 | |
| Founder | |
|---|---|
| Chaitanya Mahaprabhu (1486–1534) | |
| Regions with significant populations | |
| Religions | |
| Vaishnavism (Hinduism) | |
| Scriptures | |
| Languages | |
Gaudiya Vaishnavism (IAST:Gauḍīya Vaiṣṇavasampradāyaḥ), also known asChaitanya Vaishnavism,[1][2][note 1] is aVaishnavaHindu religious movement inspired byChaitanya Mahaprabhu (1486–1534) in India.[14] "Gaudiya" refers to the Gaura orGauḍa region ofBengal (present-dayMalda district ofWest Bengal andRajshahi district ofBangladesh), with Vaishnavism meaning "the worship ofVishnu". Specifically, it is part ofKrishnaism–Krishna-centric Vaishnavite traditions.[15]
Its theological basis is primarily that of theBhagavad Gita andBhagavata Purana (known within the tradition as theSrimad Bhagavatam), as interpreted by early followers of Chaitanya, such asSanatana Goswami,Rupa Goswami,Jiva Goswami,Gopala Bhatta Goswami and others.[16][17]
The focus of Gaudiya Vaishnavism is the devotional worship (known asbhakti yoga) ofRadha andKrishna, and their many divine incarnations as the supreme forms of God,Svayam Bhagavan. Most popularly, this worship takes the form of singing Radha and Krishna's holy names, such as "Hare", "Krishna" and "Rama", most commonly in the form of theHare Krishna (mantra), also known askirtan and dancing along with it.
Gaudiya Vaishnavism is the spiritual and philosophical foundation of the well-knownInternational Society for Krishna Consciousness, more often called the "Hare Krishna Movement".[18][19]
According to Gaudiya Vaishnava philosophy,consciousness is not a product ofmatter, but is instead a manifestation of thesoul.[20] All living beings (jivas), including animals and trees, have a soul. That soul is distinct from their current physical body – the nature of the soul being eternal, immutable, and indestructible without any particular birth or death.[21] The soul does not die when the body dies, but it is transmigrated into another new body and takes new birth in a new body.[22] Souls which are captivated by the illusory nature of the world (Maya) are repeatedlyreborn among 8.4 million species of life on this planet and in other worlds in accordance to the laws ofkarma and individual desire. This is consistent with the concept ofsamsara found inHindu,Sikh andBuddhist beliefs.[23][24]
Release from the process ofsamsara (known asmoksha) is believed to be achievable through a variety ofspiritual practices, and in general, is the ultimate aim in life.[25] However, within Gaudiya Vaishnavism, it isbhakti in its purest state (or "pure love of God") which is given as the ultimate aim, rather than liberation from the cycle of rebirth. Gaudiya Vaishnava tradition asserts that in the currentyuga, which is Kali Yuga, singing and chanting the various sacred names of God (Krishna) are sufficient for spiritual liberation.[26]
One of the defining aspects of Gaudiya Vaishnavism is that Krishna is worshiped specifically as the source of allavataric incarnations of God.[citation needed] Theologians refer to verse 1.3.28 of theBhagavata Purana, "krsnastu bhagavan svayam", literally "Krishna is God Himself" to point to Krishna as the Supreme Being.[26] Jiva Gosvami calls this phrase the "paribhasha-sutra" (definitive rule) of the theology of the Gaudiya Vaishnava school and amahavakya (governing proposition).[27]: 381
A particularly distinct part of the Gaudiya Vaishnava philosophy espoused by Chaitanya Mahaprabhu is the concept ofAchintya Bheda Abheda, which translates to "inconceivable oneness and difference" in the context of the soul's relationship with Krishna,[28][29][30][note 2] and also Krishna's relationship with his other energies (i.e. the material world).[32]
Inquality, the soul (jiva) is described as being identical to God, but in terms ofquantity, individualjivas are said to beinfinitesimal in comparison to theunlimited Supreme Being. The exact nature of this relationship (being simultaneously one and different with Krishna) is inconceivable to the human mind but can be experienced through the process ofBhakti yoga.
