The Four Vaisnava Sampradayas

sampradäya-vihénä ye manträs te niñphalä matäù

Before the 10th Century, the entire country of India was being deluded by the atheistic philosophy of Mayävada. The saririka bhasya of Sri Sankaracarya was being given top priority, and outside India, all the countries were being affected by the philosophy of Buddhism. In such a dark, deluded era, where devotional service to Lord Hari was almost nil, there began in India, the most complete, authoritative, and supremely pure spiritual revolution. This revolution was marked by the appearance of the mighty acarya of the illustrious Sri Sampradäya known as – Sripäda Ramanujacarya in 1017 AD.

Thus began, the fourfold spiritual revolution of pure devotional service to Lord Sri Hari. The Garga Samhita predicts :

visnuswami vamanangsastatha madhvastu brahmanah ramanujastu sesangsa nimbaditya sanakasya ca

Translation : Visnuswami, Madhvacarya, Ramanuja and Nimbaditya will appear respectively as a portion of Vamana, Brahma, Ananta Sesha and Sanaka Kumara.

We begin the presentation from the oldest sampradäya , which is also known as the Brahma Sampradäya. The Brahma Sampradäya is the guardian of true religion. It is the first sampradäya because, Sri Brahmä, the first living entity has started it in this material world.The first disciple of Sri Brahmä was Sri Närada. Sri Närada is an eternally liberated close associate of Lord Sri Krishna, and he is Krsna’s dear friend in the spiritual world.The next and very important link in the Brahma Sampradäya is Sri Vyäsadeva, the literary incarnation of the Lord. He appears as a disciple of Sri Närada, and is the compiler of the Vedic Scriptures. He still resides at Sri Badrikäsrama, away from the mundane vision of ordinary people.

Then appeared, in the Brahma Sampradäya, the mighty and powerful acarya and an incarnation of Väyu, Sripäda Madhvacarya.

yo vipralambha viparitamati prabhutän vdännirasya kritavän bhuvi tatvavädam |

sarveshvaro haririti pratipadayantam anandatIrtha munivaryam aham namami ||

Translation : That school which defeats all doctrines born out of ignorance and negative tendencies, is Tattvaväda; Ananda Tirtha, the revered among saints, who proclaimed the Supremacy of Hari, I salute.

Sripada Madhvacarya had many disciples :

The one mentioned in the Brahma Madhva Gaudiya Sampradäya is Sri Padmanäbha :

The succession then continues as follows :

. Sripäd Nåhari

. Sripäd Mädhava

. Sripäd Akñobhya

. Sripäd Jïänasindhu

. Sripäd Dayänidhi

. Sripäd Vidyänidhi

. Sripäd Räjendra

. Sripäd Jayadharma

. Sripäd Puruñottama

. Sripäd Brahmaëya Tértha

. Sripäd Vyäsa Tértha

. Sripäd Lakñmépati

Amongst the various disciples in the line of Sri Madhvacarya, Srila Narahari Tirtha was a great worshipper of the deity of Sri-Mula Räma that had been kept by the descendants of the Gajapati Kings and Who was originally worshiped by Maharaja Iksvaku, then given to Maharaja Dasaratha, the father of Lord Rama. This Deity of Rama was then passed down to Laksmana and from him to Hanuman. Hanuman gave Him to Bhima during the time of Krsna's advent on this earth, and Bhima gave Him to the Gajapati King. This Deity of Mula Rama now resides at the Raghavendra Tirtha Swami Mutt at

Mantralayam. Another great disciple was Sri Aksobhya Tirtha, who is

famous for defeating Vidyaranya in the great debate on the ‘tat tvam asi’ verse. Aksobhya Tirtha smashed Vidyaranya so badly that in history this was considered the turning point in the new Madhva faith of Dvaitavada. To this day the philosophy of Dvaita (dualism) has not been defeated; even the Advaita Mayavadis, knowing they are wrong, with stubborn determination they have yearly been coming back to get smashed. Aksobhya Tirtha moved after this a little north to Pandharapur on the banks of the Bhima-rathi River, which is where he met his future disciple Jayatirtha.

