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巴提．帕爾給那．凱薩瓦．哥斯瓦米他的生平及教導(Acarya Kesari

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巴提．帕爾給那．凱薩瓦．哥斯瓦米他的生平及教導(Acarya Kesari 雄獅一樣的典範師， 聖施瑞瑪．巴提．帕爾給那．凱薩瓦．哥斯瓦米 他的生平及教導 (Acarya Kesari Sri Srimad Bhakti Prajnana Kesava Gosvami His Life and Teachings) 以軀體、心意、言語和智慧皈依至尊主的自控者， 施瑞瑪．巴提維丹塔．拿茹央那．瑪哈茹傑 (Tridandisvami Srimad Bhaktivendanta Narayana Maharaja) 獻辭 我把雄獅一樣的典範師(Acarya Kesari)，至尊天鵝(Paramahamsa)， 雲遊四海的典範師(Parivrajakacarya)，摒除物質欲望的(Astottarasata)， 處於神聖超然動力層面的(Sri Cid-vilasa)， 唵(Om)，在主維施努蓮花足下(Visnupada)， 聖施瑞瑪．巴提．帕爾給那．凱薩瓦．哥斯瓦米．瑪哈茹傑 (Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja)， 這本有關他神聖生平及品質的敘述超凡淨化， 蘊藏真理結論(tattva-siddhanta)及其訓示， 將之作為奉愛上品(bhakti-arghya)，獻於他的蓮花手。 他是聖高廸亞．維丹塔修會(Sri Gaudiya Vendanta Samiti)及 高廸亞廟(Gaudiya Mathas)全印度轄下分廟之創辦人。 他是真象之主(Sri Svarupa)和聖茹帕(Sri Rupa)全心全意的追隨者， 也是師承主奎師那．采坦耶．瑪哈柏佈(Sri Krishna Caitanya Mahaprabhu)的純 粹偉大奉獻者師徒傳系(bhagavata-parampara)，第十代傳人之翹楚。 他是我最崇拜的師尊(Gurudeva)，也是實現我所有心底夙願的主人。 穆昆達(Mukunda)的摯愛啊！真象之主和聖茹帕最好的追隨者啊！ 我是你最不夠格的僕人，但是不論我是誰，我屬於你一人而已。 靈性導師之尊啊，你認為你僕人那微不足道的服務勞苦功高而心滿意足。 師尊啊！請你接受你那墮落、可憐而不值一嗔的僕人的這份奉愛上品， 並對之稱心滿意。 所有榮耀都歸於你！ 熱切渴求聖靈性導師(Sri Guru)微乎其微的一點恩慈， 可憐墮落的 巴提維丹塔．拿茹央那(Bhaktivedanta Narayana) 凱旋歸於(Jayatah)聖靈性導師和主高認格(Gaurangau) 雄獅一樣的典範師， 聖施瑞瑪．巴提． 帕爾給那．凱薩瓦．哥斯瓦米， 他的生平及教導 由聖高廸亞．維丹塔修會及聖高廸亞廟全印度轄下分廟之創辦人， 師承主奎師那．采坦耶．瑪哈柏佈之純粹偉大奉獻者師徒傳系， 第十代傳人之翹楚－ 聖高廸亞，雄獅一樣的典範師，已經進入永恆逍遙時光的， 唵，在主維施努蓮花足下，摒除物質欲望的 聖施瑞瑪．巴提．帕給亞那．凱薩瓦．哥斯瓦米．瑪哈拉傑 的門徒編著 以軀體、心意、言語和智慧皈依至尊主的自控者， 施瑞曼．巴提維丹塔．拿茹央那．瑪哈茹傑 聖高廸亞．維丹塔修會 英語初版的簡介 本書既獨特又極有意義。它向西方讀者呈現了高迪亞偉大奉獻者(而非西方) 環境內，一位近代典範師的生平和教導。我們在此直接看到，在權威的高迪亞 偉大奉獻者文化內，深入覺悟的高迪亞偉大奉獻者的活動及相互影響。我們也 蒙福而有幸見證，一個強而有力典範師傳系之中的師徒關係，又看到對靈性導 師堅定不移(guru-nistha)的各種表達形式。 