## Chapter III The Principle of Disciplic Succession (Paramparā) ### 1. The Importance of Following the Principle of Disciplic Succession **Following in the footsteps of the previous ācāryas as one of Rūpa Gosvāmī's six principles favorable to the execution of pure devotional service:** *... sato vṛteḥ.... *There are six principles favorable to the execution of pure devotional service: ... (6) following in the footsteps of the previous* ācāryas.* *— Nectar of Instruction [[books/noi/3|Text 3]]* **The submissive disciple receives perfect knowledge through the paramparā system:** Perfect knowledge is called *paramparā, *or deductive knowledge coming down from the authority to the submissive aural receiver who is bona fide by service and surrender. One cannot challenge the authority of the Supreme and know Him also at the same time. He reserves the right of not being exposed to such a challenging spirit of an insignificant spark of the whole, a spark subjected to the control of illusory energy. The devotees are submissive, and therefore the transcendental knowledge descends from the Personality of Godhead to Brahmā and from Brahmā to his sons and disciples in succession. This process is helped by the Supersoul within such devotees. That is the perfect way of learning transcendental knowledge. *— *Śrīmad-Bhāgavatam *[[sb/1/2/21|1.2.21]]* **Receiving knowledge from the disciplic succession and from Kṛṣṇa directly is the same:** **Śrīla Prabhupāda: **[Kṛṣṇa] is the original *guru. *Then His disciple Brahmā is a *guru, *then his disciple Nārada is a *guru, *then his disciple Vyāsa is a *guru-*in this way there is a *guru-paramparā *[disciplic succession of *gurus*]. *Evaṁ paramparā-prāptam:* [*Bg* [[bg/4/2|4.2]]]* *the transcendental knowledge is received through the disciplic succession. **Bob:** So a *guru *receives his knowledge through the disciplic succession, not directly from Kṛṣṇa? Do you receive some knowledge directly from Kṛṣṇa? **Śrīla Prabhupāda: **Yes. Kṛṣṇa's direct instruction is there: *Bhagavad-gītā.* **Bob:** I see, but... **Śrīla Prabhupāda: **But you have to learn it though the disciplic succession, otherwise you will misunderstand it. **Bob:** But presently you do not receive information directly from Kṛṣṇa? It comes through the disciplic succession from the books? **Śrīla Prabhupāda: **There is no difference. Suppose I say that this is a pencil. If you say to him, "There is a pencil," and if he says to another man, "This is a pencil," then what is the difference between his instruction and my instructions? **Bob:** Kṛṣṇa's mercy allows you to know this now? **Śrīla Prabhupāda: **You can take Kṛṣṇa's mercy also, provided it is delivered as it is. Just as we are teaching *Bhagavad-gītā. *In *Bhagavad-gītā *Kṛṣṇa says, *sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja:* [*Bg* [[bg/18/66|18.66]]]* *"Just give up all other forms of religion and simply surrender unto Me." Now we are saying that you should give up everything and surrender to Kṛṣṇa. Therefore, there is no difference between Kṛṣṇa's instruction and our instruction. There is no deviation. So if you receive knowledge in that perfect way, that is as good as receiving instruction directly from Kṛṣṇa. But we don't change anything. *— Perfect Questions, Perfect Answers* **To attain love of God, one has to become the servant of the servant of the servant of God by accepting the process of disciplic succession:** A Vaiṣṇava never thinks that he has a direct relationship with Kṛṣṇa. Lord Caitanya says, "I am the servant of the servant of the servant of the servant-a hundred times the servant of the servant-of Kṛṣṇa." We have to agree to become the servant of the servant of the servant [*Cc Madhya* [[cc/madhya/13/80|13.80]]]. This is the process of disciplic succession, and if one wants real, transcendental love of God, then he has to adopt this process. Because people do not accept this process, they do not develop real love of God. They speak of God, but actually they do not love God; because there is no cultivation of pure devotional service, they love dog. *— The Science of Self-Realization* **One attains the goal of life by accepting and following the instructions of the previous ācāryas in disciplic succession:** Accepting the thoughts of exalted authorities through disciplic succession is certainly much easier than the method of mental speculation, by which one tries to invent some means to understand the Absolute Truth. The best process is to accept the instructions of the previous *ācāryas *and follow them. Then God realization and self-realization become extremely easy. By following this easy method, one is liberated from the contamination of the material modes of nature, and thus one can certainly cross the ocean of nescience, in which there are many miserable conditions. By following in the footsteps of the great *ācāryas, *one associates with the *haṁsas *or *paramahaṁsas, *those who are completely freed from material contamination. Indeed, by following the instructions of the *ācāryas *one is always freed from all material contamination, and thus one's life becomes successful, for one reaches the goal of life. *— *Śrīmad-Bhāgavatam* [[sb/7/9/18|7.9.18]]* **To understand the principles of religion, one must take shelter of one of the four authorized sampradāyas:** *[Bhāgavata-dharma, *the principles of religion] is understandable if one follows the *paramparā *system of Lord Brahmā, Lord Śiva, the four Kumāras and the other standard authorities. There are four lines of disciplic succession: one from Lord Brahmā, one from Lord Śiva, one from Lakṣmī, the goddess of fortune, and one from the Kumāras. The disciplic succession from Lord Brahmā is called the Brahma-sampradāya, the succession from Lord Śiva (Śambhu) is called the Rudra-sampradāya, the one from the goddess of fortune, Lakṣmījī, is called the Śrī-sampradāya, and the one from the Kumāras is called the Kumāra-sampradāya. One must take shelter of one of these four *sampradāyas *in order to understand the most confidential religious system. In the *Padma Purāṇa *it is said, *sampradāya-vihīnā ye mantrās te niṣphalā matāḥ: *if one does not follow the four recognized disciplic successions, his *mantra *or initiation is useless. In the present day there are many *apa-sampradāyas, *or *sampradāyas *which are not bona fide, which have no link to authorities like Lord Brahmā, Lord Śiva, the Kumāras or Lakṣmī. People are misguided by such *sampradāyas. *The *śāstras *say that being initiated in such a *sampradāya* is a useless waste of time, for it will never enable one to understand the real religious principles. *— *Śrīmad-Bhāgavatam *6.3.20-21* **To learn about religious principles and attain spiritual liberation, one must strictly follow the principles of disciplic succession:** **No one is superior to you in peaceful life and mercy, and no one knows better than you how to execute devotional service or how to become the best of the *brāhmaṇas. *Therefore, you know all the principles of confidential religious life, and no one knows them better than you.