This philosophy serves as a meeting of two opposing schools ofHindu philosophy, puremonism (God and the soul as one entity) and puredualism (God and the soul as absolutely separate). This philosophy largely recapitulates the concepts of qualified nondualism practiced by the older Vedantic schoolVishishtadvaita, but emphasizes the figure of Krishna over Narayana and holy sites in and around Vrindavan and Bengal over sites in Tamil Nadu. In practice, Gaudiya Vaishnava philosophy has much more in common with the dualistic schools especially closely following theological traditions established byMadhvacharya'sDvaita Vedanta.
Jiva Goswami wroteSat Sandarbhas as an analysis of theBhagvata Purana to elaborate on the philosophy ofChaitanya Mahaprabhu. The six treatises are:[27]: 376–384
The practical process of performing devotional acts in ones life is described asbhakti orbhakti-yoga, and is supported by activities of nine different types.[35][36] The two distinct divisions ofsadhana-bhakti arevaidhi-bhakti andraganuga-bhakti.[37][38]Rupa Goswami definesvaidhi-bhakti as thatbhakti which is taken up not by natural liking but by consideration of scriptural injunctions.[39][40] He describes the two categories of the highestbhakti asbhava-bhakti (devotion via feelings of intense emotion) andprema-bhakti (devotion of love). The two are essentially different intensities of the same participation in devotion via emotional expression.[41]Raganuga-bhakti, on the other hand, followsragatmika-bhakti,[42][43] thebhakti present in Krishna's eternal associates, which is driven byraga, a natural absorption in the object of service.[44][45]Jiva Goswami's conclusion inBhakti Sandarbha is thatraganuga-bhakti is the onlyabhidheya, viable process, recommended by theBhagavatam.[27] The goal ofraganuga-bhakti is for thejiva to realize its true essential nature.[46]
Within hisSiksastaka prayers, Chaitanya compares the process ofbhakti-yoga to that of cleansing a dirty place of dust, wherein our consciousness is the object in need of purification.[47] This purification takes place largely through thechanting andsinging of Radha and Krishna's names. Specifically, theHare Krishna (mantra) is chanted and sung by practitioners on a daily basis, sometimes for many hours each day.[48] Famously within the tradition, one of Chaitanya Mahaprabhu's close associates,Haridasa Thakur, is reported to have chanted 300,000 holy names of God each day.[49]
Gaudiya Vaishnavas follow avegetarian diet, abstaining from all types of animal flesh, fish and eggs.[50][51][52] Onion and garlic are also avoided as they are believed to promote atamasic andrajasic form of consciousness in the eater.[53] Some Gaudiya Vaishnavas, mainly from ISKCON and Gaudiya Matha, also avoid the intake of caffeine, as they believe it is addictive and an intoxicant.[54]
Chaitanya Vaishnava traditions refer to the writings of previousacharyas in their respective lineage orsampradya as authoritative interpretations of scripture.[55] While many schools likeSmartism andAdvaitism encourage interpretation ofscriptures philosophically and metaphorically and not too literally,[56] Chaitanya Vaishnavism stresses the literal meaning (mukhya vṛitti) as primary and indirect meaning (gauṇa vṛitti) as secondary:sākṣhād upadesas tu shrutih - "The instructions of theshruti-shāstra should be accepted literally, withoutfanciful or allegorical interpretations."[55][57]
AGuru—shishya tradition ("lineage" or parampara) denotes a succession of teachers and disciples within somesampradaya (school, tradition). In accordance with the tradition, Gaudiya Vaishnavism as a subschool belongs to theBrahma Sampradaya, one of the four "orthodox" Vaishnavite schools. Chaitanya Mahaprabhu is said to be a disciple ofIsvara Puri (fl. 14th century) who was a disciple ofMadhavendra Puri (fl. 14th century) who was a disciple ofLakshmipati Tirtha (1420–1487) who was a disciple ofVyasatirtha (1469–1539) of theMadhva Sampradaya.[58] The Gaudiya Vaishnavas call their tradition "Brahma-Madhva-Gaudiya Sampradaya", which originates fromBrahma and hasMadhvacharya as the original acharya andChaitanya Mahaprabhu as the acharya-successor.[59]
