda".
Objection: If Gaudya Vaishnavism differs from
Sripad Madhvacrya's Dvaita by just one tenet,
why didn't Sripad Madhvacharya gave it
himself. Thus it's only a self assumption claim
to whitewash the propanganda of your
parampara.
Refutation: 'by just one tenet' seems too easy
but the last tenet is actually most difficult to
understand and that forms more than 90% of
Gaudya Vaishnavism. Other tenets' proportion
takes the remaining part. Thus Gaudya
Vaishnavism as a whole appears to be
completely different from Sripad
Madhvacarya's Dvaita Vedanta.

Rssa-tattva is very subtile truth which

couldn't have been explained during the time
of Sripad Madhvacharya when the roots of
Mayavada blinded people therefore forcing the
need of a powerful acharya who would uproot
Mayavada and break it to pieces. Also
Madhurya Bhava can only be given by the
absolute truth. The mellow of love arisen due
to seperation from Krishna as experienced by
Srimati Radharani can only be perfectly
taught if Radha Krishna explain it in a
combined inacarnation. Thus human society
could take advantage of this only after the
advent to Sri Krishna Chaitanya Mahaprabhu.
Objection: If Gaudya Vaishnavas are coming
down in lineage of Sripad Madhvacrya, what
was the need to write a seperate commentary
on Brahma Sutras entitled "Govinda Bhasya'.
Already Sripad Madhacharya gave four
commentaries on Brahma Sutras. There was
no need of new one.

Refutation: Gaudya Vaishnavas never needed

a commentary on Brahma Sutras for which
before Sripad Baladev Vidyabhusan, Gaudya
vaishnavas never wrote a commentary on it.
The obvious reason is because Gaudya
Vaishnavas always regarded Srimad
Bhagavatam as the natural commentary on
Vedanta Sutras which is also confirmed in
Srimad Bhagavatamm and Garuda Purana as
follows:

sarva-vedānta-sāraṁ hi
śrī-bhāgavatam iṣyate
tad-rasāmṛta-tṛptasya
nānyatra syād ratiḥ kvacit
❝Śrīmad-Bhāgavatam is declared to be the
essence of all Vedānta philosophy. One who
has felt satisfaction from its nectarean
mellow will never be attracted to any other
literature.❞

Srimad Bhagavatam 12.13.15

pūrṇaḥ so’yam atiśayaḥ | artho’yaṁ brahma-sūtrāṇāṁ

bhāratārtha-vinirṇayaḥ gāyatrī-bhāṣya-rūpo’sau vedārtha-
paribṛṁhitaḥ | purāṇānāṁ sāma-rūpaḥ sākṣād-bhagavatoditaḥ
dvādaśa-skandha-yukto’yaṁ śatavic-cheda-saṁyutaḥ |
grantho’ṣṭādaśa-sāhasraḥ śrīmad-bhāgavatābhidhaḥ ||

This work is most complete. It expresses the

meaning of the Brahma-sūtras and
Mahābhārata. It is the explanation of gāyatrī
and reinforces the meaning of the Vedas. It is the
Sāma Veda among the Purāṇas and has arisen
directly from the Lord. It has twelve volumes and
hundred divisions. It has eighteen thousand
verses. It is called Śrīmad-bhāgavatam.

Garuda Purana ,quoted by Sripad

Madhavacharya in his commentary on SB 1.1.1
Therefore, when a natural commentary to
Brahma Sutras already existed Gaudya
Vaishnavas didn't need another seperate
commentary. A seperate commentary was
needed when Ramanand Vaishnavas, an
offshoot of Sri Vaishnavas challenged Gaudya
Vaishnavas to prove the worship of Srimati
Radharani as bonafied and pure love
,unalloyed devotion to Krishna in a seperate
Brahma Sutra commentary. It is only then
Sripad Baladev Vidhyabhusan prepared the
ever glorious "Govinda Bhasya" only within
seven days directly narrated to him by Sri
Krishna himself. Ramanand Vaishnavas were
speechless seeing the scholarship and
perfection of the bhasya and forgived for their
rude behaviour.

Objection: Sri Chaitanya Mahaprabhu only

composed sikshashtakam, he never gave
Acintya Bheda Adbheda. Therefore it started
off from Sripad Baladev Vidyabhusan.

Refutation: I bet if Kapil Sharma quits his job,

the one who dares to raise such allegation will
act as his successor.
So if there is no written proof then it can't be
considered. It means that Bhagavad Gita is not
given by Krishna,why, did Krishna dictated
and Arjun wrote on paper! Ofcourse not. It
means Srimad Bhagavatam was never spoken
by Srila Shukadev Goswami, why, did Maharaj
Parikshit wrote them on notepad, we don't find
any evidence. Thus it is proven that Srimad
Bhagavad Gita and Srimad Bhagavatam are
suspicious texts because no written proof from
Krishna, Arjun, Sukhdev Goswami and
Maharaj Parikshit is found till date. Comic as it
sounds, this is literally allgeations of a so-
called leader of a sampardaya. Quite a shame.

The King commands,his servants note them.