** PURPORT: Yudhiṣṭhira Mahārāja knew that Nārada Muni is the supreme spiritual master of human society who can teach the path of spiritual liberation leading to the understanding of the Supreme Personality of Godhead. Actually, it is for this purpose that Nārada Muni compiled his *Bhakti-sūtra *and gave directions in the *Nārada Pañcarātra. *To learn about religious principles and the perfection of life, one must take instruction from the disciplic succession of Nārada Muni. Our Kṛṣṇa consciousness movement is directly in the line of the Brahma-sampradāya. Nārada Muni received instructions from Lord Brahmā and in turn transmitted the instructions to Vyāsadeva. Vyāsadeva instructed his son Śukadeva Gosvāmī, who spoke *Śrīmad-Bhāgavatam. *The Kṛṣṇa consciousness movement is based on *Śrīmad-Bhāgavatam *and *Bhagavad-gītā. *Because *Śrīmad-Bhāgavatam *was spoken by Śukadeva Gosvāmī and *Bhagavad-gītā *was spoken by Kṛṣṇa, there is no difference between them. If we strictly follow the principle of disciplic succession, we are certainly on the right path of spiritual liberation, or eternal engagement in devotional service. *— *Śrīmad-Bhāgavatam* [[sb/7/11/4|7.11.4]]* **To advance in Kṛṣṇa consciousness, one must follow the instructions and understand the conclusions of the previous ācāryas in disciplic succession:** If one is seriously interested in Kṛṣṇa conscious activities, he must be ready to follow the rules and regulations laid down by the *ācāryas, *and he must understand their conclusions. The *śāstra *says: *dharmasya tattvaṁ nihitaṁ guhāyaṁ mahājano yena gataḥ sa panthāḥ* [*Cc Madhya *[[cc/madhya/17/186|17.186]]] (*Mahābhārata, Vana-parva *313.117). It is very difficult to understand the secret of Kṛṣṇa consciousness, but one who advances by the instruction of the previous *ācāryas *and follows in the footsteps of his predecessors in the line of disciplic succession will have success. Others will not. *— Śrī Caitanya-caritāmṛta Ā*di-līlā *[[cc/adi/8/7|8.7]]* **To attain Krṣna consciousness, one must have faith in the authorized disciplic succession:** Prahlāda Mahārāja offers his blessings to his class friends, saying, "Also become faithful like me. Become bona fide Vaiṣṇavas." A devotee of the Lord desires for everyone to take to Kṛṣṇa consciousness. Unfortunately, however, people sometimes do not have staunch faith in the words of the spiritual master who comes by the disciplic succession, and therefore they are unable to understand transcendental knowledge. The spiritual master must be in the line of authorized disciplic succession, like Prahlāda Mahārāja, who received the knowledge from Nārada. If the class friends of Prahlāda Mahārāja, the sons of demons, were to accept the truth through Prahlāda, they would certainly also become fully aware of transcendental knowledge. The words *vaiśāradī dhīḥ *refer to intelligence concerning the Supreme Personality of Godhead, who is extremely expert. The Lord has created wonderful universes by His expert knowledge. Unless one is extremely expert, he cannot understand the expert management of the supreme expert. One can understand, however, if one is fortunate enough to meet a bona fide spiritual master coming in the disciplic succession from Lord Brahmā, Lord Śiva, mother Lakṣmī or the Kumāras. These four *sampradāyas, *or disciplic successions of knowledge and transcendence, are called the Brahma-sampradāya, Rudra-sampradāya, Śrī-sampradāya, and Kumāra-sampradāya. *Sampradāya-vihīnāye mantrās te niṣphalā matāḥ. *The knowledge of the Supreme received from such a *sampradāya, *or disciplic succession, can give one enlightenment. If one does not take to the path of disciplic succession, it is not possible for one to understand the Supreme Personality of Godhead. If one understands the Supreme Lord through devotional service with faith in the disciplic succession and then advances further, he awakens his natural love for God, and then his success in life is assured. *— *Śrīmad-Bhāgavatam* [[sb/7/7/17|7.7.17]]* **Trying to advance in spiritual life outside the disciplic succession is ludicrous:** According to our Vaiṣṇava philosophy, we have to follow the great *ācāryas *of the four *sampradāyas *or disciplic successions. Trying to advance in spiritual life outside the disciplic succession is simply ludicrous. It is said, therefore: *ācāryavān puruṣo veda *(*Chāndogya Upanisad *6.14.2). One who follows the disciplic succession of *ācāryas *knows things as they are. *Tad-vijnānārthaṁ sa gurum evābhigacchet** *[MU 1.2.12]. In order to understand the transcendental science, one must approach the bona fide spiritual master. *— *Śrīmad-Bhāgavatam* [[sb/4/22/24|4.22.24]]* ### 2. Vedic Knowledge/Perfect Knowledge Must Be Received Through Disciplic Succession **To attain perfect knowledge of eternal truth, one must receive Vedic knowledge through disciplic succession:** The disciplic succession holds that the *Vedas *were uttered by Lord Kṛṣṇa to Brahmā, by Brahmā to Nārada, and by Nārada to Vyāsadeva, and then by Vyāsadeva to Śukadeva Gosvāmī and so on. So there is no difference between the versions of all the authorities. The truth is eternal, and as such there cannot be any new opinion about the truth. That is the way of knowing the knowledge contained in the *Vedas. *It is not a thing to be understood by one's erudite scholarship or by the fashionable interpretations of mundane scholars. There is nothing to be added and nothing to be subtracted, because the truth is the truth. One has to accept, after all, *some *authority. The modern scientists are also authorities for the common man for some scientific truths. The common man follows the version of the scientist. This means that the common man follows the authority. The Vedic knowledge is also received in that way. The common man cannot argue about what is beyond the sky or beyond the universe; he must accept the versions of the *Vedas *as they are understood by the authorized disciplic succession. In the *Bhagavad-gītā *also the same process of understanding the *Gītā* is stated in the [[bg/4 transcendental knowledge|Fourth Chapter]]. If one does not follow the authoritative version of the *ācāryas, *he will vainly search after the truth mentioned in the *Vedas.* *— *Śrīmad-Bhāgavatam* [[sb/2/2/32|2.2.32]]* **Vedic knowledge must be received through the disciplic succession:** **May the Lord, who in the beginning of the creation amplified the potent knowledge of Brahmā from within his heart and inspired him with full knowledge of creation and of His own Self, and who appeared to be generated from the mouth of Brahmā, be pleased with me.** PURPORT: The Vedic knowledge was first impregnated within Brahmā, and it appears that Brahmā distributed the Vedic knowledge. Brahmā is undoubtedly the speaker of the Vedic knowledge, but actually he was inspired by the Lord to receive such transcendental knowledge, as it directly descends from the Lord. The *Vedas *are therefore called *apauruṣeya, *or not imparted by any created being. Before the creation the Lord was there (*nārāyaṇaḥ paro 'vyaktāt*), and therefore the words spoken by the Lord are vibrations of transcendental sound. There is a gulf of difference between the two qualities of sound, namely *prākṛta *and *aprākṛta. *The physicist can deal only with the *prākṛta *sound, or sound vibrated in the material sky, and therefore we must know that the Vedic sounds recorded in symbolic expressions cannot be understood by anyone within the universe unless and until one is inspired by the vibration of supernatural *(aprākṛta) *sound, which descends in the chain of disciplic succession from the Lord to Brahmā, from Brahmā to Nārada, from Nārada to Vyāsa and so on. No mundane scholar can translate or reveal the true import of the Vedic *mantras *(hymns). They cannot be understood unless one is inspired or initiated by the authorized spiritual master. The original spiritual master is the Lord Himself, and the succession comes down through the sources of *paramparā, *as clearly stated in the [[bg/4 transcendental knowledge|Fourth Chapter]] of the *Bhagavad-gītā.* So unless one receives the transcendental knowledge from the authorized *paramparā, *one should be considered useless (*viphalā matāḥ*), even though one may be greatly qualified in the mundane advancements of arts or science. Śukadeva Gosvāmī is praying from the Lord by dint of being inspired from within by the Lord so that he could rightly explain the facts and figures of creation as inquired by Mahārāja Parīkṣit. A spiritual master is not a theoretical speculator, like the mundane scholar, but is *śrotriyaṁ brahma-niṣṭham** *[MU 1.2.12]*.* *— *Śrīmad-Bhāgavatam* [[sb/2/4/22|2.4.22]]* **Vedic knowledge must be understood through disciplic succession:** **My dear King, Brahmā, the firstborn, on being questioned by Nārada, exactly apprised him on this subject, as it was directly spoken by the Lord to His own son, who was impregnated with Vedic knowledge from his very birth.