In the years to follow Aksobhya spent his time training Jayatirtha in Dvaita philosophy. The relationship was so nice that Aksobhya gave his every breath to make Jayatirtha the most proficient and dynamic preacher since Madhva, hence Jayatirtha was called the Tikacarya. Aksobhya Tirtha taught him how to search out hidden significances in the words of Madhva which others missed, and how to write books on those points called tikas (short commentaries)

One day in Pandharpur, Dhonduräya, a military man, was sipping water in the Bhima river. Unlike most people taking water, Dhonduraya would enter into the river fully dressed (with armour, sword, shield, helmet, plume, etc), then, whilst still mounted upon his horse, he would drink water at water level directly into his mouth, being up to his neck in the water as an animal would. On the other side of the stream was Aksobhya Tirtha, watching this extraordinary sight. Aksobhya called to the horseman, "Hey, you drink water just like a bullock," and these few words put the horseman into a strange, deep, all-revealing state. Suddenly thoughts of his previous births, came to mind. Dhonduraya could now remember his time spent with Madhvacarya. Now he could remember all kinds of incidences that made his hair stand upon end. He gained some intense realizations which enabled him to see quite clearly how previously he was actually the bullock who was used to pull around Acarya Madhva's books as Madhva traveled and preached all over. He could actually remember Madhva, his commanding but sweet voice elaborating upon the various kinds of Vedic literature.

This changed his life and he soon became an initiated disciple of Sri Aksobhya Tirtha, and thus he was given the name of Jayatirtha.

One of the great acaryas in the Brahma Madhva Disciplic Succession is Sripada Laksmipati Tirtha.

Once Lord Balarama (Krsna's elder brother) appeared to Laksmipati Tirtha to break the ground for a change in the regular line of the Madhva sampradaya. Big changes were to take place that would eventuate in a revolution in thought and deed. Lord Sri Krsna and His brother Lord Balarama were about to appear in the dress of devotees within the Madhva sampradaya. These changes are as follows :

brajendra nandana yeisaci-suta hoilo sei

balarama hoilo nitai

Translation : Lord Krsna, the son of Nanda Maharaja, the King of Vraja, became the son of Saci (Lord Caitanya) and Balarama became Nitai (Nityananda).

Shortly thereafter, appeared Srila Madhavendra Puri. Srila Krsnadasa Kaviraja has described Sri Madhavendra Puri as the root of all transcendental joy. Outwardly, Madhava Puri was a sannyasi belonging to the Dasanami Sankara sect. But in fact, he was the root of the tree of prema bhakti. Before the Lord appeared in this world he sent His personal associates beforehand, Sri Madhavendra Puri was one of them. Krsnadasa Kaviraja and Sri Vrndavana dasa Thakura have not mentioned anything regarding Madhavendra Puri's caste or creed. His worshipable Deity, Gopalji, is presently residing at Nathdwar in Rajasthan, and is worshiped by the followers of Vallabhacarya.

Then appeared Sri Isvara Puri, and then came Lord Sri Krsna Caitanya and Nityananda Prabhu and all the associates.

After the disappearance of Lord Caitanya, there came the six gosvamis, who profusely wrote all devotional literatures.

After the six gosvamis came the following devotees, all of whom are very famous :25. Kåñëadäsa26. Narottama27. Viçvanätha28. (Baladeva) Jagannätha

Then came Sri Bhaktivinode Thakur, who was a very dear and intimate devotee of Lord Krsna.

It was Srila Bhaktivinode Thakur who made the prediction of the future acharya. It was Srila Bhaktivinode Thakur who called out to the Lord to send ‘A ray of Visnu’.

The Padma Puräna predicts :

“A very elevated, pure and learned personality will appear in Purushottama Ksetra to spread the glories of Lord Jagannatha all over the world. His activities would be very unique.”

nama oà viñëu-pädäya kåñëa-preñöhäya bhü-tale

çrémate bhaktisiddhänta-sarasvatéti nämineçré-värñabhänavé-devé-dayitäya kåpäbdhaye

kåñëa-sambandha-vijïäna-däyine prabhave namaù

mädhuryojjvala-premäòhya-çré-rüpänuga-bhaktida

çré-gaura-karuëä-çakti-vigrahäya namo 'stu tenamas te gaura-väëé-çré-mürtaye déna-täriëerüpänuga-viruddhäpasiddhänta-dhvänta-häriëe

nama oà viñëu-pädäya kåñëa-preñöhäya bhü-tale çrémate bhaktivedänta-svämin iti nämine

namas te särasvate deve gaura-väëé-pracäriëe nirviçeña-çünyavädi-päçcätya-deça-täriëe