God as Sri Krishna Chaitanya Mahaprabhu
commands. His servants have recorded them
in Chaitanya Charitamrtia,Chaitanya
Bhagavata, Chaitanya Mangala manuscripts
of which are well preserved in museums at
Vrindavan and other parts of India. A carbon
dating test would immediatly give results of
the dates stretching back as far as 500 years, to
a period when Sri Krishna Chaitanya
Mahaprabhu walked on this mortal realm.
Objection: Your philisophy is a disorted copy
paste verion of Nimbarkacharya's
Dvaitadvaita philosophy.

Refutation: Nope, his philisophy is

DvaitaDvaita but our's is Achindta Bheda
Adbheda. I won't go into the details regarding
how we differ from his philosophy here but I
would point out that Lord Chaitanya took
two thngs from his sampardaya, they are:

1.The need of taking exclusive shelter of

Radhika - ekanta-radhikasraya.
2.The exalted mood of the gopis' love for Sri
Krishna - gopi-bhava.

Later Nimbarkacharya took rebirth as

Keshav Kashmiri, who was defeated in
debate by Lord Chaitanya when he was only
seven years old.

This incident is beautifully described in

Navadwip Dham Mahatmya as follows:
 je-samaye gaura-rupa prakaṭa haibe
śrī-vidyā-vilāse tabe bada ranga ha'be

"When the time comes to manifest My form

as Śrī Gaura, I will perform many scholastic
pastimes.

se-samaye kāśmira-pradese janma la'ye

bhramibe bharata-varṣa digvijayi ha'ye

"At that time you will take birth in the state

of Kāśmīra and wander throughout Bhāratavarṣa
(India) as a champion of learning.

keśava-kāśmīrī-name sakale tomāya

mahā-vidyāvān bali' sarvatrete gāya

"Your name will be Keśava Kāśmiri and every-

one will acknowledge you as a great scholar.

bhramite-bhramite ei navadvipa-dhame
āsiyā thākibe tumi māyāpura-grāme

"In your wandering, you will come to this Śrī

Navadvīpa-dhāma and reside in the village of
Śrī Māyāpura.

navadvipe bada-bada adhyapaka-gana

tava nāma suni' karibeka palāyana

Śri Navadvipa-dhama-māhātmya
"Merely upon hearing your name, the emi-
nent teachers of Śrī Navadvipa will flee.
 āmi ta' takhana vidyā-vilāse mātiba
parājiyā tomā sabe ananda labhiba

"At that time I will be intoxicated in relishing

the mellows of erudition and scholarship (vidyā-
vilāsa), and therefore, I will take great pleasure
with all the boys in defeating you.

sarasvati-kṛpā-bale jāni mama tattva

āśraya karibe more chāṇḍiyā mahattva

"By the mercy of Goddess Sarasvatī, you will

understand the truth about Me. You will give up
your false pride and accept shelter of Me.

Objection: Lord Chaitanya said "tomara

sampardaya" in Chaitanya Charitamrita to the
followers to Sripad Madhvacharya. This proves that
you are a fifth sampardaya.

Refutation: In the Caitanya Caritamrta (Madhya

9.277) Sri Caitanya Mahaprabhu addressed the
acarya of the Tattvavadis thus -

sabe, eka guna dekhi tomara sampradaye

satya-vigraha kari’ isvare karaha niscaye

"The only qualification that I see in your

sampradaya is that you accept the form of the Lord
as truth."
It is not that Sri Caitanya rejected Madhva’s
philosophy, rather, he rejected the erroneous,
distorted dogma which had entered the sampradaya
of Madhva-acarya at that time. This is the reason
why Mahaprabhu used the phrase ‘tomara
sampradaya’ (your sampradaya) rather than ’our
sampradaya’ — in order to establish that He did not
subscribe to the philosophy that was being
propounded in the name of Madhva. Later, in the
16th Century, these inconsistencies were corrected
to some extent by the great reformer Sri Vadiraja
Tirtha.

End Of Section 1!
गुरु गौरङ्ग जयतु। जयतु वैष्णवधर्मः। इदं सर्वं कृ ष्णार्पणम्।

“May victory be unto Guru and Gauranga. May the

doctrine of Vaishnavism be triumphant. All this is thus
offered to Krishna, the Supreme Personality of
Godhead.”
 SECTION
2
The Sridhara
Swami confusion!
Often it is found that ignorant followers of
other sampardayas question Gaudya
Vaishnavas regarding their stand on
Sridhara Swami. On one hand we are so
aggressive on Mayavadis that we lable them
as "Krishna Aparadhis", "Footballnanda", etc
and on other side we are prasing the
commentary of Sridhara Swami on Srimad
Bhagavatam as foremost commentary who is
believed by majority of people to be an
Advaitin. While it's not wrong to conclude
that he was an acharya of Mayavad
Sampardaya, it's also not wrong to conclude
that he was a hidden Vaishnava disguised as
a Mayavad. Although at some places his
words seemingly promote him to be a
Mayavadi, however in reality it's a preaching
strategy. Srila Jiva Goswami explains as
follows:
bhāṣya-rūpā tad-vyākhyā tu samprati madhya-deśādau vyāptān
advaita-vādino nūnaṁ bhagavan-mahimānam avagāhayituṁ tad-
vādena karburita-lipīnāṁ parama-vaiṣṇavānāṁ śrīdhara-svāmi-
caraṇānāṁ śuddha-vaiṣṇava-siddhāntānugatā cet tarhi yathāvad
eva vilikhyate | kvacit teṣām evānyatra-dṛṣṭa-vyākhyānusāreṇa
draviḍādi-deśa-vikhyāta-parama-bhāgavatānāṁ teṣām eva
bāhulyena tatra vaiṣṇavatvena prasiddhatvāt
.
❝In order to immerse the proponents of Advaita who are
prominent in the middle states into the great qualities of
Bhagavān, the golden manuscripts of Śrīdhara Svāmī, the
greatest Vaiṣṇava, are quoted verbatim if they follow the
pure Vaiṣṇava conclusions. Sometimes the explanations
will follow commentaries seen elsewhere, since the
famous devotees of the Southern states are well known for
being stalwart Vaiṣṇavas.❞