** PURPORT: As soon as Brahmā was born of the abdominal lotus petals of Viṣṇu, he was impregnated with Vedic knowledge, and therefore he is known as *veda-garbha, *or a Vedāntist from the embryo.... Brahmā was impregnated with all-perfect knowledge so that it was possible for him to create. Thus Brahmā knew the perfect description of creation, as it was exactly apprised to him by the Supreme Lord Hari. Brahmā, on being questioned by Nārada, told Nārada exactly what he had heard directly from the Lord. Nārada again told exactly the same thing to Vyāsa, and Vyāsa also told Śukadeva exactly what he heard from Nārada. And Śukadeva was going to repeat the same statements as he had heard them from Vyāsa. That is the way of Vedic understanding. The language of the *Vedas *can be revealed only by the abovementioned disciplic succession, and not otherwise. There is no use in theories. Knowledge must be factual. There are many things that are complicated, and one cannot understand them unless they are explained by one who knows. The Vedic knowledge is also very difficult to know and must be learned by the abovementioned system; otherwise it is not at all understood. Śukadeva Gosvāmī, therefore, prayed for the mercy of the Lord so that he might be able to repeat the very same message that was spoken directly by the Lord to Brahmā, or what was directly spoken by Brahmā to Nārada. *— *Śrīmad-Bhāgavatam* [[sb/2/4/25|2.4.25]]* **The science of Godhead should be heard from a bona fide representative of the disciplic succession:** Brahmājī received [the] science of Godhead from the Lord directly, and he handed over the same to Nārada, who in his turn ordered Śrīla Vyāsadeva to expand it. So the transcendental knowledge of the Supreme Lord is not mental speculation by the mundane wranglers, but is uncontaminated, eternal, perfect knowledge beyond the jurisdiction of material modes. The *Bhāgavata Purāṇa *is* *therefore the direct incarnation of the Lord in the form of transcendental sound, and one should receive this transcendental knowledge from the bona fide representative of the Lord in the chain of disciplic succession from the Lord to Brahmājī, from Brahmājī to Nārada, from Nārada to Vyāsa, from Vyāsadeva to Śukadeva Gosvāmī, from Śukadeva Gosvāmī to Sūta Gosvāmī. The ripened fruit of the Vedic tree drops from one hand to another without being broken by falling suddenly from a high branch down to the earth. Therefore unless one hears the science of Godhead from the bona fide representative of the disciplic succession, as above mentioned, for one to understand the theme of the science of Godhead will be a difficult job. *— *Śrīmad-Bhāgavatam* [[sb/2/7/51|2.7.51]]* **Perfect knowledge descends through disciplic succession, not through experimental knowledge:** The Lord is unlimited, and His activities are also unfathomed. With a limited source of knowledge and with imperfect senses, any living being, up to the standard of Brahmājī, the highest perfect living being within the universe, can never imagine knowing about the unlimited. We can know something of the unlimited when it is explained by the unlimited, as has been done by the Lord Himself in the unique statements of the *Bhagavad-gītā, *and it can also be known to some extent from realized souls like Śukadeva Gosvāmī, who learned it from Vyāsadeva, a disciple of Nārada, and thus the perfect knowledge can descend by the chain of disciplic succession only, and not by any form of experimental knowledge, old or modern. *— *Śrīmad-Bhāgavatam* [[sb/2/4/8|2.4.8]]* **Devotional service begins with service to a devotee in disciplic succession, who is infallible due to the protection of the Lord:** Lord Brahmā is the original speaker of Vedic wisdom to Nārada, and Nārada is the distributor of transcendental knowledge all over the world through his various disciples, like Vyāsadeva and others. The followers of Vedic wisdom accept the statements of Brahmājī as gospel truth, and transcendental knowledge is thus being distributed all over the world by the process of disciplic succession from time immemorial, since the beginning of the creation. Lord Brahmā is the perfect liberated living being within the material world, and any sincere student of transcendental knowledge must accept the words and statements of Brahmājī as infallible. The Vedic knowledge is infallible because it comes down directly from the Supreme Lord unto the heart of Brahmā, and since he is the most perfect living being, Brahmājī is always correct to the letter. And this is because Lord Brahmā is a great devotee of the Lord who has earnestly accepted the lotus feet of the Lord as the supreme truth. In the *Brahma-saṁhitā, *which is compiled by Brahmājī, he repeats the aphorism *govindam ādi-puruṣaṁ tam ahaṁ bhajāmi:* "I am a worshiper of the original Personality of Godhead, Govinda, the primeval Lord." So whatever he says, whatever he thinks, and whatever he does normally in his mood are to be accepted as truth because of his direct and very intimate connection with Govinda, the primeval Lord. Śrī Govinda, who pleasingly accepts the loving transcendental service of His devotees, gives all protection to the words and actions of His devotees. The Lord declares in the *Bhagavad-gītā *([[bg/9/31|9.31]]), *kaunteya pratijānīhi: "O *son of Kuntī, please declare it." The Lord asks Arjuna to declare, and why? Because sometimes the declaration of Govinda Himself may seem contradictory to mundane creatures, but the mundaner will never find any contradiction in the words of the Lord's devotees. The devotees are especially protected by the Lord so that they may remain infallible. Therefore the process of devotional service always begins in the service of the devotee who appears in disciplic succession. *— *Śrīmad-Bhāgavatam* [[sb/2/6/34|2.6.34]]* **One must understand Vedic knowledge through the chain of disciplic succession:** **King Parīkṣit inquired from Śukadeva Gosvāmī: How did Nārada Muni, whose hearers are as fortunate as those instructed by Lord Brahmā, explain the transcendental qualities of the Lord, who is without material qualities, and before whom did he speak?** PURPORT: Devarṣi Nārada was directly instructed by Brahmājī, who was also directly instructed by the Supreme Lord; therefore the instructions imparted by Nārada to his various disciples are as good as those of the Supreme Lord. That is the way of understanding Vedic knowledge. It comes down from the Lord by disciplic succession, and this transcendental knowledge is distributed to the world by this descending process. There is no chance, however, to receive the Vedic knowledge from mental speculators. Therefore, wherever Nārada Muni goes, he represents himself as authorized by the Lord, and his appearance is as good as that of the Supreme Lord. Similarly, the disciplic succession which strictly follows the transcendental instruction is the bona fide chain of disciplic succession, and the test for such bona fide spiritual masters is that there should be no difference between the instruction of the Lord originally imparted to His devotee and that which is imparted by the authority in the line of disciplic succession. *— *Śrīmad-Bhāgavatam *[[sb/2/8/1|2.8.1]]* **Vedic knowledge must be received through disciplic succession:** Foolish men of materialistic temperament do not take advantage of successive authorized knowledge. The Vedic knowledge is authorized and is acquired not by experiment but by authentic statements of the Vedic literatures explained by bona fide authorities. Simply by becoming an academic scholar one cannot understand the Vedic statements; one has to approach the real authority who has received the Vedic knowledge by disciplic succession. *— *Śrīm*ad-Bhāgavatam [[sb/2/2/27|2.2.27]]* **The guru must accept śabda-brahma through disciplic succession, not mental speculation:** One who interprets the divine sound, or *śabda-brahma, *by his imperfect sense perception cannot be a real spiritual *guru, *because, in the absence of proper disciplinary training under the bona fide *ācārya, *the interpreter is sure to differ from Vyāsadeva (as the Māyāvādīs do). Śrīla Vyāsadeva is the prime authority of Vedic revelation, and therefore such an irrelevant interpreter cannot be accepted as the *guru, *or *ācārya, *howsoever equipped he may be with all the acquirements of material