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada appeared in this world in 1896 in Calcutta, India. He first met his spiritual master, Srila Bhaktisiddhanta Sarasvati Gosvami, in Calcutta in 1922. Bhaktisiddhanta Sarasvati, a prominent religious scholar and the founder of sixty-four Gaudiya Mathas (Vedic institutes), liked this educated young man and convinced him to dedicate his life to teaching Vedic knowledge. Srila Prabhupada became his student and, in 1933, his formally initiated disciple. At their first meeting, in 1922, Srila Bhaktisiddhanta Sarasvati requested Srila Prabhupada to broadcast Vedic knowledge in English. In the years that followed, Srila Prabhupada wrote a commentary on the Bhagavad-gita, assisted the Gaudiya Matha in its work, and, in 1944, started Back to Godhead, an English fortnightly magazine. Single-handedly, Srila Prabhupada edited it, typed the manuscripts, checked the galley proofs, and even distributed the individual copies. The magazine is now being continued by his disciples in the West. In 1950 Srila Prabhupada retired from married life, adopting the vanaprastha (retired) order to devote more time to his studies andwriting. He traveled to the holy city of Vrndavana, where he lived in humble circumstances in the historic temple of Radha-Damodara. There he engaged for several years in deep study and writing. He accepted the renounced order of life (sannyasa) in 1959. At Radha-Damodara, Srila Prabhupada began work on his life's masterpiece: a multivolume commentated translation of the eighteen-thousand-verse Srimad-Bhagavatam (Bhagavata Purana). He also wrote Easy Journey to Other Planets. After publishing three volumes of the Bhagavatam, Srila Prabhupada came to the United States, in September 1965, to fulfill the mission of his spiritual master. Subsequently, His Divine Grace wrote more than fifty volumes of authoritative commentated translations and summary studies of the philosophical and religious classics of India. When he first arrived by freighter in New York City, Srila Prabhupada was practically penniless. Only after almost a year of great difficulty did he establish the International Society for Krishna Consciousness, in July of 1966. Before he passed away on November 14, 1977, he had guided the Society and seen it grow to a worldwide confederation of more than one hundred asramas, schools, temples, institutes, and farm communities.

After the passing away of Srila Prabhupäda, the Brahma Madhva Gaudiya Vaishnava Sampradaya underwent some very tough times.

However, due to the efforts put by the sincere disciples and followers of Srila Prabhupäda, the movement still continues to grow.

We now move towards the Sri Sampradäya :

Srimati Laksmi Devi

The disciplic succession in the Sri Sampradaya is very complicated, and we hereby present one of the branches of it :

# srI ranganäyakith thäyär# srI visvaksena# srI nammäzhvAr (sri saTakOpa)# srIman nAdha muni# srI puNdarIkAkshar (srI uyyakkoNdAr)# srI rAma miShra (srI maNakkAl nambi)# srIman yAmuna muni (srI AlavandhAr)# srI mahäpUrNa (srI periya nambi)# srI rämänujacarya (emperumänär)# srI embär (srI gOvinda bhattar)# srI paräsara bhattar (11a. srI kUrattäzhvän)# srI nanjIyar# srI nampiLLai# srI vadakku-th-thiruveedhip piLLai# srI piLLai lOkächäriär (15b. srI periyavächchän piLLai)# srI thiruväymozhip piLLai# srI maNaväLa mämunigaL (varavara muni)

The main acarya in the Sri Sampradäya is Sripada Ramanujacarya :

yo nityam acyuta-padämbuja-yugma-rukma

    vyämohatas tad itaräni trnäya mene |asmad guror bhagavato 'sya dayaika

sindhoh rämänujasya caranau saranam prapadye

||

Translation : I take refuge at the feet of our guru Sri Ramanuja, that ocean of mercy who, infatuated with the gold-like, lotus feet of the Lord, considered all else as mere blades of grass.