Srila Jiva Goswami, Tattva Sandharbha, Anuccheda 27

Under commentary to this anuccheda, Sripad

Baladev Vidyabhusan further writes:

❝Śrīdhara Svāmī is considered a Vaiṣṇava because he

states in his commentaries that the Lord’s vibhūtis,
abodes, qualities and forms, as well as the bodies of his
associates are eternal and that bhakti to Bhagavān is the
most attractive type of liberation. Sometimes he writes
māyāvāda ideas, but it should be understood that its
purpose is to lure the māyāvādīs to bhakti, by offering bait
on a hook. Similarly pure Vaiṣṇava philosophy accepts the
non-contrary parts of Sāṅkhya. In that way, the parts of
Śrīdhara Svāmī which follow pure Vaiṣṇava ideas are
quoted.❞

Sripad Baladev Vidyabhusan commentary to Tattva

Sandharbha,Anuccheda 27
Srila Sridhara Swami strongly propagates
Vaishnava Siddhanta in all his Commentries.
Infact he highlights Shuddha Advaita very
clearly in his books for e.g. His Commentry to
BG 13.12

mam visnoh param nirvisesam rūpam

brahmety arthah

His inclination to Shuddha Advaita can also

be understood by how Advaitins themselves
were confused after seeing Srila Sridhara
Swami commentries as documented in
Nabhadasjis Bhaktamal. After which
Bhagavan Bindu Madhav replied:-

"Aham vetti Suko vetti Vyasa vetti na vetti va Sridhar

Sakalam vetti Sri Narasimha Prasadad"

"I know, Suka knows, Vyasa may know may not know but
Sridhara Swami knows everything by the mercy of Sri
Narasimha Dev"

Srila Sridhara Swami in his Subodhini tika

hints to his Rudra Sampradaya guru
Parampara by first offering obeisances to Sri
Hari & then to Sri Rudra in Mangalacharan.
Also in his Commentry to BG 18.78 (last verse)
Srila Sridhara Swami reveals the name of his
Guru Sri Padmanabha Tirtha. Srila Bhakti
Pragyan Keshav Goswami Maharaj mentions
that Padmanabha Tirtha was a famous
preacher of Suddha Advaita Vedanta. Some
of these can be traced out in the book "Beyond
Nirvana" by Srila Bhakti Pragyan Keshav
Goswami Maharaj ,p.106 onwards.

Srila Sridhara again reveals his guru is

Paramananda ji, who is an acharya of
Vishnuswami Sampardaya.

yat-krpā tam aharṁ vande paramānanda-mādhavam

❝I worship my guru Paramananda and lord mādhaba by

their mercy even a dumb can be talkative and a lame can
cross a hill.❞

Sridhara Swami Mangalacarana before his commentary to

Srimad Bhagavatam 1.1.1

Srila Sridhara Swami was affliated to the

Rudra Vaishnava Sampradaya after he met
Srila Padmamamda Tirtha of Vishnuswami
Sampradaya.
It is evident from Bhavartha Dipika
Mangalacharan, Narasimha Stuti in Srimad
Bhagavatam 10.87.14-40 commentary and,
Bhaktamal of Nabhadasji etc. that the Ishta
of Srila Sridhara Swami was Bhagavan
Narasimha Dev. Interestingly the Ishta of
Vishnuswami Sampradaya is also Narasimha
Deva

- Sri Vallabhacharya his life, teachings &

movement, p.481

❝By research and study of the different cultural

heritages of all the sampradayas, we learn that the
Vishnuswami Sampradaya is ancient. . . . The
Vishnuswamis were Tridandi Vaishnava sannyasis
who bore the ten names as well as the 108 names of the
sannyasis. . . . During the medieval age Sridhara
Swamipada, who was a member of the Sri Vishnuswami
Sampradaya, was found to be a worshiper of
Nrisimhadeva and, from the external point of view, on
the path of reverence. The worship of Krishna was also
prominent in his heart. . . . Sridhara Swamipada could
never have been a Kevaladvaitavadi. Rather, he was a
Shuddhadvaitavadi.
According to the Shuddhadvaitavada philosophy, the
living beings are parts of the Absolute Truth, maya is
the energy of the Absolute Truth, and the world is the
effect of the Absolute Truth. Therefore the living
beings, maya, and the material world are considered
part of the Absolute Truth and not separate from Him. .
Had Sridhara Swamipada become a Kevaladvaitavadi
or a Mayavadi, Sriman Mahaprabhu would not have
reprimanded Sri Vallabha Bhattaji or accepted
Sridhara Swamipada as Jagat-guru, nor would He have
taught the acharyas and everyone else to explain
Srimad-Bhagavatam following in Sridhara Swami’s
footsteps. Had Sridhara Swamipada become a
Kevaladvaitavadi, Sri Jiva Goswamipada would not
have called him bhaktyeka rakshaka, “the only
protector of devotional service.” Sriman Mahaprabhu,
Sri Jiva Prabhu, and the other Vaishnava acharyas
consider Mayavadis destroyers of devotional service,
not protectors of devotional service.❞

-Srila Bhaktisiddhanta Sarasvati Thakur Prabhupada,

Srila Prabhupadera Vaktritavali (Vol. 2, p. 55) – a
lecture entitled, “Sridhara Swamipada and Mayavada”
(Sri Gaudiya Matha, Ultadanga, Calcutta, Sunday,
August 23, 1925).