However, this traditional point is at least debatable. Some modern scholars and confessional authors critically assess and pair the Gaudiya Vaishnavism's affiliation with theMadhva tradition.[60][61][62] For example, the famous American Indologist and historian of religion Guy L. Beck, with regard to the Chaitanya Sampradaya, notes the following historical events. The first time the Brahma-Madhva affiliation of Gaudiya Vaishnavism was propounded byBaladeva Vidyabhushana was in the 18th century. And to this day, there is no mention of Chaitanya in the annals of the Madhva Sampradaya.[62] For secular scientists this means, originality and non-affiliation of Gaudiya Vaishnavism with other previous branches. At the same time, there is the consensus of scholars, that Chaitanya was initiated by the two gurus of a Vaishnava-oriented group withinAdi Shankara'sDashanami order.[63]
ThePrameya Ratnawali of the above-mentioned gaudiya-acharya Baladeva Vidyabhushana contains the following canonical list of disciplic succession:Krishna,Brahma,Narada,Vyasa,Madhva, Padmanabha, Nrihari, Madhava, Akshobhya, Jayatirtha, Gyanasindhu, Dayanidhi, Vidyanidhi, Rajendra, Jayadharma, Purushottama, Brahmanya,Vyasatirtha,Lakshmipati Tirtha,Madhavendra Puri,Isvara Puri, and Chaitanya.[64]
One feature of the Gaudiya succession of spiritual masters should be considered. Chaitanya refused to formally initiate anyone as a disciple, only inspiring and guiding his followers. Chaitanya neither founded the community nor named a successor. That is why, from the very beginning, the sampradaya was divided into several lines of succession that were practically not connected with each other and that still exist today.[65] One of them, namely, theGaudiya-Sarasvata Sampradaya, belongs to the well knownInternational Society for Krishna Consciousness.[66]
Chaitanya Mahaprabhu (also transliteratedCaitanya,IASTCaitanya Mahāprabhu; 1486–1534[67]) was aBengali spiritual teacher who founded Gaudiya Vaishnavism. He is believed by his devotees to beKrishna himself who appeared in the form of His own devotee in order to teach the people of this world the process of Bhakti and how to attain the perfection of life. This they say with several evidences in scripture. Chaitanya Mahaprabhu is said to be a disciple of Isvara Puri who was a disciple of Madhavendra Puri who was a disciple of Lakshmipati Tirtha who was a disciple ofVyasatirtha(1469–1539) of Madhvacharya's Sampradaya.[68] He is considered as the most merciful manifestation of Krishna. Chaitanya Mahaprabhu was the proponent for theVaishnava school ofBhakti yoga (meaning loving devotion to God), based onBhagavata Purana andBhagavad Gita.[69] Of various incarnations of Vishnu, he is revered as Krishna, popularised the chanting of theHare Krishnamantra[70] and composed theSiksastakam (eight devotional prayers) inSanskrit. His followers,Gaudiya Vaishnavas, revere him as a Krishna with the mood and complexion of his source of inspirationRadha.[71]
Over the three centuries following the disappearance ofChaitanya Mahaprabhu, the Gaudiya Vaishnava tradition evolved into the form in which we largely find it today in contemporary India. In the early years of the tradition, the followers ofNityananda Prabhu,Advaita Acharya and other companions of Chaitanya Mahaprabhu educated and initiated people, each in their own locales acrossBengal.
Chaitanya Mahaprabhu requested a select few among his followers, who later came to be known as theSix Gosvamis of Vrindavan, to systematically present histheology of bhakti in their writings. This theology emphasized the devotee's relationship to the Divine Couple, Radha and Krishna, and looked to Chaitanya as the embodiment of both Radha and Krishna. The six wereRupa Goswami,Sanatana Goswami,Gopala Bhatta Goswami,Raghunatha Bhatta Goswami,Raghunatha dasa Goswami andJiva Goswami. In the second generation of the tradition, Narottama, Srinivasa and Shyamananda, three students ofJiva Goswami, the youngest among the six Goswamis, were instrumental in spreading the theology acrossBengal andOrissa.