knowledge. As it is said in the *Padma Purāṇa, sampradāya-vihīnā ye mantrās te niṣphalā matāḥ: *"Unless you are initiated by a bona fide spiritual master in the disciplic succession, the *mantra *that you might have received is without any effect." On the other hand, one who has received the transcendental knowledge by aural reception from the bona fide preceptor in the disciplic chain, and who has sincere regard for the real *ācārya, *must needs be enlightened with the revealed knowledge of the *Vedas. *But this knowledge is permanently sealed to the cognitive approach of the empiricists. *— The Science of Self-Realization* **No one should reach any conclusion about the Vedas without receiving instructions from Vyāsadeva's disciplic succession:** At present there are many commentaries on the revealed scriptures, but most of them are not in the line of disciplic succession coming from Śrīla Vyāsadeva, who originally taught the Vedic wisdom. The final, most perfect and sublime work of Śrīla Vyāsadeva is *Śrīmad-Bhāgavatam, *which is the authorized commentary on the *Vedānta-sūtra. *There is also *Bhagavad-gītā, *which is spoken by the Lord Himself and which was recorded by Vyāsadeva. These are the most important revealed scriptures, and any commentary which contradicts the principles of the *Gītā *or *Śrīmad-Bhāgavatam *is* *unauthorized. There is complete agreement amongst the *Upaniṣads, Vedānta, *the *Vedas, Bhagavad-gītā *and *Śrīmad-Bhāgavatam, *and no one should try to reach any conclusion about the *Vedas *without receiving instructions from members of Vyāsadeva's disciplic succession, or at least from those who believe in the Personality of Godhead and His diverse energies. *— *Śrī* Īśopaniṣad Mantra 6* **Transcendental knowledge can be understood only through disciplic succession, not through mental speculation:** We have to accept Kṛṣṇa through the disciplic succession. There are four *sampradāyas, *disciplic successions. One comes from Lord Brahmā (the Brahma-sampradāya), and another comes from Lakṣmī, the goddess of fortune (the Śrī-sampradāya). There are also the Kumāra-sampradāya and the Rudra-sampradāya.... If we do not belong to any *sampradāya, *our conclusion is fruitless. It is not that one should think, "I am a big scholar, and I can interpret *Bhagavad-gītā *in my own way. All these *sampradāyas *are useless." We cannot manufacture our own comments. There are many commentaries made in this way, and they are all useless. They have no effect. We have to accept the philosophy as it was contemplated by Lord Brahmā, Nārada, Madhvācārya, Mādhavendra Purī and Īśvara Purī. These great *ācāryas *are beyond the imperfections of so-called scholars. Mundane scientists and philosophers use the words "perhaps" and "maybe" because they cannot arrive at a proper conclusion. They are simply speculating, and mental speculation cannot be perfect. *— Teachings of Lord Kapila, the Son of Devahuti* **The reception of Vedic knowledge is not bona fide if not received through the paramparā system:** All transcendental messages are received properly in the chain of disciplic succession. This disciplic succession is called *paramparā. *Unless therefore *Bhāgavatam *or any other Vedic literatures are received through the *paramparā *system, the reception of knowledge is not bona fide. Vyāsadeva delivered the message to Śukadeva Gosvāmī, and from Śukadeva Gosvāmī, Sūta Gosvāmī received the message. One should therefore receive the message of *Bhāgavatam *from Sūta Gosvāmī or from his representative and not from any irrelevant interpreter. *— *Śrīmad-Bhāgavatam *[[sb/1/3/42|1.3.42]]* ### 3. To Transmit Knowledge, One Must Have Received Knowledge from the Disciplic Succession **One lacking perfect knowledge by disciplic succession cannot present knowledge to others:** *Jñāna *does not refer to ordinary research work. *Jñāna *entails receiving knowledge from the scriptures through the spiritual master by disciplic succession. In the modern age there is a tendency to do research by mental speculation and concoction. But the man who speculates forgets that he himself is subject to the four defects of nature: he is sure to commit mistakes, his senses are imperfect, he is sure to fall into illusion, and he is cheating. Unless one has perfect knowledge from disciplic succession, he simply puts forth some theories of his own creation; therefore he is cheating people. *— *Śrīmad-Bhāgavatam *[[sb/3/24/17|3.24.17]]* **To preach Vedic knowledge, one must have heard from the proper authority in disciplic succession:** **Lord Saṅkarṣaṇa thus spoke the purport of *Śrīmad-Bhāgavatam *to the great sage Sanat-kumāra, who had already taken the vow of renunciation. Sanat-kumāra also, in his turn, when inquired of by Sāṅkhyāyana Muni, explained *Śrīmad-Bhāgavatam *as he had heard it from Saṅkarṣaṇa.** PURPORT: This is the way of the *paramparā *system. Although Sanatkumāra, the well-known great saintly Kumāra, was in the perfect stage of life, still he heard the message of *Śrīmad-Bhāgavatam *from Lord Saṅkarṣaṇa. Similarly, when he was questioned by Sāṅkhyāyana Ṛṣi, he spoke to him the same message he had heard from Lord Saṅkarṣaṇa. In other words, unless one hears from the proper authority one cannot become a preacher. In devotional service, therefore, two items out of the nine, namely hearing and chanting, are most important. Without hearing nicely, one cannot preach the message of Vedic knowledge. *— *Śrīmad-Bhāgavatam* [[sb/3/8/7|3.8.7]]* **In the paramparā system, one should answer questions with reference to Vedic literature; one should not concoct answers from mental speculation:** **My dear King, although you know everything, you have posed some questions, which I shall try to answer according to what I have learned by hearing from authorities....** PURPORT: In the *paramparā *system, when the questions are bona fide the answers are bona fide. No one should attempt to create or manufacture answers. One must refer to the *śāstras *and give answers according to Vedic understanding. The words *yathā-śrutam *refer to Vedic knowledge. The *Vedas *are known as *śruti *because this knowledge is received from authorities. The statements of the *Vedas *are known as *śruti-pramāṇa. *One should quote evidence from the *śruti- *the *Vedas *or Vedic literature-and then one's statements,will be correct. Otherwise one's words will proceed from mental concoction. *— *Śrīmad-Bhāgavatam* [[sb/7/13/23|7.13.23]]* **Learned authorities follow the paramparā system:** **Śrī Sūta Gosvāmī explained: I shall now explain to you the very subjects explained by the great sage in answer to King Parīkṣit's inquiries. Please hear them attentively.** PURPORT: Any question that is put forward may be answered by quoting the authority, and that satisfies the saner section. That is the system even in the law court. The best lawyer gives evidence from the past judgment of the court without taking much trouble to establish his case. This is called the *paramparā *system, and learned authorities follow it without manufacturing rubbish interpretations. *— *Śrīmad-Bhāgavatam* [[sb/2/10/51|2.10.51]]* **In presenting transcendental knowledge, the speaker must follow the previous ācāryas:** Personal realization does not mean that one should, out of vanity, attempt to show one's own learning by trying to surpass the previous *ācārya. *He must have full confidence in the previous *ācārya, *and at the same time he must realize the subject matter so nicely that he can present the matter for the particular circumstances in a suitable manner. The original purpose of the text must be maintained. No obscure meaning should be screwed out of it, yet it should be presented in an interesting manner for the understanding of the audience. This is called realization.... No learned man should be willing to hear a person who does not represent the original *ācārya.* *— *Śrīmad-Bhāgavatam* [[sb/1/4/1|1.4.1]]* **Only a humble devotional servitor of the Lord can transmit Vedic knowledge purely:** **May the Supreme Personality of Godhead, who enlivens the materially created bodies of the elements by Iying down within the universe, and who in His *puruṣa *incarnation causes the living being to be subjected to the sixteen divisions of the material modes which are his generator, be pleased to decorate my statements.