Srila Bhaktisiddhant Saraswati Thakur

Prabhupada elsewhere further explains:
Srila Bhaktisiddhanta Saraswati Prabhupada
refuted this view that he is from Mayavad
Sampardaya and proved that he is a Rudra
sectarian Shuddhadvaita parampravalambi. He
mentions about his Guru Parampara-

1) He belonged to the Vishnu Swami sect,

because in his books he extracted the
conclusions from Sarvajna Sukta etc.
written by Vishnu Swami. As in Vishnu
Purana Commentary 1.12.70 "taduktang
sarvajnasuktau" Bhavartha Dipikaya 1.7.6
briefly explains the meaning of Bhagavata
by the words of Vishnuswami.
.Svavirbhutparananda:svavirbhutsudukhbu:
svadragutthaviparyasabhavvedjabhishuh:
janmaya jushannaste tamimang nriharing
numah.. Also Bhavartha Dipikaya 3.12.1-2
and 10.87.21 explained the opinion of
Vishnuswami.

2) He first criticized the Bhagavata's

commentary on the non-dualists' only
Parampurushartha moksha as kaitava or
hypocrisy.
 3) Sri Jiva Goswami refer to him as
Paramvaishnava

4) Many argue that Sridhara Swami Gita

Subodhini Tika says in Mangalacharana
that he interprets it following Acharya
Shankar's commentary. Bhashyakarmatong
Samyak Tadvyakhitaurgistratha.
Samalokya Gitavyakhang Samarve as it is.
To began to explain the Gita Shastra, aware
of the commentators and their expositors,
and as it did not correspond to the meaning
of the Gita. He used to take Acharya
Shankar's name with respect if he belonged
to the Advaita sect and would not refer to
him as a mere commentator. And if he
agreed with Shankar's opinion, he would
have interpreted Shankar's commentary.
Subodhini did not compose the notes
separately

Objection: Only Gaudya Vaishnavas consider

Sridhara Swami a Vaishnava, others consider
him an advaitin.
Refutation: We are not desperate to prove
Sridhara Swami a Vaishnava, although
evidences proving him to be a Vaishnava are
irrefutable but for argument's sake even if
someone dosen't want to consider him a
Vaishnava, one still cannot brush aside the
fact that he has commented on Srimad
Bhagavatam with hard core Vaishnava
principles intact and even criticising
Mayavadis at many places. For this reason
Lord Chaitanya admired his commentary on
Srimad Bhagavatam. I personally consider
him a Vaishnava and have provided tangible
evidences proving the same above. However
this view is not restricted to Gaudya
Vaishnavas alone. All renowned 20th
century Madhva Scholar B.N.K. Sharma has
something similar to say:

❝frankly dualistic in his interpretations, even where a

monistic one could be thought of. . . . He is even anti-
monistic at times.❞

-B. N. K. Sharma, History of the Dvaita School of Vedanta

and its Literature (Delhi: Motilal Banarsidass, 1981), 459.
 End Of Section 2!
गुरु गौरङ्ग जयतु। जयतु वैष्णवधर्मः। इदं सर्वं कृ ष्णार्पणम्।

“May victory be unto Guru and Gauranga. May the

doctrine of Vaishnavism be triumphant. All this is thus
offered to Krishna, the Supreme Personality of
Godhead.”
 SECTION
3
The Hare Krishna
Maha-Mantra
confusion!
The controversy which people make about the
Hare Krishna Maha-Mantra is it's order. The
Kali Santarana Upanishad says Hare Rama Hare
Rama Rama Rama Hara Hare Hare Krishna Hare
Krishna Hare Krishna Krishna Krishna Hare
Hare but ISKCON reversed it's order and made it
Hare Krishna Hare Krishna Krishna Krishna
Hare Hare Hare Rama Hare Rama Rama Rama
Hare Hare.. This shows clear propangada of
ISKCON to spread their own agenda by hiding
the truth from the public. Again comic as it
sounds, the next verse of Kali Santarana
Upanishad where the Hare Krishna Maha-
Mantra is mentioned goes as follows!
punar naradaḥ papraccha bhagavan ko 'sya vidhir iti | tam hovāca
nāsya vidhir iti | sarvadā śucir asucir vā paṭhan brāhmaṇaḥ
salokatām samīpatām sarūpatām sāyujyam eti | yadāsya
şodaśakasya sārdha trikoțir japati tadā brahma-hatyām tarati | tarati
vīra- hatyām svarṇasteyāt pūto bhavati | vṛṣalī-gamanāt pūto
bhavati | sarva dharma parityāga pāpāt sadyaḥ śucitām āpnuyāt |
sadyo mucyate sadyo mucyate ityupaniṣad ||

Again Narada asked; "O Lord what are the regulations (vidhi)
to be observed?"

