This account narrates an intriguing event tied to the origins of Siddhānta Rahasya, believed to have been authored by Śrī Mahāprabhu in Vikrama Saṁvat 1549 (1492 AD). According to both the hagiographies of Śrī Mahāprabhu and internal evidence from the text itself, its composition is said to have occurred in Gokula on Śrāvaṇa Śukla Ekādaśī, during midnight.

The Vallabha Digvijaya, composed by Śrī Yadunāthajī, recounts the event.

He (Śrī Gokulanātha) also provided the Gadyamantra, accompanied by divine emotions (bhāvanā), instructing that others too should be initiated into this doctrine. Śrī Mahāprabhu was assured (by Śrī Gokulanātha) that through absolute surrender (sarvasva-samarpana), those initiated would gain the ability to experience the Lord’s divine līlā. The next morning, Śrī Mahāprabhu imparted this initiation to Dāmodaradāsa and Kṛṣṇadāsa.

According to the accounts in 84 Vaiṣṇavan Kī Vārtā, following this divine revelation, Śrī Mahāprabhu inquired of Dāmodaradāsa Harṣāṇī, who was sleeping nearby:

Damla! Te kuchu sunyo? (Did you hear anything?)

To which Dāmodaradāsa replied,

Maharāj! I heard Śrī Ṭhākurjī’s words but could not comprehend them.

This lack of comprehension resonates with scriptures like the Bṛhadāraṇyaka Upaniṣad, which proclaims:

ayam ātmā sarveṣāṁ bhūtānām adhipatiḥ sarveṣāṁ bhūtānām rājā… asminn ātmany sarve prāṇāḥ sarve lokāḥ sarve devāḥ sarvāṇi bhūtāni sarve evātmānaḥ samarpitāḥ

This Self (ātmā) is the master (adhipatiḥ) of all beings (sarveṣāṁ bhūtānām), the king (rājā) of all beings (sarveṣāṁ bhūtānām). In this Self (asminn ātmany), all breaths (sarve prāṇāḥ), all worlds (sarve lokāḥ), all gods (sarve devāḥ), all beings (sarvāṇi bhūtāni), and all selves (sarve evātmānaḥ) are offered or surrendered (samarpitāḥ).

Similarly, in the Bhagavad-gītā (9.34), Śrī Kṛṣṇa commands:

man-manā bhava mad-bhakto mad-yājī māṁ namaskuru mām evaiṣyasi satyaṁ te pratijāne priyo me

Focus your mind on Me, become My devotee, perform worship for Me, bow to Me, and surely you shall come to Me—this is My promise to you, as you are dear to Me. However, the true essence of this promise and its assurance of divine love often remains unclear.

Likewise, in the Śrīmad Bhāgavatam (9.4.65), the Lord states:

ye dārāgāraputrāptān prāṇān vittam imaṁ paraṁ hitvā māṁ śaraṇaṁ yātāḥ kathaṁ tāṁs tyaktum utsahe

Those who abandon everything—wife, home, children, wealth, and even life itself—and surrender to Me, how could I ever forsake them? Yet, its true intent often goes ungrasped.

When Śrī Mahāprabhu directly repeated the Gadyamantra with divine sentiments (bhāvanā) as communicated by the Lord, even then, its depth remained incomprehensible to many. Scholars frequently debate whether the Gadyamantra was directly revealed by the Lord (bhagavad-ukta), composed by Śrī Mahāprabhu (prabhūkta), expressed by His disciples (prabhucarano’kta), or later added by Śrī Gokulanātha in a subsequent period. Questions arise because, although the phrase sākṣād bhagavatā proktaṁ (directly spoken by the Lord) is mentioned, the Gadyamantra is not explicitly quoted in continuation (in Siddhānta-rahasya).