** PURPORT As a fully dependent devotee, Śukadeva Gosvāmī (unlike a mundane man who is proud of his own capability) invokes the pleasure of the Personality of Godhead so that his statements may be successful and be appreciated by the hearers.... Śukadeva Gosvāmī therefore wants to move by the direction of the Supreme Lord, who inspired Brahmā to speak the Vedic wisdom. The truths described in the Vedic literatures are not theories of mundane imagination, nor are they fictitious, as the less intelligent class of men sometimes think. The Vedic truths are all perfect descriptions of the factual truth without any mistake or illusion, and Śukadeva Gosvāmī wants to present the truths of creation not as a metaphysical theory of philosophical speculation, but as the actual facts and figures of the subject, since he would be dictated to by the Lord exactly in the same manner as Brahmājī was inspired. As stated in the *Bhagavad-gītā *([[bg/15/15|15.15]]), the Lord is Himself the father of the *Vedānta *knowledge, and it is He only who knows the factual purport of the *Vedānta *philosophy. So there is no greater truth than the principles of religion mentioned in the *Vedas. *Such Vedic knowledge or religion is disseminated by authorities like Śukadeva Gosvāmī because he is a humble devotional servitor of the Lord who has no desire to become a self-appointed interpreter without authority. That is the way of explaining the Vedic knowledge, technically known as the *paramparā *system, or descending process. *— *Śrīmad-Bhāgavatam* [[sb/2/4/23|2.4.23]]* ### 4. To Receive Knowledge from Beyond One's Perception, One Must Hear from the Disciplic Succession **To know matters beyond one's perception, one must learn from a superior authority in disciplic succession:** **Vidura said: Since you know of matters inconceivable to us, tell me, O holy sage, what did Brahmā do to create living beings after evolving the Prajāpatis, the progenitors of living beings?** PURPORT: Significant here is the word *avyakta-mārga-vit*, one who knows that which is beyond our perception. To know matters beyond one's perception, one has to learn from a superior authority in the line of disciplic succession. Just to know who is our father is beyond our perception. For that, the mother is the authority. Similarly, we have to understand everything beyond our perception from the authority who actually knows. The first *avyakta-mārga-vit, *or authority, is Brahmā, and the next authority in disciplic succession is Nārada. Maitreya Ṛṣi belonged to that disciplic succession, so he also is *avyakta-mārga-vit. *Anyone in the bona fide line of disciplic succession is* avyakta-mārga-vit, *a personality who knows that which is beyond ordinary perception. *— *Śrīmad-Bhāgavatam* [[sb/3/20/9|3.20.9]]* **Transcendental subject matter can be understood not through speculation, but through disciplic succession:** It is not possible to obtain information of anything beyond this material nature by experimental means. That which is beyond our power of conception is called *acintya, *inconceivable. It is useless to argue or speculate about what is inconceivable. If it is truly inconceivable, it is not subject to speculation or experimentation. Our energy is limited, and our sense perception is limited; therefore we must rely on the Vedic conclusions regarding that subject matter which is inconceivable. Knowledge of the superior nature must simply be accepted without argument. How is it possible to argue about something to which we have no access? The method for understanding transcendental subject matter is given by Lord Kṛṣṇa Himself in *Bhagavad-gītā, *where Kṛṣṇa tells Arjuna at the beginning of the Fourth Chapter: > imaṁ vivasvate yogaṁ proktavān aham avyayam vivasvān manave prāha manur ikṣvākave 'bravīt **"I instructed this imperishable science of *yoga *to the sun-god, Vivasvān, and Vivasvān instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikṣvāku." (Bhagavad-gītā As It Is [[bg/4/1|4.1]])** This is the method of *paramparā, *or disciplic succession. Similarly, in *Śrīmad-Bhāgavatam *Kṛṣṇa imparted knowledge into the heart of Brahmā, the first created creature within the universe. Brahmā imparted those lessons to his disciple, Nārada, and Nārada imparted that knowledge to his disciple, Vyāsadeva. Vyāsadeva imparted it to Madhvācārya, and from Madhvācārya the knowledge comes down to Mādhavendra Purī, to Īśvara Purī and from him to Caitanya Mahāprabhu.... The knowledge of that disciplic succession actually comes from the Lord Himself, and if the knowledge descends unbroken, it is perfect. Although we may not be in touch with the original personality who first imparted the knowledge, we may receive the same knowledge through this process of transmission.... If knowledge is received in this way, it doesn't matter whether it is inconceivable or not. *— Śrī Caitanya-caritāmṛta Ā*di-līlā *Intro.* **Transcendental knowledge can be understood only by submissive aural reception from the disciplic succession:** Since we belong to [the] chain of disciplic succession from Śrī Caitanya Mahāprabhu, this edition of *Śrī Caitanya-caritāmṛta *will contain nothing newly manufactured by our tiny brains, but only remnants of foodstuff originally eaten by the Lord Himself. Lord Śrī Caitanya Mahāprabhu does not belong to the mundane plane of the three qualitative modes. He belongs to the transcendental plane beyond the reach of the imperfect sense perception of a living being. Even the most erudite mundane scholar cannot approach the transcendental plane unless he submits himself to transcendental sound with a receptive mood, for in that mood only can one realize the message of Śrī Caitanya Mahāprabhu. What will be described herein, therefore, has nothing to do with the experimental thoughts created by the speculative habits of inert minds. The subject matter of this book is not a mental concoction but a factual spiritual experience that one can realize only by accepting the line of disciplic succession.... Any deviation from that line will bewilder the reader's understanding of the mystery of *Śrī Caitanya-caritāmṛta.... *This edition of *Śrī Caitanya-caritāmṛta *is* *presented for the study of sincere scholars who are really seeking the Absolute Truth. It is not the arrogant scholarship of a mental speculator but a sincere effort to serve the order of a superior authority whose service is the life and soul of this humble effort. It does not deviate even slightly from the revealed scriptures, and therefore anyone who follows in the disciplic line will be able to realize the essence of this book simply by the method of aural reception. *— Śrī Caitanya-caritāmṛta Ā*di-līlā *Intro.* ### 5. Mantras Must Be Received Through Disciplic Succession **For a mantra to have effect, it must be received from a bona fide spiritual master in the disciplic succession:** > sampradāya-vihīnā ye mantrās te niṣphalā matāḥ **"Unless you are initiated by a bona fide spiritual master in the disciplic succession, the *mantra *that you might have received is without any effect."