iti śrīmatkṛṣṇadvaipāyanakṛtabrahmasūtreṣu caturthādhyāyasya caturthaḥ pādaḥ samāptaḥ

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इति श्रीमत्कृष्णद्वैपायनकृतब्रह्मसूत्रेषु चतुर्थाध्यायस्य चतुर्थः पादः समाप्तः

iti śrīmatkṛṣṇadvaipāyanakṛtabrahmasūtreṣu caturthādhyāyasya caturthaḥ pādaḥ samāptaḥ

Here ends the Fourth Pada of the Fourth Adhyaya.

iti śrī-vedānta-sūtra-govinda-bhāṣye caturtho’dhyāyaḥ

Here ends the Fourth Adhyaya of the Vedanta Sutras and the Govinda Bhashya.

॥इति चतुर्थोऽध्यायः॥

.. iti caturtho’dhyāyaḥ ..

भारतीरमणमुख्यप्राणान्तर्गत श्रीकृष्णार्पणमस्तु

bhāratīramaṇamukhyaprāṇāntargata

śrīkṛṣṇārpaṇamastu

The End.

***

APPENDIX I

PRAMEYA-RATNAVALI

By Baladeva Vidyabhushana

***

The teachings given by Shri Chaitanya have been summarised in the small pamphlet called Prameya-Ratnavali by Baladeva Vidyabhushana.

This school admits five principles or Tattavas, namely, (i) Ishvara or God (ii) Jiva or Soul, (iii) Prakriti or Matter, (iv) Kala or Time, and (v) Karma or Action.

It teaches also nine Prameyas or propositions established by proper, proofs. They are:

(i) God is the highest substance.

(ii) He is known through all the Revelations.

(iii) The world is real.

(iv) The differences are real.

(v) The souls are real.

(vi) There are various grades of souls.

(vii) Release is the attainment of God.

(viii) Its cause is the worship of God.

(ix) Proofs are three, — perception, inference and authority.

We give a translation of this short treatise here, hoping that it will give a better idea of the doctrines of this school than any summary.

***

INTRODUCTORY

Shri Baladeva Vidyabhushana, after composing his commentary on Brahma Sutras, under the direct inspiration of the lord Govinda, styled it Govinda Bhashya. Thereupon he composed this short treatise, and in order to its successful termination, he recites the following verse of auspiciousness:

PARA I.

Let Shri Govinda, the Lord of Gopis, the Protector of the universe, the Giver of joy to His devotees, be ever victorious. Through his grace I shall describe briefly the various categories or Prameyas. — 1.

Note: This verse has a double meaning, Govinda, Gopinatha, and Madanagopala are three deities whose temples are famous in Brindavana. The next verse also is a prayer to the same effect.

PARA II.

2. Let our hearts be ever inclined towards that (Triune) Lord, whose essential form is intelligence (Chaitanya), eternal bliss (Nityananda), and peerlessness (Advaita). He is satisfied with the Jivas, if they show the slightest semblance of love towards Him. He is the Lord and Establisher of Justice, and the mere utterance of His name saves all souls in this universe. — 2.

Note: This verse also has a double meaning. It recites the three great Avataras of the Kali Age, who were contemporaries, namely, Chaitanya, the Avatara of Krishna, Nityananda, the incarnation of Sankarshana, and Advaita, the Avatara of Shiva. In the next verse the author salutes the original founder of this sect, namely, Anandatirtha, better known as Madhvacharya.

PARA III.

3. Let that ascetic be ever victorious, whose name ia Anandatirtha, who is the abode of joy, who is the ship to cross the ocean of transmigratory existence, and whom the wise ever praise in this world. — 3.

Note: In the next verse the author shows the necessity of remembering the succession of teachers, through whom the particular doctrine comes into the world.

PARA IV.

4. The free-from-all-faults should constantly meditate on the faultless succession of teachers, because by such meditation is obtained the one-pointedness of devotion, and there arises the grace of the Lord Hari on the man. — 4.