Brahma replied: "There are no regulations. Whoever in a

pure or impure state chants these names always, attains the
same world (salokya), proximity to (samipya), the same form
as (sarupya) or absorption into Brahman (sayujya)'.
Whoever chants this mantra of sixteen names 35 million times¹0 is
absolved of the sin of murdering a Brahmin and that of murdering a
hero. He is absolved of the sin of the theft of gold. He becomes
purified from sexual misconduct¹¹. Having abandoned all Dharmas
he is absolved from all sins. He becomes immediately liberated.
This is the Upanishad.

Kali Santara±a Upanisad (Krishna Yajur Veda) , verse 3.

So for argument's sake even if someone says Hare

Rama comes first and Hare Krishna comes second,
then also there is no problem as in the same
upanishad it's stated that this mantra order is
equivocal. It has no rules moreover in a series it
dosen't matter which comes first because when
you start chanting, naturally Hare Krishna
becomes first and Hare Rama second with repeated
chanting just like Valmiki Rishi chanted "MARA"
and it became "RAMA" with repeated chanting.

But now the question arises if Hare Rama comes

first then why not go that way, why start with
Hare Krishna? The reply is, NO, the original
mantra starts with Hare Krishna and then Hare
Rama. The reason why some editions of Kali
Santarana Upanishad put Hare Rama first is
because the oldest surviving commentary on Kali
Santarana Upanishad is of
Brahmayogin Ramacandrendra Sarasvati of
Kanchipuram, dated, 1740CE. He was a mayavadi
scholar, thus his edition is suspicious. All modern
publishers take motivation from his commentary
and put Hare Rama prior to Hare Krishna as he
himself has done so in his commentary but, it's an
obvious fact thst Gaudya Vaishnavas, since 300
years before him have been chanting the Maha-
Mantra starting with Hare Krishna which makes
our version more antique and bonafied. It has been
well preserved in the manuscripts of Chaitanya
Charitamrita at Vrindavan for 500 years. Infact
Venkateśa Press, Mumbai, one of the most
bonafied press which is knnow for presenting copy
of vedic scriptures in sanskrit AS IT IS has put the
version of Hare Krishna Maha-Mantra as chanted
by Gaudya Vaishnavas, beginning with Hare
Krishna in it's earlier editions which is still
preserved in libraries at Calcutta & Jaipur.
However in it's later editions due to some pressure
and conspiracy, it has reversed the order of the
Maha-Mantra starting with Hare Rama. Thus one
can cross-check the older editions at Jaipur and
Calcutta and get the order of the mantra as it is,
favouring the Gaudya Vaishnava edition.
Apart from this, multiple scriptures actually
promote the order of the Maha-Mantra starting
with Hare Krishna and none with Hare Rama.

hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare

hare rāma hare rāma rāma rāma hare hare
dvātriṁśad aksarāṇy eva kalau nāmāni sarvadam
etan mantraṁ suta-śresṭha! prathamaṁ śṛṇuyān naraḥ

“O best among sons, the mahā-mantra for Kali-yuga bestows all

perfection. This mahā-mantra, the sacred names of Śrī Kṛṣṇa, is
composed of sixteen names and thirty-two syllables: hare kṛṣṇa
hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare, hare rāma hare rāma rāma
rāma hare hare. Therefore, a person who desires his own
welfare should first hear this mahā-mantra from his gurudeva.”

Sri Radha-Tantra 1.1.39, Varanasi edition.

The Chaitanya Charitamrita, further records

the Maha-Mantra as follows:
 se kahe — “vāṇīnātha nirbhaye laya kṛṣṇa-nāma
‘hare kṛṣṇa, hare kṛṣṇa’ kahe aviśrāma

The messenger replied, “He was fearlessly, incessantly

chanting the mahā-mantra — Hare Kṛṣṇa, Hare Kṛṣṇa,
Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma
Rāma, Hare Hare.

Chaitanya Charitamrita, Antya 9.56

kṛṣṇa-nāma-mahā-mantrera ei ta’ svabhāva

yei jape, tāra kṛṣṇe upajaye bhāva

“ ‘It is the nature of the Hare Kṛṣṇa mahā-mantra that

anyone who chants it immediately develops his loving
ecstasy for Kṛṣṇa.

Chaitanya Charitamrita, Adi 7.83

The original manuscript of Chaitanya Charitamrita.

There were manuscripts donated by Sri Sanjay Goswami of
Vrindavan, a 14th generation descendent from Chaitanya
Mahaprabhu’s intimate associate Sri Advaita Acharya.
They include copies of Jayadeva's Gita Govinda,
Raghunath Das Goswami’s Mukta Charita, and Gopala
Guru's Bhajana Paddhati, and a complete copy of
Chaitanya Charitamrita from 1760. These are preserved in
the Bhaktivedanta Research Centre in Kolkata, India.
Which is a vast library of over 16,000 works that includes all
the major Puranas and Vedas and many important and rare
works by Vaishnava acharyas.

hare krishna krsneti krsneti mukhyan

mahascarya-namavali-siddha-mantran
krpa-murti-caitanya-deva upagitan
kadabhyasya vrndavane syan krtarth