Similar doubts surround the pañcākṣara mantra (five-syllable mantra), which is not repeated verbatim, yet no one questions its origin. Historically, Śrī Kṛṣṇadāsa Adhikārī noted that Śrī Gopāla mantra, both eight-syllable and five-syllable, was imparted, and the Gadyamantra was given to all beings to guide them towards Kṛṣṇa.

Despite being repeated and sung for generations, the essence of such mantras often remains elusive, underscoring the depth of surrender and divine understanding required to grasp them fully.

The origins and significance of the Gadyamantra, examining its integration into Puṣṭimārga’s initiation tradition. It reflects upon how certain scholars attribute the incorporation of this mantra to Śrīprabhucharaṇa (Śrī Vithṭhalanātha Jī), alongside the Pañcākṣara Mantra, rather than to Śrīgokulnāthjī. References to Śrīgopīnāthjī’s Sādhanadīpikā indicate that the Gadyamantra was already part of initiation practices before Śrīgokulnāthjī’s time, suggesting it held profound significance in the framework established by earlier spiritual authorities.

The Gadyamantra is explained as a profound extension of the surrender (samarpana) principle outlined in the Pañcākṣara Mantra. While the latter emphasizes personal surrender (ātma-nivedana), the Gadyamantra elaborates on surrendering all material and emotional attachments to the Lord. It emphasizes the concept of dedicating oneself and all related elements to the service of Śrīkṛṣṇa, highlighting the necessity of utilizing surrendered assets in divine service to fully realize the essence of surrender. Without this practical application (viniyoga), the act of surrender remains incomplete.

Śrīmahāprabhu received this revelation as part of the divine instruction during Śrāvaṇa Śukla Ekādaśī, where the Lord clarified the intrinsic link between surrender and its application in service. This directive is summarized in the principle:

asamarpita-vastūnāṁ tasmād varjanam ācaret |
nivedibhiḥ samayaṁ sarvaṁ kuryād iti sthitiḥ

One who has surrendered should renounce unsurrendered things and conduct all affairs as acts of surrender.

In conclusion, the Gadyamantra’s core is the divine secret of surrender (samarpana), reaffirming the ultimate relationship between the surrendered soul and the Lord’s service. While the mantras themselves remain hidden due to their sanctity, the concepts they encapsulate are vividly expounded in Siddhānta-rahasya.

The soul (jīva) is imbued with numerous types of flaws. For instance:

  1. Connection with ignorance (avidyā): This leads to false notions of ego (ahantā) and attachment (mamatā), which further result in efforts for mere sustenance (prāṇadhāraṇa). Subtle flaws such as desires, anger, greed (kāma, krodha, lobha), and natural tendencies like hunger and thirst (kṣudhāpipāsā) exist within the subtle body (sūkṣma śarīra). The gross body (sthūla śarīra) also harbors impurities and inherent afflictions such as diseases.

  2. Contamination from sinful regions: According to the scriptures, one may accrue flaws by being born in or even traveling through regions dominated by sinful actions.

  3. The effects of the age of Kali (kalikāla): Many righteous and religious practices have disappeared due to the influence of Kali-yuga. Scriptures accept the flaws caused by time (kālajanita).

  4. Deliberate or ignorant misconduct: At times, knowingly or under the influence of attachment (moha), we engage in actions considered condemnable by both society (loka) and the scriptures (śāstra).

  5. Unintentional or unavoidable wrongdoings: In certain inevitable circumstances, unknowingly or reluctantly, we commit actions frowned upon by society and scripture.

Thus, the soul remains filled with various flaws condemned in both societal and scriptural contexts. However, upon establishing connection with Brahman (brahmasaṁbandha), these flaws, whether eradicated or not, do not hinder the devotional service (bhagavat-sevā) performed by the devotee (puṣṭi-jīva). These flaws cannot be removed by any means other than brahmasaṁbandha.