The festival of Kheturi (approx 1574),[72] presided over byJahnava Thakurani, the wife ofNityananda Rama, was the first time the leaders of the various branches of Chaitanya Mahaprabhu's followers assembled together. Through such festivals, members of the loosely organized tradition became acquainted with other branches along with their respective theological and practical nuances. That notwithstanding, the tradition has maintained its plural nature, having no central authority to preside over its matters. The festival of Kheturi allowed for the systemization of Gaudiya Vaishnava theology as a distinct branch ofVaishnava theology.
During the 17th–18th centuries, there was a period of general decline in the movement's strength and popularity, its "lethargic state", characterized by decreased public preaching and the rise of persons following and promotingtantric teachings and practices.[73][74] These groups are calledapasampradayas by the Chaitanyaits.[75]
In the 17th century,Vishvanath Chakravarti Thakur held great merit in clarifying core doctrinal issues over the practice ofraganuga-bhakti through works such asRaga-vartma-chandrika. His studentBaladeva Vidyabhushan wrote a famous commentary on theVedanta-sutra calledGovinda Bhashya.
The 18th century saw a number of luminaries headed by Siddha Jayakrishna Das Babaji of Kamyavan and Siddha Krishnadas Babaji ofGovardhan. The latter, a widely renowned teacher of the mode of internal worship (raga-bhajan) practiced in the tradition, is largely responsible for the current form of devotional practice embraced by some of the traditions based inVrindavan.
The "Manipuri Vaishnavism" is a regional form of Gaudiya Vaishnavism with a culture-forming role among theMeitei people in the north-eastern Indian state ofManipur.[76] There, after a short period ofRamaism penetration, Gaudiya Vaishnavism spread in the early 18th century, especially from beginning its second quarter. RajaGharib Nawaz (Pamheiba) was initiated into the Chaitanya tradition. Most devotee ruler and propagandist of Gaudiya Vaishnavism, under the influence ofNatottama Thakura's disciples, was rajaBhagyachandra, who has visited the holy for the ChaytanyaitsNabadwip.[77]Rasa Lila dance became a feature of the regional folk and religious tradition.[77]
From the very beginning of Chaitanya'sbhakti movement in Bengal,Haridasa Thakur and othersMuslim by birth were the participants. This openness received a boost fromBhaktivinoda Thakur's broad-minded vision in the late 19th century, Baba Premananda Bharati's mission in the United States in the beginning of 20th century and was institutionalized byBhaktisiddhanta Sarasvati Thakur in hisGaudiya Math in the 20th century.[78]
A renaissance began at the start of the 20th century both in India and the West. One pioneer of the Gaudiya Vaishnavite mission in the West was Baba Premananda Bharati (1858–1914),[79] author ofSree Krishna – the Lord of Love (1904) – the first full-length treatment of Gaudiya Vaishnavism in English,[80] who, in 1902, founded the short-lived "Krishna Samaj" society inNew York City and built a temple in Los Angeles.[81][82] He belonged to the circle of adherents of the guruPrabhu Jagadbandhu[83] with teachings similar to the laterISKCON mission.[82] His followers formed several organizations including the now defunct Order of Living Service and the AUM Temple of Universal Truth.[82]
The reform change of traditionalcaste Gaudiya Vaishnavism of 19th century is believed to have happened largely in India due to the efforts of a particularly adept preacher known asBhaktivinoda Thakur, who also held the position of a deputy magistrate with the British government. Bhaktivinoda Thakur's son grew up to be both an eminent scholar and a highly influential Vaishnava preacher, and was later known asBhaktisiddhanta Sarasvati. In 1920, Bhaktisiddhanta Sarasvati foundedGaudiya Math in India, and later sixty-four Gaudiya Matha monasteries in India, Burma and Europe. In 1933, the first European preaching center was established inLondon (London Glouster House, Cornwall Garden, W7 South Kensington) under the name "Gaudiya Mission Society of London".[84][85]