“When will my heart become satiated by perfecting the

chanting of the Hare Krishna maha-mantra in Sri
Vrndavana Dhama, which the most merciful Sri
Caitanyadeva personally chanted and distributed to the
fallen souls out of compassion? This wonderful maha-
mantra is mixed with the mellows of love and is the chief
and the perfection of all other mantras. They are full of
spiritual energies and glories.” (Sri Vrindavana
Mahimamrta by Srila Prabodhananda Sarasvati 17.89)

hare krishna rama nama gana dana karinim

soka moha lobha tapa sarva vigna nasinim
pada padma lubdha bhakta vrnda bhakti dayinim
gaura murtim asu naumi nama sutra dharinim
 "He makes the gift of the song of the names 'Hare, Krishna
and Rama', and destroys all obstacles such as sorrow,
delusion, greed and suffering. He gives the devotional
service of Lord Krishna to the multitude of devotees who
are eager for the shelter of His lotus feet. I fall down swiftly
to offer my prostrated obeisances to the Lord in His golden
form, who holds a string of meditation beads." (Srila
Sarvabhauma Bhattacarya, Susloka-Satakam 23)

`হরে কৃ ষ্ণ হরে কৃ ষ্ণ কৃ ষ্ণ কৃ ষ্ণ হরে হরে হরে রাম হরে রাম রাম রাম হরে হরে’” ॥ ৭৬ ॥

`hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare hare rāma
hare rāma rāma rāma hare hare’” || 76 ||
`hare krsna hare krsna krsna krsna hare hare hare rama
hare rama rama rama hare hare’” (76)

Chaitanya Bhagavat, Madhya 23.76

hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare

iti japtvā pramucyeta pātakā nātra saṁśayaḥ

“Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare."

“Any sinful person who chants these holy names is at once

liberated. There is no doubt about it."

-Brahmāṇḍa Purāṇa quoted Nayanānanda Ṭhākura in his

Kṛṣṇa-bhakti-rasa-kadamba (A.D. 1730):

hare kṛṣṇa hare kṛṣṇa bhakta-vatsala gopate

śaraṇya bhagavan viṣṇo māṁ pāhi bahu-saṁsṛteḥ
Hare Kṛṣṇa, Hare Kṛṣṇa! O Lord, who is affectionate to his
devotees! O one who protects cows! O my shelter! O Lord
Viṣṇu! Please protect me from the various tribulations in
the material existence.”

Pātāla-khaṇḍa 19.25-26 (Puruṣottama-māhātmya)

Infact Scriptures specifically promote to

chant the Maha-Mantra starting from Hare
Krishna. Here are some scriptural references
to it:

sa eva mūla-mantraṁ japati harir iti kṛṣṇa iti rāma iti

He chants the original mantra consisting of Hari, Kṛṣṇa

and Rāma

Śrī Caitanya Upaniṣad of the Atharva Veda, text 11

sva-nāma-mūla-mantreṇa sarvaṁ hlādayati vibhuḥ

sa eva mūla-mantraṁ japati harir iti kṛṣṇa iti rāma iti

“That mahā-mantra, which is composed of the names of Śrī

Kṛṣṇa, the origin of all incarnations of God (avatāras), is
making everyone joyful. He Himself, in the form of Śrī
Kṛṣṇa Caitanya Mahāprabhu, audibly chants the hare
kṛṣṇa mahā-mantra, the source of all mantras which first
contains name first name hari, then kṛṣṇa, then rāma.”

Paippalāda-śākhā of the Atharva Veda

 hariṁ vinā nāsti kiñcit pāpanistārakaṁ kalau ।
tasmāllokoddhāranārtha harināma prakāśayet ॥
sarvatra mucyate loko mahāpāpāt kalau yuge ॥
harekṛṣṇapadadvandvaṁ kṛṣṇeti ca padadvayam ।
tathā harepadadvandvaṁ hare rāma iti dvayam ॥
tadante ca mahādevi ! rāma nāma dvayaṁ vadet ।
hare hare tato bruyād harināma samuddharet ॥
mahāmantraṁ ca kṛṣṇasya sarvapāpapraṇāśakamiti ॥

❝O Devi ! In kaliyuga no other mantra can free from the

sins as easily as śrīharināma-mantra. Therefore for the
welfare of the living entities suffering in material world
the preaching of śrīharināma is very important. In
kaliyuga by doing kīrtana of mahāmantra everyone can be
easily freed from the great sins. In the beginning of the
mahāmantra first say "hare kṛṣṇa" twice, then say "kṛṣṇa"
twice. Subsequently say "hare" twice and then say "hare
rāma" twice. Then in the last say "rāma" twice, followed by
"hare" twice. In this way one should chant the
mahāmantra which destroys all sins.❞

-Lord Shiva to Parvati Devi, Brahma-yamala tantra 4.19-

23, Edition: Original Sanskrit and translation, Govt.
Sanskrit College Sridham-Nabadwip, Publisher—
Srimadhusudan Adhikari Grammar Shastri.

So one can clearly see that scriptures

specifically recommend to chant the Maha-
Mantra beginning with Hare Krishna. Thus
here it's proven that the original edition of
Kali Santarana Upanishad actually mentions
the Maha Mantra starting with Hare
Krishna, the way Gaudya Vaishnavas chant
it. By this line of reasoning,the Mayavadi
commentary which is the oldest commentary
surviving today on Kali Santrana Upanishad
promoting the Maha-Mantra in reversed
order get's proved as wrong.. Even if FOR
ARGUMENT'S SAKE the Gaudya
Vaishnavas changed the mantra order then
also there is no problem as I mentioned in the
beginning of this section.
Objection: If we see historically, Rama came
before Krishna, Balarama came before Krishna.
So in both ways Hare Rama is more appropriate
than Hare Krishna.