Sri Rämänuja was famous for defeating the Mäyavada Philosophy. He differed in his approach from Sri Madhvacarya because, Sri Madhvacarya used to defeat Mayavada using Srimad Bhagavatam, but Sri Rämänuja would defeat Mayavada using the upanishads, which are considered to be the scriptures of the Mayavadis. Thus, he would defeat them on their own ground.

He made the following objections to the Advaita Philosophy of Sri Sankara :

• Avidya (ignorance) must be either real or unreal; there is no other possibility. But neither of these is possible. If Avidya is real, non-dualism collapses into dualism. If it is unreal, we are driven to self-contradiction or infinite regress.

• No pramana can establish Avidya in the sense the Advaitin requires. Advaita philosophy presents Avidya not as a mere lack of knowledge, as something purely negative, but as an obscuring layer which covers Brahman and is removed by true Brahma-vidya.

• The removal of Avidya by Brahma-vidya. Advaita claims that Avidya has no beginning, but it is terminated and removed by Brahma-vidya, the intuition of the reality of Brahman as pure, undifferentiated consciousness. But Ramanuja denies the existence of undifferentiated {nirguna} Brahman, arguing that whatever exists has attributes: Brahman has infinite auspicious attributes. Liberation is a matter of Divine Grace: no amount of learning or wisdom will deliver us.

• The removal of Avidya. For the Advaitin, the bondage in which we dwell before the attainment of Moksa is caused by Maya and Avidya; knowledge of reality (Brahma-vidya) releases us. Ramanuja, however, asserts that bondage is real.

He was critical of the caste system. He said, "Does the wearing of a sacred thread make one a Brahmin? One who is devoted to God (Näräyana) alone is a Brahmin."

“To defeat this kevalädvaita-väda, Çré Rämänujäcärya presented his philosophy as viçiñöädvaita-väda, and Çré Madhväcärya presented his philosophy of tattva-väda, both of which are stumbling blocks to the Mäyävädés because they defeat their philosophy in scrupulous detail. Students of Vedic philosophy know very well how strongly Çré Rämänujäcärya’s viçiñöädvaita-väda and Çré Madhväcärya’s tattva-väda contest the impersonal Mäyäväda philosophy.” – CC Adi 7.110

Sripad Ramanuja preaches that the living entity is originally spiritual, and when he enters the spiritual world or the body of the Supreme Lord, he still retains his identity as an individual soul. In this connection Çrépäda Rämänujäcärya gives the example that when a green bird enters a green tree it does not become one with the tree: it retains its identity as a bird, although it appears to merge with the greenness of the tree. – CC Adi 7.121

From the Sri Sampradaya, there came to be a branch of devotees dedicated especially to Lord Ramacandra. These are seen commonly in India nowadays, and are known as Ramanandi Babajis. Also there are the famous Alvars.

Sri Bhaktisiddhanta Sarasvati Thakur Recognizes the following Alvars :

(1)Käñära Muni, or Sara Yogé (Payaga-i Älvär).(2)Bhüta Yogé (Pudatta Älvär), who was an incarnation of the Lord's

conch. (3)Bhränta Yogé, or Mahad (Pe Älvär). (4)Bhaktisära (Tirumaòisäippiräë Älvär).(5)Çaöhäri, also known as Çaöhakopa, Paräìkuça, and Bakuläbharaëa

(Nammä Älvär).(6)Kulaçekhara (Kulaçekhara Älvär), who was an incarnation of the

Kaustubha gem.(7)Viñëucitta (Peri-i Älvär), who was an incarnation of Garuòa.(8)Bhaktäìhgrireëu (Toëòäraòippaòi Älvär). (9)Muniväha, also known as Yogéväha and Präëanätha (Tiruppäëi

Älvär), who was an incarnation of Çrévatsa.(10) Catukavi, or Parakäl (Tirumaìga-i Älvär), who was an incarnation

of the Lord's bow,(11) Godä (Äëòäl), who was an incarnation of Nélä Lakñmé.(12) Rämänuja (Yambärumänär, Uda-iyävär, Iläi Älvär), who was an

incarnation of Lakñmaëa.(13) Madhura Kavi (Madhura Kavigal Älvär).

