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Narayanidd

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Not in translated form. There have been several editions published over the years in Sanskrit with either Hindi or Bengali translations. The edition I have is by Haridas Shastri, with Hindi translation. This is the one I am working from to prepare the Gaudiya Grantha Mandir edition, but that will have no translation.

 

I am finding the HBV rather interesting from a textual point of view. Gopala Bhatta himself says in several places that he is basing his viewpoint on the Krama Dipika, an important Nimbarka sampradaya text. On the whole, however, HBV uses practically nothing from the South Indian Pancharatra tradition and far more from the Skanda, Padma, Purana, Vishnudharmottara, Naradiya and Vishnu Puranas, in approximately that order (though I will do a more accurate count when I am finished). The Bhagavata is also quoted extensively, but mostly in the 10th and 11th chapters, i.e., those not concerned with specifics of ritual, but of broadly based Vaishnava activities. These are the ones that would contain material most familiar to Gaudiya Vaishnavas, who would consider much of the rest of the book to be of somewhat arcane interest.

 

The Pancharatrika texts used--principally Gautamiya Tantra, Narada Pancharatra, Hayasirsha Pancharatra, Sanatkumara Kalpa (not Samhita), Krama Dipika--are not part of the South Indian Pancharatrika tradition, though they evidently share common features.

 

The third set of sources for HBV, used in far less amount, are the traditional Smriti Shastras.

 

Another interesting feature of HBV is its marginal importance for Gaudiya Vaishnavas. In many ways it and Krama Dipika (at least where Pancharatrika matters are concerned) have been superseded in our sampradaya by works like Radhakrishna Das's Sadhana Dipika, Dhyana Chandra's Paddhati, Siddha Krishna Das's Sadhanamrita-candrika and Gaura-govindarcana-paddhati, etc. Bhakti-candrika contains specifics of Gaura Puja. The relationship of current Gaudiya practices to HBV could be compared to the relationship of Goswami lila texts to the Bhagavata itself. They are starting points only.

 

An in-depth comparative study of these ritual texts is desirable. I would especially be interested in the possible link with the Nimbarka sampradaya, especially where the specific mantras (18-syllable and Kama-gayatri) are concerned. Mantra links are especially important where sampradayas are concerned and should be taken into consideration wherever diksha, etc., are discussed.

 

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