Refutation: The understanding of other

sampardayas regarding the Hare Krishna is
very superficial. It appears very kiddish, to be
honest. Just because an avatara appeared first,
so his name will be first and the later avataras
will follow it. What purpose does the mantra
serve by making such childish interpretations?
What does it prove, that we know how to
arrange. Thus this begs the necessity of a
detailed proper explanation. The Gaudya
Vaishnavas explain this, interpreting it majorly
on three ways, although other interpretations
are possible but these three promote the
greatest bhava, in the mood of seperation out of
transcendental love.
"Hare" refers to Srimati Radharani. How one
might ask? "Haraa" is another name of Srimati
Radharani which is also mentioned in Narad
Pancaratra 2.5.59, which refers Srimati
Radharani as "Sri Haraa". When "Haraa " is used
together with "Krishna", sambodhana vibhakt, a
rule in sanskrit gets applied making "Haraa" as
"Hare"

❝Our prayer of the Hare Krishna Mantra means

addressing Radha and Krishna for being engaged
in Their service. Hare Krishna means "Oh Hare, Oh
Radharani! Oh Krishna! Please engage me in Your
service so that I can get relief from the service of
Maya.❞

Srila Prabhupada, Letter to Subala -- Los Angeles

8 July, 1969

Similarly, "Rama" used in the Maha-Mantra is

different based on Gaudya Vaoshnava theology.
While outside people might interpret it as
"Ramachandra" or "Balarama", Gaudya
Vaishnavas interpret it to be "Radhika Raman".
❝Prabhupāda: Satyānanda-cid-ātmani. Yogis,
bhakti-yogis, they also want ānanda, but not this
false ānanda, satyānanda-cid-ātmāni, iti...
Therefore they call Rāma. Rāma means ramaṇa,
enjoyment.❞

Srila Prabhupada, Morning Walk -- October 2,

1975, Mauritius

Another interpretation of Hare-Krishna

Maha-Mantra is as follows:

Hare is beej(seed) for Ha-Hari and Re-Radha. So

here upon seperating "Hare" we get "Ha" which
stands for "Hari" and "Re" which stands for
"Radha" Here "Hari" means one who is
captivated by Radha. Similarly for Rama, which
is beej(seed) for Ra-Radha and Ma-Madhava. So
upon seperating "Rama" we get "Ra" which
stands for "Radha" and "Ma" which stands for
"Madhava" or "Madhurya". Here Madhava
means sweet like honey for Sri Radha and His
Devotees as the word "Madhava" is derived from
the word "Madhu" which means "honey".
So Rama holds two meanings now,

Radha Madhava - Krishna and Radha

together in the groves of nikunja
Vrindavan.
Radha Madhurya - The Madhurya Bhava or
bhakti in direct footsteps of Srimati
Radharani and vraja-gopis.

Commenting on the maha-mantra in his Maha-mantrartha

Dipika, Sri Jiva Gosvami reveals the meaning of each of the
sixteen Names in the maha-mantra in consecutive order as
follows:

hare krsna hare krsna krsna krsna hare hare

hare rama hare rama rama rama hare hare

(1-Hare)
sarva-ceta-harah krsnas tasya cittam haratyasau
vaidagdhi-sara-vistarair ato radha hara mata

Krsna steals the minds of everyone, yet Radha steals even His
mind by Her divine expertise. Thus She is known as Hara.

(2-Krsna)
karsati sviyalavanya-murali-kala-nihsvanaih
sri radham mohana-gunalankrtah krsna iryate

He forcibly attracts Sri Radha with the sweet sound of His flute,
therefore that Lord of all enchanting qualities is known as
Krsna.
(3-Hare)
sruyate niyate rase harina harineksana
ekakini rahah-kunje hareyam tena kathyate

It has been heard that during the rasa-lila, doe-eyed Radha was
stolen away by Krsna to be alone with Him in a secret forest
bower. She is therefore known as Hara.

(4-Krsna)
anga-syamalima-stomaih syamalikrta-kancanah
ramate radhaya sardham krsno nigadyate

When Krsna sports with Radha, Her golden hue takes on the
dark complexion of Krsna's skin. He is thus known as Krsna.
(5-Krsna)

krtvaranye sarah-srestham kantayanumatas-taya

akrsya sarva-tirthani taj-jnanat krsna iryate

In order to please Sri Radha, Krsna manifested the most

wonderful lake (Syama-kunda) in Vrndavana. He then called
all the holy rivers to fill it. He is thus known as Krsna.

(6-Krsna)
krsyate radhaya premna yamuna-tata-kananam
lilaya lalitas-capi dhiraih krsna udahrtah

By Her unsurpassed love, Radha charms He who performs

wonderful lilas on the banks of the Yamuna. Therefore, those
who are sober know Him as Krsna.
(7-Hare)
hrtavan gokule tisthann-aristam pusta-pungavam
sri haris tam rasad uccai rayatiti hara mata

While in Gokula, Sri Hari (Krsna) killed the demon known as

Aristasura. During that time, Radha cried out to Him with great
feeling and by doing so, She stole His mind. She is thus known
as Hara.

