The Nine Jewels (Nava-ratna) by Harirama Vyasa Gosvamin Translated by Neal Delmonico (Nitai das)

I bow to Krsna, the youthful, who is worshiped with love by Radha and the others, easy to find in the forest of Vrnda, the lord of all who is controlled by the slightest trace of bhakti (1) Victory to the blazing sun of Madhva from whom the light of bhakti appeared that destroyed the darkness of the foul words of the Mayavadin. (2)

I perpetually praise the Vaisnavas whose hopes are focused in Govinda by the mercy of whom Harirama Vyasa sets forth his subtle course. (3) One's own lineage of gurus, by which one's single-minded (bhakti) is achieved, is to be constantly remembered by the holy. Apart from this there is no cause of success. (4)

That is stated in the Padma:

Without a tradition of transmission, mantra are considered fruitless. Therefore, in the Age of Kali there will be four founders of tradition: Sri, Brahma, Rudra, and Sanaka, earth-purifying devotees of Visnu. Sri (Laksmi) accepted Ramanuja; the four-faced one (Brahma) Madhvacarya; Rudra Visnusvamin; the four Sanas Nimbaditya. My own is like this:

Lord Sri Krsna, Brahma, Narada Badarayana, Sri Madhva, Padmanabha, Nrhari, and Madhava; Aksobhya and Jayatirtha, Jnanasindhu, Dayanidhi, and Vidyanidhi too, then Rajendra, Jayadharma Muni, Purusottama, Brahmanya, and his (disciple) Vyasatirtha, Laksmipati, then fortunate Madhavendra, the lord of sannyasis, his was Isvara and his was Madhava, who became dear to Radha and Krsna I became his object of compassion with the name Harirama. (5-8)

The nine truth jewels that the noble one, Master Madhva, king of the speakers of truth, taught are accepted by me as well. (9) They are:

Hari is the highest, the world real, Difference actual, living beings servants of Visnu, theirs a hierarchy one to the other, liberation attaining the feet of Hari, its cause highest bhakti,

the triad headed by perception the sources of knowledge, and Madhava known by the Veda. Among them, the supremacy of Hari, as the sages of the Svetasvatara read:

We know that great god, highest of the gods, and that divinity, highest of the divinities, that highest master of masters, beyond the highest, that God, lord of the world, worthy of our worship. (Svet. U., 6.7) And the Lord himself says:

There is nothing higher than me, O Dhananjaya! (Bh. g., 7.7) And thus he is the cause of it all; is eternal being, consciousness, and joy; is possessed of qualities like knowledge and such; is all-pervading; has powers headed by Radha; and has an eternal abode with eternal activities. (10)

Among them, his being the cause is stated in the Svetasvatara:

He is the cause, the overseer of the overseers of the senses; He has no producer nor any overseer. (Svet. U., 6.9) And tradition (smrti):

The highest lord is Krsna the embodiment of being, consciousness, and joy; Without beginning, himself the beginning, Govinda is the cause of all causes. (Br. Sam. 5.1) And the followers of the Atharvan say:

He knew joy as Brahman. (Tait. U., 3.6)

That one is Govinda who is embodied being, consciousness, and joy. (Gopala Tapani U., )

Consciousness and joy's having form appears like the raga (in music). Otherwise the revelation becomes offended. So said the true guru. (11) There is no difference between body and embodied This too is well demonstrated.

Now the possession of the qualities of knowledge, etc.: So indeed recite the followers of Atharvan:

He who is all-knowing, all-understanding, whose austerity is knowing, ... (Mund. U., 1.1.9) And the Taittiriyas:

One who knows the joy of Brahman fears nothing at all (Tait. U., 2.9)

His being fit for taking shelter in and his friendliness is recited by the Svetasvatara:

He is the shelter of all, the friend of all. (Svet. U., 3.17/?)

The qualities are not different from the possessor of the qualities, because of the certainty of revealed and traditional texts. (12) The Kathas recite: Just as water rained on the heights runs down to lower mountanous places, so do those who see those qualities as separate run after them. (Katha U., 2.1.14) And in another revealed text:

One who sees a distinction between Brahman and its qualities goes to the lowest darkness;

But one who sees both difference and non-difference goes to the middle darkness. (?) So too said Brahma:

Who is able to measure the qualities of you, who are none other than your qualities, who has descended for the welfare of all? (Bhag. P., 10.14.7) And Sri Parasara:

He consists of unlimited, auspicious qualities; with a little of his own power, he carries the whole creation. (?)

The statement of difference that is found as in "Hari's body and qualities" is considered by speakers of the truth to be like the "head" of Rahu. (13)

And has said Lord Patanjali:

A vikalpa is a verbal cognition that corresponds to no real thing. (Yoga-sutra, 1.9)

The commentator gives the example "consciousness is the true nature of brahman [the text of the the Yoga-sutra has purusa in place of brahman]". Now all-pervasiveness As the Kathas recite:

Knowing that great, pervasive self, the wise one does not lament. (Katha U., 2.1.4) As well as the Taittiriyas:

That little bit of universe that is seen or even that of which is heard,

inside and outside, pervading it all Narayana is situated. (?) Now his having the powers, Radha and the rest: For instance, the revealed text, Rk-parisista:

Deity Madhava with Radha, and Radha with Madhava, they shine forth among the people. (?) In the Purusa-bodhini and the Atharva Upanisad, beginning with "In the place called Gokula, in the region of Mathura" and later "on his two sides, Candravli and Radhika" it is conveyed that Radha is his primary nature (prakrti), eternal, free of the qualities, adorned by all ornaments, limitless beauty, loveliness, and so forth.

That highest power, consisting of the highest, that is praised in the revealed texts and others, having the nature of pleasure giving and so forth, she is Radha. So say the wise. (14) The Svetasvataras recite, for instance:

It is heard that this one's highest power is manifold: intimately personal (svabhaviki) and knowledge, strength, and action. (Svet. U., 6.8) "Intimately personal" means she as connected to his true nature; knowledge is consciousness, strength the cohesive and action the joyful. (15)

And Parasara:

I praise her who is gone beyond, beyond speech, mind, and qualification, who is ascertained by the knowledge of knowers, that highest goddess. The joyful, cohesive, and conscious alone are in you the shelter of all. The pleasing, hurting, and mixed are not in you, devoid of all the qualities. (?) Now what is said in the Gautamiya Tantra by the Lord:

I am indeed being, truth, and ultimacy, the three principles, That Radha, too, my beloved, is by nature the three principles. I am beyond nature; so too is she, the form of my power. (?)