聖施瑞曼．巴提維丹塔．拿茹央那．瑪哈茹傑呈現了高迪亞精要結論的概 覽。他實在地展示了典範師怎樣傳教和教導，始自消滅假象宗這披荊斬棘的挑 戰、偽師徒傳系(apasampradayas)和虛假結論(apasiddhanta)的威脅，以至巴佳 奉愛(Vraja bhakti)的達標方法(prayojana)。這本著作對於我保衛們的師徒傳 系，在驅除假象及建立真正目標兩方面而言，因而都有非常重要的角色。 本書或多或少也是聖施瑞曼．巴提維丹塔．拿茹央那．瑪哈茹傑以印度語所 著的，聖施瑞瑪．巴提．帕給亞那．凱薩瓦．哥斯瓦米傳記原文的直接譯文。 我們懇求讀者體諒我們的努力。英語不足以傳達一位純粹偉大奉獻者對另一位 純粹偉大奉獻者有感而發，言語之間的箇中深意。除此之外，聖施瑞曼．巴提 維丹塔．拿茹央那．瑪哈茹傑意味深長而文采豐富的印度語說話方式，與傳統 的英語書寫語差別頗大，以致不可能精確翻譯。此外，我們力有不逮而經驗不 足，肯定必然出現各種缺失、不確和矛盾。 我們努力避免眾多不必要的梵語字詞和名詞，以免為西方讀者帶來不便。然 而，若不熟悉眾多在英語之中，沒有精準同義詞的梵語字詞和名詞，就無法細 味或理解高迪亞所呈獻的真理和極樂情感(rasa)。我們以原文及腳注內的翻 譯，努力以系統化及便利讀者的方式來介紹這些梵語詞語。 本書集聖施瑞曼．巴提維丹塔．拿茹央那．瑪哈茹傑眾多門徒和追隨者之力 而成。協力者之名眾多，恕難一一詳錄。 聖瑪哈茹傑榮耀他的靈師瑪哈茹傑，說他視他門徒微不足道的努力勞苦功 高。由於我們真的缺乏資格，全無內涵，因此我們祈求聖瑪哈茹傑會對我們施 以同樣恩慈，但數量卻更為龐大。他嘗試幫助他那些現時別無庇蔭的西方門徒 和追隨者，以致承受眾多不便和騷擾。我們仍然未知道何謂服務靈性導師 (guru-seva)，但是我們無助地向他祈求，求他會繼續仁慈地幫助和激勵我們， 好使能擺脫我們對假象謬誤(maya-vasana)根深柢固的依附，並深深潛入聖茹帕 傳系(Sri Rupanuga)高迪亞偉大奉獻者的結論和靈性修習(sadhana-bhajana)之 洋。 據說祖父比父親更有愛心。我們皈依在雄獅一樣的典範師，聖施瑞瑪．巴 提．帕給亞那．凱薩瓦．哥斯瓦米．瑪哈茹傑的蓮花足下，他的傳教協助把我 們從黑暗時代中拯救出來，並把我們引向光明。我們謙遜地祈求，他會賜福我 們那服務他摯愛的門徒－聖施瑞曼．巴提維丹塔．拿茹央那．瑪哈茹傑、他親 愛的神兄弟及棄絕啟迪門徒－聖施瑞曼．巴提維丹塔．史瓦米．帕佈帕(Sri Srimad Bhaktivedanta Swami Prabhupada)，以及我們整個高迪亞師徒傳系的薄 弱努力。 我們在宇宙之師，聖巴提希丹塔．薩茹斯瓦緹．哥斯瓦米．帕佈帕(Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada)的蓮花足祈求，得以服務他的 多位門徒和繼任典範師，他們仁慈勇敢地繼續他的使命及保衛他的師徒傳系。 寫於主曆(Samvat)二零五五年的薩茹達盈月日 [Sarada Purnima，即公元一九九九年十月二十四日]， 聖巴提．帕給亞那．凱薩瓦．哥斯瓦米．瑪哈茹傑的隱跡日 出版人 簡介 (為印度版而寫的) 今天我們出版了至受崇拜的(Paramaradhya) ，進入了永恆逍遙時光 (Nityalilapravista)，唵，在主維施努蓮花足下的聖施瑞瑪．巴提．帕爾給那． 凱薩瓦．哥斯瓦米的傳記，連同他的真理結論(tattva-siddhanta)和教導，我最 是歡欣鼓舞。由於缺乏這本重要典籍，以致長久而來都忐忑不安。 齊頌主哈瑞的聖名(harinama-sankirtana)今天傳遍各地，有賴宇宙之師，聖 巴提希丹塔．薩茹斯瓦緹．哥斯瓦米．帕佈帕的門徒和徒孫的努力。他是個偉 大靈魂，主要負責把主采坦亞．