(8-Hare)
hyasphutam rayati priti-bharena hari-cestam
gayatiti mata dhirair hara rasa-vicaksanaih

Filled with ecstatic love, Radha sometimes sings the glories of

Hari’s exploits quietly, and sometimes She sings them aloud.
Those who are expert in the secrets of divine sentiments call
Her Hara.

(9-Hare)
rasavesa-parisrastam jahara muralim hareh
hareti kirtita devi vipine keli-lampata

Due to the intense love of Sri Radha, Sri Hari becomes so

captivated that His flute falls from His hand. With the desire to
enjoy in the forest bowers with Krsna, Radha steals His flute.
That goddess is thus famous as Hara.

(10-Rama)
govardhana-dari-kunje parirambha-vicaksanah
sri radham ramayamasa ramastena mato harih

Krsna, who is expert at embracing, sports with Radha in the

forest groves or in the caves of Govardhana. Thus He is known
as Rama.
(11-Hare)
hanti duhkhani bhaktanam rati saukhyani canvaham
hara devi nigadita maha-karunya-salini

That most merciful Radha destroys the miseries of Her

devotees and gives them great happiness every day. Therefore
that goddess is known as Hara.

(12-Rama)
ramate bhajato cetah paramananda-varidhau
atreti kathito ramah syamasundara-vigrahah

The minds of the devotees are continuously drowned in an

ocean of supreme joy by seeing the beautiful dark form of
Krsna. Therefore He is known by the Name Rama.

(13-Rama)
ramayaty-acyutam premna nikunja-vana-mandire
rama nigadita radha ramo yutas taya punah

Radharani is known as Rama because She enjoys loving

pastimes with Acyuta (Krsna) in a secret foresaat pavilion.
Since He is always by Her side, He is known as Rama.

(14-Rama)
rodanair gokule davanalam asayati hyasau
visosayati tenokto ramo bhakta-sukhavahah

When the residents of Gokula were crying due to fear of the

forest fire, Krsna immediately swallowed it and gave His
devotees great joy. In this way, He is known as Rama.
(15-Hare)
nihantum asuran yato mathura-puram ity-asau
tadagamad-rahah-kamo yasyah sa’sau hareti ca

Sri Krsna went to Mathurapuri in order to destroy the demons.

However, due to being captivated by the love of Radha, He
later returned. Therefore She is known as Hara.

16-Hare)
agatya duhkha-harta yo sarvesam vraja-vasinam
sri radha-hari-carito harih sri nandanandanah

When the son of Maharaja Nanda returned to Vraja, He

took away the suffering of all the Vrajavasis. By His
wonderful exploits, He steals the heart of Sri Radha. Thus
He is known as Hari.

❝So this sound, this Hare Krsna, Hare Krsna, Krsna Krsna,
Hare Hare. Hare Rama, Hare Rama, Rama Rama, Hare
Hare, is the sound representation of the Supreme Lord. The
sarvam khalv idam brahma. The whole thing, either
material or spiritual, whatever we have got experience,
nothing is separated from the Supreme Absolute Truth.
Nothing is separated. Everything has emanated from the
Absolute Truth. (aside:) Come on. Sit down. But just like…
The example… Just like earth. Earth, then from earth, you
have got wood, fuel. From fuel, when you get fire, first of all
there is smoke. Then, after smoke, there is fire. And the
fire, from fire, you can take work. Now, beginning from
earth, from earth there is wood; from wood there is smoke;
from smoke there is fire.
There is a link between the fire and the earth. But the work
of the fire, the benefit of the fire, can be had at the last
stage, when there is real ignition of fire. Similarly, there is
link. The whole material cosmic situation, manifestation,
what we see, it is just like the smoke. The fire is behind it.
That is spiritual sky. But still, in the smoke, you can feel
some heat also. So similarly, this sound vibration of the
spiritual world is here so that even in this material world,
where there is a scarcity of that spiritual fire, we can
appreciate, we can feel, the warmth of that fire.❞

Srila Prabhupāda Lecture on Maha-mantra

New York, September 8, 1966

End Of Section 3!
गुरु गौरङ्ग जयतु। जयतु वैष्णवधर्मः। इदं सर्वं कृ ष्णार्पणम्।

“May victory be unto Guru and Gauranga. May the

doctrine of Vaishnavism be triumphant. All this is thus
offered to Krishna, the Supreme Personality of
Godhead.”
❝THE RELIGION preached by Caitanya
Mahaprabhu is universal and not
exclusive. … The principle of kirtana as the
future church of the world invites all
classes of men, without distinction of caste
or clan, to the highest cultivation of the
spirit. This church, it appears, will extend
all over the world and take the place of all
sectarian churches, which exclude
outsiders from the precincts of the
mosque, church, or temple.

Lord Caitanya did not advent Himself to

liberate only a few men of India. Rather,
His main objective was to emancipate all
living entities of all countries throughout
the entire universe and preach the Eternal
Religion. Lord Caitanya says in the
Caitanya-bhagavata: "In every town,
country, and village, My name will be
sung." There is no doubt that this
unquestionable order will come to pass. …❞

-Srila Bhaktivinode Thakur, Sajjana-

tosani,,1880's
 Hare
Krishna!