In later times, the Ramanandi Babajis had a raised a serious issue out of the validity of worship of Srimati Radharani in the Gaudiya Vaisnava Sampradäya.

Srila Visvanatha Cakravarti Thakur then deputed Srila Baladeva Vidyabhusana to defeat them. When the ramanandis asked Baladeva whether the Gaudiya Vaisnavas had a commentary of their own, Srila Baladeva replied that he would prepare it in a month. And within a month, he wrote down the Govinda Bhasya, the commentary on the Vedanta Sutra, which was dictated to him by Lord Govindaji Himself.

He then proceeded to defeat the Ramanandis. It was observed that when Srila Baladeva would speak, the Ramanandis would be stunned and surprised.

Finally, Srila Baladeva Vidyabhusana emerged victorious in the debate and Sri Govindaji was established along with Srimati Radharani in Rajasthan, where Sri Govindaji resides even today.

All glories to Sri Vaisnavas. All glories to Srila Baladeva Vidyabhusana

The Nimbarkacarya SampradayaThe sampradäya starting from the four Sanata Kumaras.

Sri Nimbarkacarya

radhaya sahito devo madhvo vaishnavottamaiharchyo bandyashcha dhyeyashcha shri nimbarka padanugaih

Translation : "For the followers of Shri Nimbarkacharya the only worshipable Shri Radha along with Madhava, Shri Shri Radha Golok Bihari is the only deity which should be worshipped, which should be prayed to and upon which we should meditate. This is the only goal which is universally accepted by all. In the end, offering respectful obeisances to the lotus feet of all the Devacharyas of the guru parampara and known and unknown Vaishnavas we pray at their holy feet." - (Sri Nimbarka Sudhä)

In Navadvipa Dhama Mahatmya, Srila Bhaktivinoda Thakura says that Nimbarka had previously worshiped Lord Siva in Bilva Paksha, Rudradvipa (Navadvipa). Lord Siva appeared before Nimbarka instructing him to take initiation from the four Kumaras, who were meditating nearby. Nimbarka received Radha Krishna Mantra and continued living in Navadvipa. Following the teachings of the Sanat-Kumara Samhita, he worshiped Radha and Krishna with great love. Soon Radha and Krishna appeared before Nimbarka. Then the Divine Couple displayed Their unified form as Sri Gauranga Mahaprabhu.

Lord Gauranga said, “Nimbarka, in the future when I begin My sankirtana movement I will personally preach the perfect transcendental philosophy of acintya-bheda-abheda-tattva. I will take the essence of the philosophies of Madhva, Ramanuja, Vishnuswami. From you, Nimbarka, I will take two important principles: (1) The necessity of taking shelter of Srimati Radharani. (2) The high esteem of the Vraja gopis love for Sri Krishna.” Lord Gauranga disappeared after instructing Nimbarka. Shedding tears of ecstasy, Nimbarka left Navadvipa to begin his preaching mission. In Caitanya lila, Nimbarka appeared as Keshava Kasmiri and received love of Godhead directly from Nimai Pandit.

Sri Nimbarka Acharya comes in the line of the Kumara Sampradaya and is believed to have lived around the 11th and 12th centuries. Born in the modern Murgarapattam in the southern Dravidian province, he was the son of Aruni and Jayanti, a very pious brahman a couple of the Tailanga order.

He was a great ascetic of the Tridandi order. He wrote many books according to the Dvaitadvaita-vada and he lived most of his devotional life at a place called Nimbagrama near Govardhana at Vrindavana.

While at Nimbagrama, he defeated a great Jain pandit in a discussion. The Jain had refused to dine with him saying that the Sun had already set and so he would not take any food. At this, Nimbarka by his own potency made the sun appear from a Nimba tree and the astonished Jain accepted his hospitality. It is said that his name Nimbarka or Nimbaditya has been derived from this miracle of Aditya or Arka meaning sun from a nimba tree.

He received instructions from Lord Siva to take initiation from the four Kumaras. He was the founder of the nimbarka sampradaya…

There are striking similarities between the Gaudiyas and Nimbarkas. The followers of Nimbarka accept the six forms of surrender, practice the nine limbs of bhakti, and believe in the dasa mula (ten cardinal points of Gaudiya philosophy). They also worship Radha and Krishna in Vrndavana. They worship Srimati Radharani as the topmost devotee, and they accept the gopis love for Krishna is supreme. With beads, bhajans, and kirtans the Nimbarkas chant their version of the maha-mantra: “Radhe Krishna Radhe Krishna Krishna Krishna Radhe Radhe, Radhe Syama Radhe Syama Syama Syama Radhe Radhe.”