Note: About this are the following verses of Padma Purana.

PARA V.

As is said in the Padma Purana:

5. The Mantras which are without any Sampradaya (which do not belong to any schools), are considered fruitless. Hence in the Kali Age there will arise four founders of schools, namely, Shri, Brahma, Rudra and Sanaka. All these are Vaishnavas, sanctifying the earth, and will arise from the Supreme Person in Utkala, in the Kali Age. — 5.

Note: These were the four founders of the four schools of Vaishnavism. The Vishnu Mantras, found in the works of any of these four, have the power of conferring salvation; but not so, if found anywhere else. The ancient law is that every pupil must have Guru, who belongs in direct apostolic succession, to any of these four. Therefore, a Vishnu Mantra, not belonging to any Sampradaya cannot produce any effect, though recited for a long time. The next verse names the four human representatives, through whom the above-mentioned four divinities established their sects.

PARA VI.

6. Shri inspired (made her own) Ramanuja, the four-faced Brahma inspired Madhvacharya, Rudra inspired Vishnu Swami, and the four Kumaras, Sanaka and the rest, inspired Nimbaditya. — 6.

PARA VII.

The author next mentions the line of his own Gurus in the following verses:

7. The first Guru is Lord Shri Krishna, whose disciple was Brahma, whose disciple was the divine sage Narada, and whose disciple was Badarayana, whose disciple was Madhva, whose disciple was Padmanabha, whose disciple was Nrihari, whose disciple was Madhava, whose disciple was Akshobhya, whose disciple was Jayatirtha, whose disciple was Jnanasindhu, whose disciple was Dayanidhi, whose disciple was Vidyanidhi, whose disciple was Rajendra, whose disciple was Jayadharma, whose disciple was Purushottama, whose disciple was Brahmanya, whose disciple was Vyasatirtha. We pray to these all in succession. The disciple of Vyasatirtha was Lakshmipati, whose disciple was Madhavendra, who had three disciples; namely, Ishvaracharya, Advaitacharya and Nityananda, all these are world-teachers. We bow to all these. We bow also, with adoration, to Lord Chaitanya, the refulgent, who was the disciple of Ishvaracharya, and who saved the world, by showering on it the love of Lord Krishna. — 7.

Note: Though there is great gap of thousands of years between Badarayana and Madhva, yet the latter is said to be the disciple of the former. The tradition says that once Madhvacharya and Shankaracharya were disputing as to the truth of the various doctrines, surrounded by thousands of learned men, at the Manikarnika Ghat, Benares. So absorbed were they in their disputations that they went on arguing, for days and nights together, without taking food and rest. Then all saw in heaven Vyasa himself as blue as the sky, proclaiming that Madhva’s exposition was in accordance with his doctrine and not that of Shankara.

Chaitanya is thus the disciple of Ishvaracharya who was the disciple of Madhavendra. This leaves no doubt that the Chaitanya Sampradaya of Bengal is a lineal descendant of the famous school of Madhva.

PARA VIII.

8. Now are described the categories. Shri Madhva has said that Lord Vishnu is the highest substance, and is to be known through all the revelations, that the universe is real and so also are real the differences that exist therein; that the Jivas are all servants of the Lord and are real and so also are real the differences that exist between them. That salvation (Moksha) consists in obtaining the feet of Vishnu; that the cause of getting this release is worshipping Him with purity of heart, without desiring fruit, and that the proofs are three — perception, inference and sacred testimony. Thus teaches Hari, Lord Krishna Chaitanya. — 8.

Notes: The above verse recites the well-known nine categories or truths of this sect, They may be thus shown:

(i) God is the highest substance.

(ii) He is known through the Revelations.

(iii) The world is real.

(iv) The differences are real.

(v) The souls are real.

(vi) There are various grades of souls.

(vii) Release is the attainment of God.

(viii) Its cause is the worship of God.

(ix) Proofs are three, — perception, inference and authority.

***

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