** *— Padma Purāṇa* **Unless received through disciplic succession, a mantra has no efficacy for the chanter:** One may receive a published *mantra *anywhere, but unless it is accepted through the chain of disciplic succession, the *mantra *chanted without having been received from the disciplic succession has no efficacy. *— *Śrīmad-Bhāgavatam* [[sb/4/8/53|4.8.53]]* **Unless received through the paramparā system, a mantra will have no effect:** Unless one follows this *paramparā *system, the *mantra *one receives will be chanted for no purpose. Nowadays there are so many rascal *gurus *who manufacture their *mantras *as a process for material advancement, not spiritual advancement. Still, the *mantra *cannot be successful if it is manufactured. *Mantras *and the process of devotional service have special power, provided they are received from the authorized person. *— *Śrīmad-Bhāgavatam* [[sb/8/16/24|8.16.24]]* **One must receive his mantras from the authorized guru in a bona fide sampradāya if he wants to successfully advance in spiritual life:** Madhvācārya points out: > vidyāḥ karmaṇi ca sadā guroḥ prāptāḥ phala-pradāḥ anyathā naiva phala-dāḥ prasannoktāḥ phala-pradāḥ One must receive all kinds of *mantras *from a bona fide spiritual master; otherwise the *mantras *will not be fruitful.... All *mantras *should be received through the authorized *guru, *and the disciple must satisfy the *guru *in all respects, after surrendering at his lotus feet. In the *Padma Purāṇa *it is also said, *sampradāya-vihīnā ye mantrās te niṣphalā matāḥ. *There are four *sampradāyas, *or disciplic successions, namely the Brahma-sampradāya, the Rudra-sampradāya, the Śrī-sampradāya and the Kumāra-sampradāya. If one wants to advance in spiritual power, one must receive his *mantras *from one of these bona fide *sampradāyas; *otherwise he will never successfully advance in spiritual life. *— *Śrīmad-Bhāgavatam* [[sb/6/8/42|6.8.42]]* ### 6. Transcendental Literature Must Be Written Only in Accordance with the Disciplic Succession **Transcendental literature must be written according to the principle of disciplic succession:** **I have tried to preach the pastimes of Lord Śrī Caitanya Mahāprabhu's meeting with Rāmānanda Rāya in accordance with the notebooks of Śrī Svarūpa Dāmodara.** PURPORT: At the end of every chapter, the author admits the value of the disciplic succession. He never claims to have written this transcendental literature by carrying out research work. He simply admits his indebtedness to the notes taken by Svarūpa Dāmodara, Raghunātha dāsa Gosvāmī and other authoritative persons. This is the way of describing transcendental literatures, which are never meant for so-called scholars and research workers. The process is *mahājano yena gataḥ sa panthāḥ:* [*Cc Madhya *[[cc/madhya/17/186|17.186]]]* *one has to strictly follow great personalities and *ācāryas. Ācāryavān puruṣo veda: *one who has the favor of the *ācārya *knows everything. This statement made by Kavirāja Gosvāmī is very valuable for all pure devotees.... In this way the message is transmitted in the bona fide spiritual disciplic succession from bona fide spiritual master to bona fide student. Śrīla Kaviraja Gosvāmī therefore as usual concludes this chapter by reasserting his faith in the lotus feet of the Six Gosvāmīs. Thus he is able to set forth this transcendental literature, *Caitanya-caritāmṛta.* *— Śrī Caitanya-caritāmṛta *Madhya-līlā* [[cc/madhya/8/312|8.312]]* **To write commentaries, one must depend on the previous ācāryas and not deviate from them out of pride:** **"You have dared criticize Śrīdhara Svāmī, and you have begun your own commentary on Śrīmad-Bhāgavatam, not accepting his authority. That is your false pride. Śrīdhara Svāmī is the spiritual master of the entire world because by his mercy we can understand Śrīmad-Bhāgavatam.* *I therefore accept him as a spiritual master. Whatever you might write due to false pride, trying to surpass Śrīdhara Svāmī, would carry a contrary purport. Therefore no one would pay attention to it."** PURPORT: *Śrīmad-Bhāgavatam *has many *ṭīkās, *or commentaries, following the *paramparā *system, but Śrīdhara Svāmī's is first. The commentaries of all the other *ācāryas *follow his. The *paramparā *system does not allow one to deviate from the commentaries of the previous *ācāryas. *By depending upon the previous *ācāryas, *one can write beautiful commentaries. However, one cannot defy the previous *ācāryas. *The false pride that makes one think that he can write better than the previous *ācāryas *will make one's comments faulty. At the present moment it has become fashionable for everyone to write in his own way, but such writing is never accepted by serious devotees. Because of false pride, every scholar and philosopher wants to exhibit his learning by interpreting the *śāstras, *especially *Bhagavad-gītā *and *Śrīmad-Bhāgavatam, *in his own way. This system of commenting in one's own way is fully condemned by Śrī Caitanya Mahāprabhu. Therefore He says, *'artha-vyasta' likhana sei. *Commentaries written according to one's own philosophical way are never accepted; no one will appreciate such commentaries on the revealed scriptures. *— Śrī Caitanya-caritāmṛta *Antya-līlā* [[cc/antya/7/132|7.132-34]]* **A writer of transcendental literature never tries to surpass the previous ācāryas:** **O fools, just read *Caitanya-maṅgala*! By reading this book you can understand all the glories of Śrī Caitanya Mahāprabhu.** PURPORT: Śrī Vṛndāvana dāsa Ṭhākura's *Caitanya-bhāgavata *was originally entitled *Caitanya-maṅgala.... *This acceptance of *Śrī Caitanya-bhāgavata *by Kṛṣṇadāsa Kavirāja Gosvāmī indicates his acceptance of the disciplic succession. A writer of transcendental literature never tries to surpass the previous *ācāryas.* *— *Śrī Caitanya-caritāmṛta *Ā*di-līlā *[[cc/adi/8/33|8.33]]* **Etiquette regarding writing in the paramparā:** **This incident has been described in detail by Vrndāvana dāsa Ṭhākura. Therefore I have described it only in brief.** PURPORT: This is a matter of etiquette. If a previous *ācārya *has already written about something, there is no need to repeat it for personal sense gratification or to out-do the previous *ācārya. *Unless there is some definite improvement, one should not repeat. *— Śrī Caitanya-caritāmṛta *Madhya-līlā *[[cc/madhya/12/150|12.150]]* ### 7. The Brahma-Madhva-Gauḍīya-sampradaya **The Madhva-Gauḍīya-sampradāya stems from Lord Brahmā, Madhvācārya and Śrī Caitanya Mahāprabhu:** We have to accept Kṛṣṇa through the disciplic succession. There are four *sampradāyas, *disciplic successions. One comes from Lord Brahmā (the Brahma-sampradāya), and another comes from Lakṣmī, the goddess of fortune (the Śrī-sampradāya). There are also the Kumāra-sampradāya and the Rudra-sampradāya. At the present moment, the Brahma-sampradāya is represented by the Madhva-sampradāya, and we belong to the Madhva-Gauḍīya-sampradāya. Our original *sampradāya *stems from Madhvācārya. In that *sampradāya *there was Mādhavendra Purī, and Mādhavendra Purī's disciple was Śrī Īśvara Purī. Śrī Īśvara Purī's disciple was Lord Caitanya Mahāprabhu. Thus we are coming in the disciplic succession from Śrī Caitanya Mahāprabhu, and therefore our *sampradāya *is* *called the Madhva-Gauḍīya-sampradāya. It is not that we have manufactured a *sampradāya; *rather, our *sampradāya *stems from Lord Brahmā. *— Teachings of Lord Kapila, the Son of Devahuti* **The Gauḍīya Vaiṣṇava-sampradāya is a disciplic succession from Madhvācārya:** Śrī Mādhavendra Purī is one of the *ācāryas *in the disciplic succession from Madhvācārya. Mādhavendra Purī had two principal disciples, Īśvara Purī and Śrī Advaita Prabhu. Therefore the Gauḍīya Vaiṣṇava *sampradāya *is* *a disciplic succession from Madhvācārya. This fact has been accepted in the authorized books known as *Gaura-gaṇoddeśadīpikā *and *Prameya-ratnāvalī, *as well as by Gopāla Guru Gosvāmī. The *Gaura-gaṇoddeśa-dīpikā *clearly states the disciplic succession of the Gauḍīya Vaiṣṇavas as follows: "Lord Brahmā is the direct disciple of Viṣṇu, the Lord of the spiritual sky. His disciple is Nārada, Nārada's disciple is Vyāsa, and Vyāsa's disciples are Śukadeva Gosvāmī and Madhvācārya. Padmanābha Ācārya is the disciple of Madhvācārya, and Narahari is the disciple of Padmanābha Ācārya. Mādhava is the disciple of Narahari, Akṣobhya is the direct disciple of Mādhava, and Jayatīrtha is the disciple of Akṣobhya. Jayatīrtha's disciple is Jñānasindhu, and his disciple is Mahānidhi. Vidyānidhi is the disciple of Mahānidhi, and Rājendra is the disciple of Vidyānidhi. Jayadharma is the disciple of Rājendra. Puruṣottama is the disciple of Jayadharma. Śrīmān Lakṣmīpati is the disciple of Vyāsatīrtha, who is the disciple of Puruṣottama. And Mādhavendra Purī is the disciple of Lakṣmīpati." *— Śrī Caitanya-caritāmṛta Ā*di-līlā *[[cc/adi/6/40|6.40]]* **Members of the Brahma-sampradāya try to reclaim the fallen souls:** The creation of the material world is not blind