瑪哈柏佈(Sri Caitanya Mahaprabhu)的純粹奉 愛(visuddha bhakti)和齊頌主哈瑞的聖名傳遍全世界。第七位哥斯瓦米－聖莎 慈阿南達．巴提維諾德．塔庫爾(Srila Saccidananda Bhaktivinoda Thakura)預 告了這點。就像巴嘎茹塔(Bhagiratha) 帶來巴嘎茹緹．恆河(Bhagirathi Ganga)，塔庫爾．巴提維諾德也重新確立了巴嘎茹緹奉愛洪流。即是說，聖塔 庫爾再次確立了莎慈之子，主高茹阿哈瑞(Sri Sacinandana Gaurahari)失落已久 的夙願，祂是巴佳王之子(Vrajendranandana)主奎師那(Sri Krsna)最寬宏大量 的形象，閃耀著聖茹阿妲(Sri Radha)的情感(bhava)。我最崇拜的聖靈師蓮花聖 足－他是聖帕佈帕的親密追隨者，尤以實現聖帕佈帕的心底夙願為畢生唯一職 務。有鑑於此，他得到他眾多神兄弟的各種協助，其中以聖施瑞曼．巴提維丹 塔．史瓦米．帕佈帕最為重要。聖施瑞瑪．巴提．帕爾給那．凱薩瓦．哥斯瓦 米無緣的憐憫和激勵，鼓勵聖史瓦米．瑪哈茹傑傳教，而我(作者)也略盡綿力 實現他的心底夙願。我的努力若有所成，全都有賴他的特別恩慈所玫。 聖施瑞瑪．巴提．帕爾給那．凱薩瓦．哥斯瓦米是施瑞曼．巴提維丹塔． 史瓦米．帕佈帕的棄絕啟迪靈師(sannyasa-guru)，後者在現代把純粹奉愛和齊 頌聖名傳遍全世界，是個傑出的傳教者。在各方面而言，我都是個微不足道的 小人物，但是憑藉他超然無緣的恩慈，我也相當成功地把高茹遜達爾的教導傳 遍世界各地，以實現他的心底夙願。有見及此，國內及海外的所有信眾，非常 渴望認識這位超然偉大人物超凡脫俗的品格、他的生平及其概念之獨特性。這 些人一再要求我出版他的傳記。我眾多德高望重的神兄弟也有同樣要求。然 而，由於我忙於其他服務，也因我身體不適而迫於延遲這個計劃。 十三年前，一九八五年，我的神兄弟－堪受崇拜，雲遊四海的典範師，聖 施瑞曼．巴提維丹塔．瓦曼．瑪哈茹傑(Pujyapada Parivrajakacarya Sri Srimad Bhaktivedanta Vamana Maharaja)－他是聖高廸亞．維丹塔修會的會長和典範 師，也是超然知識的追隨者，編纂了《聖施瑞瑪．巴提．帕爾給那．凱薩瓦． 哥斯瓦米(Sri Srimad Bhakti Prajnana Kesava Gosvami)》一書，敘述了他的生 平、真理結論和教導。本書以孟加拉語寫成，並以至受崇拜的聖靈師蓮花聖 足，發表於《納迪亞之光(Nadiya-prakasa)》日報、《聖高迪亞(Sri Gaudiya)》 周刊和《聖高迪亞通訊(Sri Gaudiya-patrika)》的文章、短文、詩歌及作品為基 礎。他在本書極為精簡地描述了聖靈師蓮花聖足超凡脫俗的生平迭事，及其概 念之獨特性。這對那些操孟加拉語的人極有俾益，但是眾多操印度語的信眾卻 未能受惠。長久而來，這個匱乏令人若有所失，坐立不安。我在我神兄弟的蓮 花足祈求，尤其是聖靈性導師的蓮花聖足－他是憐憫之洋，求他們在我心灌注 力量，使我能實現這項任務，令他的生平迭事得以成書。 自一九四五年起，直至他在一九六八年進入不展現的靈性逍遙時光為止， 我有幸親身與聖靈師蓮花聖足一起履行各種服務。我緊隨他左右，聆聽他的講 課，他與反對派的經典辯論，以及他在不同地點的討論和答問。在這整段期 間，我在我的筆記本內一一記錄。有時我不能靜靜坐在他身旁，我會謙卑恭順 地請教深奧機密的命題，我也會與他討論。我把這一切命題記錄在我的筆記本 內，我也將之銘記在心。與聖靈性導師的這些討論和互相交流，證實了對我大 有助益。 當我們住在川處茹(Chunchura)的聖烏達茹拿．高迪亞廟(Sri Uddharana Gaudiya Matha)時，我們再三請求聖師尊的弟弟－聖普林．碧哈瑞．