Soon after Bhaktisiddhanta Sarasvati's death (1 January 1937), a dispute began, which divided the original Gaudiya Math mission into two administrative bodies still in existence today. In a settlement, they divided the sixty-four Gaudiya Math centers into two groups: the Sri Chaitanya Math headed by Bhakti Vilasa Tirtha Maharaj and theGaudiya Mission headed by Ananta Vasudev (Bhakti Prasad Puri Maharaj).[66][86]
Many of Bhaktisiddhanta Sarasvati's disciples disagreed with the spirit of these two factions and/or started their own missions to expand their guru's mission.[87] In the 1960s, the one of his disciples,A. C. Bhaktivedanta Swami Prabhupada went to the West to spread Gaudiya-Vaishnavism and establish theInternational Society for Krishna Consciousness (ISKCON), "the most successful of the Gaudiya Math's offspring," an organization that continues today.[88]
However, despite the active missionary work of the reformed Gaudiya Math and its followers, most of the Gaudiya Vaishnava community in India remained under the influence of hereditarybrahmins-goswamis, who run famous old Gaudiya mandirs, as one example, theRadha Raman Temple in Vrindavan and its prominent scholar-acharyaShrivatsa Goswami.[89]
Although sharing a common set of core beliefs, there are a number of philosophical differences which distinguish Gaudiya Vaishnavism from other Vaishnava schools:
"O most munificent incarnation! You are Krishna Himself appearing as Sri Krishna Caitanya Mahaprabhu. You have assumed the golden colour of Srimati Radharani, and You are widely distributing pure love of Krishna. We offer our respectful obeisances unto You."[92]
Although this viewpoint outside of the Gaudiya tradition was disputed, Chaitanya's followers prove it by pointing at verses throughout the Puranic literatures as evidence to support this claim.[93][94] Evidences such as the Krishna-varnam verse SB 11.5.32 have many interpretations by scholars, including Sridhara Svami who is accepted as authority by Mahaprabhu himself.[95]
Gaudiya Vaishnava theology is prominently expounded byJiva Goswami in hisSat-sandarbhas, which are six elaborate treatises on various aspects of God. Other prominent Gaudiya Vaishnava theologians include his uncles,Rupa Gosvami, the author ofSri Bhakti-rasamrta-sindhu,[96] andSanatana Gosvami, the author ofHari-bhakti-vilasa,[97]Visvanatha Chakravarti, the author ofSri Camatkara-candrika[98] andBaladeva Vidyabhushana, author ofGovinda Bhashya.
Jiva Gosvami frequently references Sridhara Swami, particularly quoting from Sridhara Swami's commentary on the Bhagavata Purana (Bhavartha-dipika), throughout the Sat-sandarbhas.[99] In theCatuhsutri section of theParamatma-sandarbha, Jiva Gosvami references Ramanuja's commentary onBrahma Sutras.[100]
The strictly centralized form of church-type organization and the idea that one has to be an unconventional (uttama) spiritual master introduced by the reformerBhaktisiddhanta Sarasvati and hisGaudiya Math were not characteristic of the traditional Gaudiya Vaishnavism with its hereditary brahmins-goswamis and family teachers (kula gurus). Much of the Gaudiya Vaishnava community in India remained committed to the unreformed and loosely organized tradition.[101] Many modern organisations are independent branches of the tree of the Gaudiya Math.[87]
Many of branches of the Gaudiya Math (not all) are members of theWorld Vaisnava Association – Visva Vaisnava Raj Sabha (WVA–VVRS), which had been established in 1994 by some Gaudiya leaders.[87][110] But after this establishment, there is little real cooperation among Gaudiya organisations.[87]
There are adherents of Gaudiya Vaishnavism in all strata of Indian society, but a tendency has been revealed, Bengali Vaishnavas belong to the lower middle castes ("middle class"), while the upper castes as well as lowest castes and tribes in Bengal areShaktas.[4]
There are Krishnaite gurus and groups who belong to the Chaitanya lineage, but actually separated from Gaudiya Vaishnavism, becoming new independent movements.
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