In Vrndavana, about one mile from Govardhana, there is the village of Nimgaon, named after Nimbarkacarya, who lived there from childhood and later performed bhajana there. Many of Radha-Krishna's pastime places in Vrndavana are now maintained by the Nimbarka sect. In Mathura-Vrndavana, innumerable devotees follow Nimbarka's path of bhakti. The Sriji Mandir, just off Loi Bazaar in Vrndavana, serves as the center of Nimbarka sampradaya.

The Rudra Sampradaya

Sripäda Visnusvami

Although most scholars are only able to find scanty and conflicting information on Sripada Vishnuswami, Srila Bhaktisiddhanta Sarasvati Thakura gives us an authoritative biographical account of Vishnuswami which we accept to be accurate.

There were three Acharyas bearing the name of Vishnuswami in the Rudra sampradaya. The first is called Adi Vishnuswami who is said to have been born about the third century B.C. in the Pandyan country. Vishnuswami's father Devesvara was the royal priest and minister. Devatanu, as he was known before he took the sannyasa name of Vishnuswami, was trained by his father in a vigorous theistic education, to fight Buddhism. The Pandyan king exerted all his influence to crush Buddhism in particular and other non-va isnava sects in general. King Pandyovijaya and his minister, Devesvara, went to Puri and recovered the Deities of Jagannatha, Balarama and Subhadra. King Padyovijaya and Devesvara removed the deities from the main temple to sundaracala about two miles away by cart. This is said to be the origin of the Rathayatra of Jagannatha. Now the ceremony of conveying the Deities from the temple to the car is named Pahandi or Panduv ijaya. The word Panda is applied to the priests of Jagannatha and is said to be derived from the "Pandya". The Deities were again brought back to the temple after Buddhism had been supressed to some extent.

In Rudra-Dvipa, in Navadvipa Dhama, there reside the nine-rudras. Headed by Nila-lohita Siva, the Rudras chant Gauranga’s glories and constantly dance in bliss. As the demigods watch their dancing, they become happy and shower flowers from the sky. One time, Visnusvami came here during the course of his tour to defeat opposing philosophies. He stayed the night with his followers here in Rudradvipa. The disciples began dancing and singing, ‘Hari bol!’ while Visnusvami recited prayers from the sruti. Pleased by the discussion of bhakti, Nila-lohita mercifully appeared there. Upon Siva’s arrival in the assembly, Visnusvami became startled. He folded his hands in prayer and recited appropriate praises. Siva spoke to him, ‘All of you Vaisnavas are dear to me. Your discussion on devotional service has pleased me. Ask a boon, and I will grant it. There is nothing I will not give to the Vaisnavas.’

Visnusvami offered his dandavats and, filled with ecstatic love, he said, ‘Give us this one gift; that henceforth we will perfect a sampradaya teaching devotional service.’ In great bliss, Rudra consented and named the sampradaya after himself. Thus Visnusvami’s sampradaya is called the Rudrasampradaya. With the mercy of Rudra, Visnusvami stayed here and worshiped Gauracandra with a desire to attain love of God.

Vishnuswami was the first to adopt tridandi sannyasa which he brought into practice among his seven hundred sannyasa disciples. It was he who introduce the Astottara satanami sannyasa (108 designations of sannyasis) including the dasanami which was adopted by sankara in his sect. It was not sankara who originated it as some scholars think. Vyasesvara was the last in the line of Sannyasis, after whom the line became almost extinct, until it was revived by Raja Gopal who also assumed the name of Vishnuswami in the beginning of the 9th century. His main follower was Bilvamangala. This Bilvamangala is the same Bilvamangala Thakur whose story we regularly repeat in gaudiya vaishnava circles.

After the disappearance of the first Visnuswami, came the second Visnuswami, called Raja Gopala Vishnuswami, who revived the old Vishnuswami line and began the active propaganda with renewed vigour and enthusiasm. He installed the Varadaraja temple in Kanci, Ranchorlal in Dwaraka and many other Deities in different places of pilgrimage. He converted many of Sankara's prominant disciples after Sankara's disappearance.