古哈塔庫 爾塔(Sri Pulina Vihari Gurhathakurta)，撰寫一本有關聖師尊生平事蹟的小冊 子，始自他的童年時代，以至他加入廟宇為止。他照做如儀，而在我們神兄弟 的請求下，聖亞米尼刊塔．達薩(Sri Yaminikanta Dasa，M.E.B.T.)－吉茹塔高 中(Jirata High School)極有才幹的校長，基於這本小冊子，以孟加拉詩歌形式 撰寫了聖師尊的傳記。除了普林．碧哈瑞．古哈塔庫爾塔的小冊子涵蓋的題目 之外，聖亞米尼刊塔．達薩也加入了聖師尊在采坦亞廟(Caitanya Matha)，以 及後來創立聖高廸亞．維丹塔修會的一些細節。堪受崇拜的瓦曼．瑪哈茹傑借 助此書，來撰寫聖師尊的傳記。現有這個版本主要取材自聖亞米尼刊塔．達薩 的著作，以及我自己的筆記本和記憶。我親身從聖師尊的蓮花口中聽過很多他 自己一生之中、以及聖帕佈帕、聖高茹奎首茹．達薩．巴巴君．瑪哈茹傑(Srila Gaurakisora Dasa Babaji Maharaja)和聖瓦姆斯達薩．巴巴君．瑪哈茹傑(Srila Vamsidasa Babaji Maharaja)的生平事蹟。 我把聖師尊的傳記分成八個部分。忠誠的讀者能細閱本書的不同主題，並 自行判斷結果。 施瑞瑪．哈瑞琵爾亞貞守生(Sriman Haripriya Brahmacari)和施瑞瑪．那溫 奎師那貞守生(Sriman Navinkrsna Brahmacari) 「經典學問智慧之管理者 (Vidyalankara)」製備本書的手稿而勞苦功高。斯麗瑪緹．珊緹．德薇．達斯 (Srimati Santi Devi Dasi) 和施瑞瑪．普認達茹貞守生(Sriman Purandara Brahmacari)協助組成及更正本書的服務和努力，功不可沒。除此之外，聖唵帕 爾卡薩．巴佳瓦斯[Sri Omprakasa Vrajavasi(M.A. ， L.L.B.)] 「文學之寶 (Sahityaratna)」、施瑞瑪．蘇巴南達貞守生(Sriman Subhananda Brahmacari) 「純粹奉獻者之錦上花(Bhagavata-bhusana)」、施瑞瑪．沛爾瑪南達貞守生 (Sriman Premananda Brahmacari)「服務之寶(Sevaratna)」、施瑞瑪．帕茹美 斯瓦瑞貞守生(Sriman Paramesvari Brahmacari)、施瑞瑪．潘達瑞卡貞守生 (Sriman Pundarika Brahmacari)和其他人校對及履行其他有關本書的任務，也 極受讚揚。我在聖靈師蓮花足下卑微的禱告，就是他能對他們大發慈悲，並讓 他們從事他所欲求的服務。 寫於主曆(Samvat)二零五五年，(一九九九年二月三日)， 聖巴提．帕給亞那．凱薩瓦．哥斯瓦米．瑪哈茹傑的顯現日 渴求主哈瑞、靈性導師和偉大奉獻者的一點恩慈 以軀體、心意、言語和智慧皈依至尊主的棄絕僧(Tridandi bhiksu) 聖巴提維丹塔．拿茹央那 目錄 獻辭 英語初版的簡介 簡介 第一部分 第二部分 第三部分 第四部分 第五部分 第六部分 第七部分 第八部分 詞匯 聖施瑞瑪．巴提．帕給亞那．凱薩瓦． 哥斯瓦米．瑪哈茹傑的生平和教導 第一部分 純粹奉獻者靈師師徒傳系 (Bhagavata Guru-parampara) 因應時代需求及為了普世福祉，無上慈悲的至尊主(Sri Bhagavan)和祂親愛 的同遊，帶同祂們的訓示作為禮物而下凡降世。祂們把所有無神論者遠遠驅 走，他們的無神論想法違反宗教(dharma)，祂們又以純粹奉愛(suddha-bhakti) 的形式建立了永恆宗教(sanatana-dharma)，那是臻達生物體(jivas)永恆福祉的 方法。主高茹遜達爾(Sri Gaurasundara)是卡利年代(Kali-yuga)的慈悲化身，祂 在現今卡利的強大影響力肆虐的年代，賜予從未賜予的純粹愛意(prema，對神 的愛)來解救墮落靈魂。