The true essence of brahmasaṁbandha is realized only upon the renunciation of unsurrendered possessions. Essentially, one who has surrendered themselves (ātmanivedana) should conduct all their activities as acts of dedication. However, one precaution is vital: Never offer anything to Śrīkṛṣṇa that has already been consumed or used. Such possessions, already enjoyed by us, become impure or remnants (ucchiṣṭa), rendering them inappropriate for offering to Śrīkṛṣṇa. Thus, surrendering all possessions before personal usage is essential.

How can the surrendered soul (ātmanivedī) maintain daily activities after offering everything to Bhagavān? And since consuming unsurrendered items is prohibited, how can these principles coexist?

In the practice of Puṣṭimārga, the rule prohibiting the reconsumption or use of items offered to Bhagavān does not apply. Like household servants consuming items enjoyed by their master, devotees in Puṣṭimārga should first offer everything to Śrī Bhagavān and then partake in it themselves. Therefore, there is no contradiction or difficulty in the principles of total surrender and renunciation of the unsurrendered.

Once the possessions offered during brahmasaṁbandha are utilized in Bhagavān’s service, all their flaws are eradicated—whether directly or indirectly. Consuming such flaw-free, Brahman-affiliated items does not invite any worldly harms. Just as rivers merging into the Ganga are accepted as Gangajal without consideration of their independent nature or qualities, worldly items integrated into Bhagavān’s service transcend their inherent flaws and are beyond worldly consideration.

All worldly forms accepted by the Lord (Bhagavān) belong to Him and are meant for Him. Our very existence and purpose are also integral to His divine play (bhagavad-līlā) and intended for His service (bhagavat-sevā). Therefore, after offering everything to Him, when it is accepted back as His prasāda (grace), it becomes free from flaws. When everything is dedicated to the service of the Lord, it transforms and becomes divine (bhagavad-ātma).

This is the profound secret of the Puṣṭimārga doctrine. It encapsulates the sentiment desired by Bhagavān during the initiation into His service and beyond. This very sentiment was revealed in Gokula by Śrī Bhagavān to Śrī Mahāprabhu. On that sacred night, when Śrī Mahāprabhu, awake with concern for the upliftment of the puṣṭi-jīvas, the revelation of this secret alleviated His worries. However, even to this day, many puṣṭi-jīvas near Śrī Mahāprabhu, despite hearing this profound secret, fail to truly comprehend it.

Damla! Yah mārg tere liye prakāṭ kiyo hai

Damla (Dāmodardāsa Harṣaṇī Jī)! This path is revealed for you.

What an expression of endearment in these words! Damla! Te kuch sunyo'? (Damla! Did you hear anything?). How eager this question is to convey and explain the entire secret of the doctrine to His puṣṭi-jīvas, whether or not they are capable of understanding it.

Hence, Harijīvana remarks that until the Lord expresses His closeness (apnatva), merely reading or listening to the doctrines of Puṣṭimārga does not lead to understanding. The principle of surrender (samarpana) has been read and heard across the Upaniṣads, Bhagavad-gītā, Pāñcarātra, and Śrīmad Bhāgavata.

By thoroughly churning the ocean of nectar-like Śrīmad Bhāgavata, Śrī Vallabhācārya Mahāprabhu awakened His dormant puṣṭi-jīvas and asked, Damla! Te kuch sunyo? Śrī Mahāprabhu is never content with merely narrating or explaining. He wishes to place Parabrahma Paramātmā Puruṣottama Śrī Kṛṣṇa directly in the hands of the puṣṭi-jīvas.

sevā sāj siṅgār subhag rasa na pāna prakaṭāyo,
vṛndāvana nikuñjaki līlā hari jīvana svāda cakāyo,
jo loṅ hari āpunapo na janāve to loṅ sakal siddhānta mārgako paṛhe sune nahi āve

The arrangements for His service, His graceful adornments, the nectar of His divine play in the groves of Vṛndāvana, and the taste of Hari’s essence have all been revealed; but until Hari Himself expresses His closeness, merely reading or listening to the doctrines is of no avail.