After the disappearance of the second Vishnuswami a great feud took place between his community and that of Saiva sivaswami who regards Rudra as an independant God while the former holds Rudra as Guru and the intimate associate of Vishnu. The Saiva opposed it vigorously and people failing to appreciate the subtle point of theism in the Suddhadvaita system of Vishnuswami, became inclined to Saivite monism, which soon became embraced by the population in general. The Saiva community taking advantage of the situation, tried to misappropriate Vishnuswami's Sarvajnasukta and modified it to a great extent to suit their system.

The third revival came under Andhra Vishnuswami in the 13th century whose successors included Laksmana Bhatta, the father of Vallabhacharya. Andhra Vishnuswami is said to have been the son of a minister of a Dravidian prince under the Emperor of Delhi.

Vishnuswami's philosophy is visuddhadvaita. Brahman as Vishnu, Narasimha, non-dual and having no second. Brahman has all contradictory qualities. The soul is part of Brahman like spiritual sparks, real, eternal, atomic and dependent. Creation has no motive, it is like a cosmic game and it directly emanates from Brahman. The cause of bondage is one's attachement to karma. The process of release is devotion based on Bhagavata. The goal of life is to attain uninterupted contact with Krishna, Vaikuntha salokya where there is no return.

In today’s era, there remain very few devotees from this line of pure devotional service.

Concluding Words ….

sampradaya vihina ye mantras te nisphala matäh

atah kalän bhavisyanti catvärah sampradäyinah

sri-brahma-rudra-sanaka vaisnavah ksiti-pävanah catvaras te kalän bhavya hy utkale purusottamät

Translation : "Unless one is initiated by a bona-fide spiritual master in the disciplic succession, the mantra one may have received is without effect. For this reason the four Vaisnava disciplic successions, inaugurated by Laxmi Devi (Sri Sampradaya - Ramanuja), Lord Brahma (the Brahma Sampradaya - Madhwa), Lord Siva (the Rudra Sampradaya - Visnu-Swami), and the four Kumaras (from Sanaka Kumara - Nimbarka) who will come to Jagannatha Puri - Purusottam Ksetra, Utkal, and purify the entire earth during the age of Kali."(Padma Purana)

Srila Bhaktivinode Thakur predicted that one day, all sampradayas and all the religions in the world will unite under the flag of one varna – Gaudiya Vaishnavism.

Forty-six years before the beginning of Kali Yuga, Vishnuchitta, one of the twelve great Vaisnava saints of the Sri Sampradaya predicted: "There will come arace which will tread the Earth with raised hands and vertical tilaka on their foreheads, who will chant thenames of Hari; this will destroy the influence ofKali." (Divyaprabandha 1.10).

KRSNA SAYS IN ATHARVA VEDA : "Towards the end of the period between four-thousand to five thousand years in Kali-yuga, I will descend on the earth as Gauranga, a golden-complexioned saintly brahmana in a place by the Ganges' shore and later become the crest-jewel of all sannyasis, exhibiting all My transcendental qualities including supreme renunciation and complete detachment from material desires. In the form of Lord Gauranga, I will display all the thirty-two bodily symptoms of a great personality with my arms extending to my knees. I will become my own devotee, very advanced in bhakti-yoga and teach the worship of Lord Krsna (Myself) by the chanting of My own holy names and relishing the mellows of My own devotional service. At that time only My most confidential devotees will be able to understand Me." -  (Atharva Veda, third khanda, Brahma-vibhaga) Caitanya Upanisad of AtharvaVeda (the whole text of 19 verses)

prithivite ache yata nagaradi gräma sarvatra pracara hoibe

mora näma

HARIBOL !!!!!!!

LET THERE BE ALL VICTORY TO THE SANKIRTANA YAJNA

ALL GLORIES TO LORD KRSNA FOR SENDING US

HIS EMPOWERED VAISNAVA ACARYAS

India will conquer all over the world by this Krsna culture. Rest assured. - Srila Prabhupada

ALL GLORIES TO SRILA PRABHUPADA !!!!!!