祂的追隨者－他們自己都是在聖斯瓦茹帕．達莫達茹 (Sri Svarupa Damodara)和茹帕．哥斯瓦米(Rupa Gosvami)的傳系內，在這地球 上以典範師(acaryas)的形象，顯現為主高茹遜達爾的能量。他們為了使陷於物 質主義的愚昧生靈，浸沉於對神的純粹愛意(suddha prema-dharma)而顯現。 這些典範師藉由至尊主之願，以真確無誤的經典證據和無可辯駁的邏輯，推 翻及徹底摧毀聖商羯羅師(Acarya Sri Sankara)的非韋陀教條。這種稱為梵覺宗 1 2 (brahma-vada)的哲學，把至尊梵(Parabrahman) 描述為無形無相(nirvisesa) 和 3 毫無力量(nihsaktik) 。這是隱蔽式的佛教(bauddha-vada)、一元論(advaita- vada)或假象宗(mayavada)哲學。成此大業後，典範師確立了權威超然的至尊主 4 真象(bhagavat-tattva)，那確立了至尊梵具備一切超然品質(savisesa) 、具備一 5 6 切能量(sarvasaktiman) ，也是極樂情感的形象(rasa-svarupa) 。在主高茹遜達 爾的這些追隨者之中，至為可敬，雄獅一樣的典範師(Acarya Kesari)，他像頭 無與匹敵的雄獅撃敗無神論的大象(Pasanda-gajaika-simha)，唵，在主維施努蓮 花足下的(Om Visnupada)摒除物質欲望的(Astottara-sata)聖施瑞瑪．巴提．帕 爾給那．凱薩瓦．哥斯瓦米．瑪哈茹傑(Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja)委實至高無上。 莎慈之子(Sacinandana)高茹阿哈瑞(Gaurahari)是主奎師那(Sri Krsna)本 人，具備過往諸位化身的一切獨特性，閃耀著斯麗瑪緹．茹阿迪卡(Srimati Radhika)的心緒和光芒，在五百多年前與祂一己的同遊一起顯現。主高茹阿哈 瑞在極短時間內，透過齊頌聖名(nama-sankirtana)的程序，把對主純粹愛意的 情感甘霖(bhakti-rasa)傳遍全世界。為了實現主的心底夙願，祂親愛的同遊－ 聖茹帕．哥斯瓦米，在他的著作《奉愛的甘露(Bhakti-rasamrta-sindhu》、 《Ujjvala-nilamani》和其他典籍，確立了純粹奉愛的極樂情感。最近，整個宇 7 宙最受榮耀的(Jagad-varenya) ，摒除物質欲望的聖施瑞瑪．巴提．希丹塔．薩 茹斯瓦緹．哥斯瓦米．帕佈帕(Sri Srimad Bhaktisiddhanta Sarasvati Gosvami Prabhupada)－聖茹帕．哥斯瓦米傳系典範師之翹楚，強而有力地以純粹奉愛的 波濤淹沒全世界。真誠無私地致力於傳揚聖帕佈帕教導的偉大靈魂(maha- purusas)之中，以唵，在主維施努蓮花足下的聖施瑞瑪．巴提．帕爾給那．凱 薩瓦．哥斯瓦米．瑪哈茹傑至為重要。 透過物質感官，決不能獲得超然事物的真正知識，因為至尊主、奉愛和奉獻 者(bhakta)全都是超越感官察知的範疇。在這個世界上，也許可以描述文學、 歷史、政治、慈悲為懷或尚德君子的品格，以及他們的身分和出身情況。然 而，以物質感官描述至尊主奉獻者的品格絕不可能，因為僅是藉由奉獻者一己 的恩慈，才能察知他們。只有藉由至尊主奉獻者的恩典，當他們在獻身服務至 尊主的人(sevonmukha)的純潔心靈，展現他們的品格時，我們才能對他們與眾 不同的超然品格略知一二。 yasya deve parä bhaktir yathä deve tatha gurau tasyaite kathitä hy arthäù prakäçante mahätmanaù 《斯瓦塔斯瓦塔茹奧義書(Svetasvatara Upanisad) 6.23》 「《神訓經》的所有隱密意義，僅在那個對至尊主有至高超然奉愛的偉大靈 魂，以及祂的代表－聖師尊(Sri Gurudeva)－心內昭然若揭。」 