or accidental. The living entities who are ever conditioned, or *nitya-baddha, *are thus given a chance for liberation under the guidance of His own representative like Brahmā. The Lord instructs Brahmā in Vedic knowledge in order to diffuse this knowledge to the conditioned souls. The conditioned souls are forgetful souls in their relationship with the Lord, and thus a period of creation and the process of dissemination of Vedic knowledge are necessary activities of the Lord. Lord Brahmā has a great responsibility in delivering the conditioned souls, and therefore he is very dear to the Lord. Brahmā also does his duty very perfectly, not only by generating the living entities but also by spreading his party for reclaiming the fallen souls. The party is called the Brahma-sampradāya, and any member of this party to date is naturally engaged in reclaiming the fallen souls back to Godhead, back home. The Lord is very much anxious to get back His parts and parcels, as stated in the *Bhagavad-gītā. *No one is more dear than the one who takes the task of reclaiming the fallen souls back to Godhead. *— *Śrīmad-Bhāgavatam* [[sb/2/9/19|2.9.19]]* ### 8. Non-Bona Fide Disciplic Successions **In Kali-yuga, unauthorized sampradāyas spring up and mislead the people:** **The great saintly King, Mahārāja Pṛthu, received knowledge from Sanat-kumāra, who was the great Vedic scholar. After receiving knowledge to be applied practically in his life, how did the saintly King attain his desired destination?** PURPORT: There are four Vaiṣṇava *sampradāyas *(systems) of disciplic succession. One *sampradāya *comes from Lord Brahmā, one from the goddess of fortune, one from the Kumāras, headed by Sanat-kumāra, and one from Lord Śiva. These four systems of disciplic succession are still going on. As King Pṛthu has illustrated, one who is serious to receive transcendental Vedic knowledge must accept a *guru, *or spiritual master, in one of these four disciplic successions. It is said that unless one accepts a *mantra *from one of these *sampradāyas, *the so-called *mantra *will not act in Kali-yuga. Many *sampradāyas *have sprung up without authority, and they are misleading the people by giving unauthorized *mantras. *The rascals of these so-called *sampradāyas *do not observe the Vedic rules and regulations. Although they are addicted to all kinds of sinful activities, they still offer the people *mantras *and thus mislead them. Intelligent persons, however, know that such *mantras *will never be successful, and as such they never patronize nonsensical *sampradāyas. *To get some facility for sense gratification, unfortunate people in this age receive *mantras *from these so-called *sampradāyas. *Pṛthu Mahārāja, however, showed by his example that one should receive knowledge from a bona fide *sampradāya. *Therefore Mahārāja Pṛthu accepted Sanat-kumāra as his spiritual master. *— *Śrīmad-Bhāgavatam* [[sb/4/17/5|4.17.5]]* **Knowledge received from disciplic successions of mental speculators is always imperfect:** **O great sage, you are as good as Brahmā, the original living being. Others follow custom only, as followed by the previous philosophical speculators.** PURPORT: It may be argued that Sukadeva Gosvāmī is not the only authority of perfect knowledge in transcendence because there are many other sages and their followers. Contemporary to Vyāsadeva or even prior to him there are many other great sages, such as Gautama, Kaṇāda, Jaimini, Kapila and Aṣṭāvakra, and all of them have presented a philosophical path by themselves. Patañjali is also one of them, and all these six great *ṛṣis *have their own way of thinking, exactly like the modern philosophers and mental speculators. The difference between the six philosophical paths put forward by the renowned sages above mentioned and that of Śukadeva Gosvāmī, as presented in the *Śrīmad-Bhāgavatam, *is* *that all the six sages mentioned above speak the facts according to their own thinking, but Śukadeva Gosvāmī presents the knowledge which comes down directly from Brahmājī, who is known as *ātma-bhū, *or born and educated by the Almighty Personality of Godhead.... The six great sages mentioned above may be great thinkers, but their knowledge by mental speculation is not perfect. However perfect an empiric philosopher may be in presenting a philosophical thesis, such knowledge is never perfect because it is produced by an imperfect mind. Such great sages also have their disciplic successions, but they are not authorized because such knowledge does not come directly from the independent Supreme Personality of Godhead, Nārāyaṇa. No one can be independent except Nārāyaṇa; therefore no one's knowledge can be perfect, for everyone's knowledge is dependent on the flickering mind. Mind is material and thus knowledge presented by material speculators is never transcendental and can never become perfect. Mundane philosophers, being imperfect in themselves, disagree with other philosophers because a mundane philosopher is not a philosopher at all unless he presents his own theory. Intelligent persons like Mahārāja Parīkṣit do not recognize such mental speculators, however great they may be, but hear from the authorities like Śukadeva Gosvāmī, who is nondifferent from the Supreme Personality of Godhead by the *paramparā *system, as is specially stressed in the *Bhagavad-gītā.* *— *Śrīmad-Bhāgavatam* [[sb/2/8/25|2.8.25]]* **One should not associate with unauthorized communities of so-called followers of Caitanya Mahāprabhu who do not strictly follow the conclusions of the śāstras:** In the *paramparā *system, the instructions taken from the bona fide spiritual master must also be based on revealed Vedic scriptures. One who is in the line of disciplic succession cannot manufacture his own way of behavior. There are many so-called followers of the Vaiṣṇava cult in the line of Caitanya Mahāprabhu who do not scrupulously follow the conclusions of the *śāstras, *and therefore they are considered to be *apa-sampradāya, *which means "outside of the *sampradāya*." Some of these groups are known as *āula, bāula, kartābhajā, neḍā, darveśa, sāṅi, sahajiyā, sakhībhekī, smārta, jāta-gosāñi, ativāḍī, cūḍādhārī *and* gaurāṅga-nāgarī. *In order to follow strictly the disciplic succession of Lord Caitanya Mahāprabhu, one should not associate with these *apa-sampradāya *communities. *— Śrī Caitanya-caritāmṛta Ā*di-līlā* [[cc/adi/7/48|7.48]]* ### 9. Other Important Instructions on the Principle of Disciplic Succession **The qualification for being situated in the transcendental disciplic succession:** In this age a person ... should chant the holy names of Hari and Kṛṣṇa, the *mahā-mantra. *That is the sum and substance of eternal religion, known as *sanātana-dharma.... *Vaiṣṇava *śāstra *refers to *śruti, *or the *Vedas, *which are called *śabda-pramāṇa, *the evidence of transcendental sound. If one strictly follows the Vedic literature and chants the holy name of the Supreme Personality of Godhead, he will actually be situated in the transcendental disciplic succession. *— Śrī Caitanya-caritāmṛta *Madhya-līlā* [[cc/madhya/9/362|9.362]]* **The transcendental potency of the Hare Kṛṣṇa mantra is transmitted through disciplic succession:** **When someone heard the chanting of the holy name from the mouth of Śrī Caitanya Mahāprabhu, and someone else heard this chanting from that second person, and someone again heard this chanting from the third person, everyone in all countries became a Vaiṣṇava through such disciplic succession. Thus everyone chanted the holy name of Kṛṣṇa and Hari, and they danced, cried and smiled.** PURPORT:The transcendental power or potency of the Hare Kṛṣṇa *mahā-mantra *is* *herein explained. First, the holy name is vibrated by Śrī Caitanya Mahāprabhu. When someone hears from Him directly, he is purified. When another person hears from that person, he also is purified. In this way the purification process is advanced among pure devotees. Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead, and no one can claim His potency. Nonetheless, if one is a pure devotee, hundreds and thousands of men can be purified by his vibration. This potency is within every living being, provided he chants the Hare Kṛṣṇa *mahā-mantra *offenselessly and without material motives. When a pure devotee chants offenselessly, another person will become a Vaiṣṇava, and from him another Vaiṣṇava will emerge. This is the *paramparā *system. *— Śrī Caitanya-caritāmṛta *Madhya-līlā* [[cc/madhya/17/48-49|17.48-49]]* **One can be empowered by the disciplic succession to excel even the Lord:** **Śrī Caitanya Mahāprabhu continued, "You can perform a task that even I cannot do. But for You, I cannot find anyone in Gauḍa-deśa who can fulfill My mission there."** PURPORT: In the incarnation of Gaura-Nitāi, the Lord is not supposed to kill demons but deliver them by preaching Kṛṣṇa consciousness. In the case of Jagāi and Mādhāi, Śrī Caitanya Mahāprabhu was so angry that He would have immediately killed them, but Nityānanda Prabhu was so kind that He not only saved them from death but elevated them to the transcendental position. Thus what was not possible for Śrī Caitanya Mahāprabhu was carried out by Nityānanda Prabhu. Similarly, if one is true to Gaura-Nitāi's service in the disciplic succession, he can excel Nityānanda Prabhu's service. This is the process of disciplic succession. Nityānanda Prabhu delivered Jagāi and Mādhāi, but a servant of Nityānanda Prabhu, by His grace, can deliver many thousands of Jagāis and Mādhāis. That is the special benediction of the disciplic succession. One who is situated in the disciplic succession can be understood by the result of his activities.... By the grace of Viṣṇu, a Vaiṣṇava can render better service than Viṣṇu; that is the special prerogative of a Vaiṣṇava. The Lord actually wants to see His servants work more gloriously than Himself. *— Śrī Caitanya-caritāmṛta *Madhya-līlā *[[cc/madhya/16/65|16.65]]* **The guru accepts the disciple's respect on behalf of Kṛṣṇa:** One has to surrender unto Kṛsṇa through the via medium of the *guru, *not directly. This is the process. The *guru *does not accept respect from his disciple for his personal self but conveys this respect to Kṛṣṇa.... it is stated in *Bhagavad-gītā *that knowledge of Kṛṣṇa is received through the *paramparā, *the disciplic succession. *Evaṁ paramparā-prāptam* [*Bg* [[bg/4/2|4.2]]]*. *The *guru *offers the same respects to his *guru, *and his *guru *offers respects to his, and so it goes all the way to Kṛṣṇa. Thus the mercy of Kṛṣṇa comes down through the *paramparā *system, and the respect offered to Kṛṣṇa is offered up through the *paramparā *system. One has to learn to approach the Supreme Personality of Godhead in this way. Thus if we want to approach God, we have to take shelter of the *guru *in the beginning. *— Teachings of Lord Kapila, the Son of Devahuti* **One must understand Lord Caitanya and Lord Kṛṣna through the disciplic succession:** One should understand Śrī Kṛṣṇa Caitanya and Lord Śrī Kṛṣṇa from the Gosvāmīs in the *paramparā *system. This Kṛṣṇa consciousness movement is following as strictly as possible in the footsteps of the Gosvāmīs. Narottama dāsa Ṭhākura says, *ei chaya gosāñi yāṅra, mui tāṇra dāsa:* "I am the servant of the Six Gosvāmīs." The philosophy of Kṛṣṇa consciousness is to become the servant of the servant of the servant of the Lord [*Cc Madhya* [[cc/madhya/13/80|13.80]]]. Whoever wants to understand the difficult subject matter of *kṛṣṇa-kathā *should accept the disciplic succession. If one is somehow or other able to understand Kṛṣṇa, his life will be successful. *Tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna* [Bg [[bg/4/9|4.9]]]*.* A perfect devotee is able to understand Kṛṣṇa through the disciplic succession, and his entrance into the kingdom of God is thereby certainly opened. When one understands Kṛṣṇa, there is no difficulty in transferring oneself to the spiritual kingdom. *— Śrī Caitanya-caritāmṛta *Madhya-līlā *[[cc/madhya/25/271|25.271]]* **One can hear Śrī Caitanya Mahāprabhu through the paramparā system and thus become purified:** Śrī Caitanya Mahāprabhu appeared five hundred years ago, but it cannot be said that now the potency of the Hare Kṛṣṇa *mahā-mantra *is* *less powerful than it was in His presence. By hearing Śrī Caitanya Mahāprabhu through the *paramparā *system, one can be purified. Therefore in this verse it is said: *tathāpi tāṅra darśana-śravaṇa-prabhāve. *It is not that everyone is able to see Kṛṣṇa or Śrī Kṛṣṇa Caitanya Mahāprabhu physically, but if one hears about Him through books like *Śrī Caitanya-caritāmṛta *and through the *paramparā *system of pure Vaiṣṇavas, there is no difficulty in becoming a pure Vaiṣṇava, free from mundane desires and personal motivations. *— Śrī Caitanya-caritāmṛta *Madhya-līlā *[[cc/madhya/17/51|17.51]]* **The spiritual master is respected as the representative of Brahmā, the original spiritual master:** **At the auspicious arrival of Śrī Nārada, Śrī Vyāsadeva got up respectfully and worshiped him, giving him veneration equal to that given to Brahmājī, the creator.** PURPORT: *Vidhi *means Brahmā, the first created living being. He is the original student as well as professor of the *Vedas. *He learned it from Śrī Kṛṣṇa and taught Nārada first. So Nārada is the second *ācārya *in the line of spiritual disciplic succession. He is the representative of Brahmā, and therefore he is respected exactly like Brahmā, the father of all *vidhis *(regulations); similarly all other successive disciples in the chain are also equally respected as representatives of the original spiritual master. *— *Śrīmad-Bhāgavatam* [[sb/1/4/33|1.4.33]]* **Mādhavendra Purī established worship of Rādhā along with Kṛṣṇa, in the Madhva-sampradāya:** **Upon seeing Śrī Caitanya Mahāprabhu in such an ecstatic mood, Śrī Raṅga Purī said, "Your Holiness, please get up. Your Holiness is certainly related to Śrī Mādhavendra Purī, without whom there is no flavor of ecstatic love."** PURPORT: Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks that in the disciplic succession of Madhvācārya-up to the advent of His Holiness Śrīpāda Lakṣmīpati Tīrtha-only Lord Kṛṣṇa was worshiped. After Śrīla Mādhavendra Purī, worship of both Rādhā and Kṛṣṇa was established. For this reason Śrī Mādhavendra Purī is accepted as the root of worship in ecstatic love. Unless one is connected to the disciplic succession of Mādhavendra Purī, there is no possibility of awakening the symptoms of ecstatic love. *— Śrī Caitanya-caritāmṛta *Madhya-līlā* [[cc/madhya/9/288|9.288-89]]* **Rather than manufacture many ways of chanting, one should chant only those songs and narrations left by the previous ācāryas received through disciplic succession:** **O my Lord Nṛsiṁhadeva.... I shall chant Your glories, following exactly in the footsteps of Lord Brahmā and his disciplic succession. In this way I shall undoubtedly be able to cross the ocean of nescience.** PURPORT: As soon as a devotee can chant the holy name and glories of the Supreme Lord, he certainly comes to the liberated position. Attachment for glorifying the Lord by hearing and chanting the holy name and activities of the Lord (*śravaṇaṁ kīrtanaṁ viṣṇoḥ* [SB 7.5.23]) certainly brings one to the position where material contamination is absent. One should chant the bona fide songs received from the disciplic succession. In *Bhagavad-gītā *it is said that the chanting is powerful when one follows the disciplic succession *(evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ* [*Bg* [[bg/4/2|4.2]]]). Manufacturing many ways of chanting will never be effective. However, chanting the song or the narration left by the previous *ācāryas *(*mahājano yena gataḥ sa panthāḥ* [*Cc Madhya *[[cc/madhya/17/186|17.186]]])* *is* *extremely effective, and this process is very easy. *— *Śrīmad-Bhāgavatam* [[sb/7/9/18|7.9.18]]* **Anyone discharging duties in disciplic succession gains fame in this life and salvation in the next:** Brahmā is the direct recipient of Vedic knowledge from the Personality of Godhead, and anyone discharging his entrusted duties in disciplic succession from Brahmā is sure to gain fame in this life and salvation in the next. *— *Śrīmad-Bhāgavatam *[[sb/3/13/8|3.13.8]]*