超然物體既無生無死，又無父無母；偉大奉獻者(Vaisnavas)亦然。他們既不 受制於生死，也沒有俗世的家庭和社會階級(asrama)。在這個物質世界，偉大 奉獻者的物質狀況僅是展現的(prakata)和不展現的靈性(aprakata)逍遙時光之演 出。偉大奉獻者，即奉獻者，藉由至尊主的願望顯現在這個世界的某些家庭或 傳系內，但是經典禁止我們認為他們有物質起源。 arcye viñëau çéladhér-guruñu naramatir vaiñëave jäti-buddhir- viñëor-vä vaiñëavänäà kalimala-mathane päda-térthe ’mbu-buddhiù çré-viñëor-nämni mantre sakala-kaluñahe çabda-sämänya-buddhir- viñëau sarveçvareçe tad-itara-samadhér-yasya vä näraké saù 《蓮花宇宙古史(Padma Puräëa)》 「若認為神像僅是石頭而已；師尊為凡人；偉大奉獻者屬於某些階級；濯洗 維施努或偉大奉獻者蓮花足的水為普通水；消滅一切罪孽的曼陀和維施努的 聖名為普通聲音；而至尊主維施努則等同半神人，便要下地獄。」 因此，根據超然經典，那些試圖定斷偉大奉獻者在物質世界的出身、家庭、 階級等等的人，全是傻瓜、偽君子和那位偉大奉獻者的冒犯者。Na karma- bandhanaà janma vaiñëavänäà ca vidyate(《蓮花宇宙古史》)有云：「偉大奉 獻者不受出生和業報制約。《薩瓦塔經(Satvata sastras)》禁止認為偉大奉獻者 有物質出身、家庭、階級等等。」 通過純粹奉獻者(bhagavata)靈師師徒傳系(guru-parampara)獲授的超然知 8 9 識，正是偉大奉獻者的真正身分。《神訓經(Sruti)》 、《輔典(smrti)》 、 《聖典博伽瓦譚(Srimad-Bhagavatam)》和無瑕的《宇宙古史》，全是確定偉大 奉獻者家族世系的不二法門。至受崇拜的偉大靈魂(Paramaradhyatama)聖靈師 蓮花聖足(Srila Gurupadapadma)，聖施瑞瑪．巴提．帕爾給那．凱薩瓦．哥斯 瓦米．瑪哈茹傑在他編纂和編輯的《高迪亞靈唱歌集(Gaudiya-gita- guccha)》，親自描述了他自己的偉大奉獻者家族承傳。他追隨聖卡威．刊拿普 茹 (Sri Kavi-karnapura) 、聖巴拉兌瓦．威迪亞布薩拿(Sri Baladeva Vidyabhusana)和聖巴提希丹塔．薩茹斯瓦緹．帕佈帕．塔庫爾的步伐，描述如 下。 çré kåñëa-brahma-devarñi bädaräyaëa-saàjïakän çrémadhva-çrépadmanäbha-çrémannåhari-mädhavän akñobhya-jayatértha-çréjïänasindhu dayänidhén çrévidyänidhi-räjendra-jayadharmän kramädvayam puruñottama-brahmaëya-vyäsatérthäçca saàstumaù tato lakñmépatiàçrémanmädhavendraïca bhaktitaù tacchiñyän çréçvarädvaitanityänandän jagadgurün devaméçvaraçiñyaà çrécaitanyaïca
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