Gaudiya Vaishnavism: Difference between revisions

What links here Related changes Page information Get shortened URL
Created by BellaCH
Last edited March 24, 2026
VisualWikitext
BellaCH (talk | contribs)
1,042 edits
Gaudiya Vaishnavism
 
added references per standard format additionally and corrected details
 
Line 2: Line 2:
{{Infobox religious group
{{Infobox religious group
| group        = Gaudiya Vaishnavism
| group        = Gaudiya Vaishnavism
| image        = ISKONNVCC 08.JPG
| image        = Chaitanya dances with followers.jpg
| image_caption = [[Murti]]s of [[Chaitanya Mahaprabhu]] and [[Nityananda]] at [[ISKCON Temple, Pune|Gaudiya Vaishnav temple, Pune]]
| image_caption = Caitanya dances with followers in a puddle of his own tears. Followers include Śivananda, Rūpa Gusāṁī, Murāri Gupta, Haridāsa Ṭhākura, Mukuṁda, and Nityānanda Prabhu. Kisangarh painting, c. 1750.
| founder      = [[Chaitanya Mahaprabhu]] (1486–1534)
| founder      = [[Chaitanya Mahaprabhu]] (1486–1534)
| religions    = [[Vaishnavism]] ([[Hinduism]])
| religions    = [[Vaishnavism]] ([[Hinduism]])
Line 24: Line 24:
{{Use dmy dates|date=March 2015}}
{{Use dmy dates|date=March 2015}}


'''Gaudiya Vaishnavism''' ({{IAST3|Gauḍīya Vaiṣṇavism}}), also known as  '''Chaitanya Vaishnavism''',{{sfn|De|1942|p=7}}{{sfn|Sinha|2001}}{{refn|group=note|Other names include '''Bengali Vaishnavism''',{{refn|The term Bengali Vaishnavism is not co-extensive with Chaitanya's movement – there are also the other Vaishnava traditions in [[Bengal]], such as [[Vaishnava-Sahajiya]], [[Ramanandi Sampradaya]], [[Mahanam Sampraday]], and others – but Gaudiya Vaishnavism is described as "the most characteristic form of Vaishnavism in Bengal" and is called Bengali Vaishnavism.{{sfn|De|1942|loc=Preface}}{{sfn|McDermott|2005|p=826}}}}{{sfn|De|1942|pp=1–2, 9–12}}{{sfn|Bryant|Ekstrand|2004|p=80}}{{sfn|McDermott|2005|p=826}}{{sfn|Carney|2020}} the '''Bengali''', '''Chaitanya''' or '''Gaudiya Sampradaya''',{{sfn|De|1942|pp=10 note 1, 17}}{{sfn|Rosen|1992|p=127}} '''Chaitanyaism''',{{sfn|De|1942|pp=1, 7–8, and Preface}} and '''Gaura Dharma'''.{{refn|"Gaura or [[Gauranga]] is an epithet of Chaitanya and hence Chaitanyaite Vaishnavism is also known as Gaura Dharma, 'religion of Gaura'."{{sfn|Singh|2004|p=131 note 4}}}}}} is a [[Vaishnavism|Vaishnava]] [[Hindu denominations|Hindu religious movement]] inspired by [[Chaitanya Mahaprabhu]] (1486–1534) in India.{{sfnm|1a1=Sen|1y=1922|1p=|2a1=Kennedy|2y=1925|2p=|3a1=De|3y=1942|3p=}} "Gaudiya" refers to the Gaura or [[Gauḍa region]] of [[Bengal]], with Vaishnavism meaning "the worship of [[Vishnu]]". Specifically, it is part of [[Krishnaism]]—[[Krishna]]-centric Vaishnavite traditions.{{sfn|Hardy|1987|pp=387–392}}  
'''Gaudiya Vaishnavism''' ({{IAST3|Gauḍīya Vaiṣṇavasampradāyaḥ}}), also known as  '''Chaitanya Vaishnavism''',{{sfn|De|1942|p=7}}{{sfn|Sinha|2001}}{{refn|group=note|Other names include '''Bengali Vaishnavism''',{{refn|The term Bengali Vaishnavism is not co-extensive with Chaitanya's movement – there are also the other Vaishnava traditions in [[Bengal]], such as [[Vaishnava-Sahajiya]], [[Ramanandi Sampradaya]], [[Mahanam Sampraday]], and others – but Gaudiya Vaishnavism is described as "the most characteristic form of Vaishnavism in Bengal" and is called Bengali Vaishnavism.{{sfn|De|1942|loc=Preface}}{{sfn|McDermott|2005|p=826}}}}{{sfn|De|1942|pp=1–2, 9–12}}{{sfn|Bryant|Ekstrand|2004|p=80}}{{sfn|McDermott|2005|p=826}}{{sfn|Carney|2020}} the '''Bengali''', '''Chaitanya''' or '''Gaudiya Sampradaya''',{{sfn|De|1942|pp=10 note 1, 17}}{{sfn|Rosen|1992|p=127}} '''Chaitanyaism''',{{sfn|De|1942|pp=1, 7–8, and Preface}} and '''Gaura Dharma'''.{{refn|"Gaura or [[Gauranga]] is an epithet of Chaitanya and hence Chaitanyaite Vaishnavism is also known as Gaura Dharma, 'religion of Gaura'."{{sfn|Singh|2004|p=131 note 4}}}}}} is a [[Vaishnavism|Vaishnava]] [[Hindu denominations|Hindu religious movement]] inspired by [[Chaitanya Mahaprabhu]] (1486–1534) in India.{{sfnm|1a1=Sen|1y=1922|1p=|2a1=Kennedy|2y=1925|2p=|3a1=De|3y=1942|3p=}} "Gaudiya" refers to the Gaura or [[Gauḍa region]] of [[Bengal]] (present-day [[Malda district]] of [[West Bengal]] and [[Rajshahi district]] of [[Bangladesh]]), with Vaishnavism meaning "the worship of [[Vishnu]]". Specifically, it is part of [[Krishnaism]]–[[Krishna]]-centric Vaishnavite traditions.{{sfn|Hardy|1987|pp=387–392}}


Its theological basis is primarily that of the ''[[Bhagavad Gita]]'' and ''[[Bhagavata Purana]]'' (known within the tradition as the ''Srimad Bhagavatam''), as interpreted by early followers of Chaitanya, such as [[Sanatana Goswami]], [[Rupa Goswami]], [[Jiva Goswami]], [[Gopala Bhatta Goswami]] and others.{{sfn|Bryant|2017|p=650}}{{sfn|Holdrege|2017|p=}}
Its theological basis is primarily that of the ''[[Bhagavad Gita]]'' and ''[[Bhagavata Purana]]'', and was systemetized by the [[Six Goswamis of Vrindavan]] and others.{{sfn|Bryant|2017|p=650}}{{sfn|Holdrege|2017|p=}}


The focus of Gaudiya Vaishnavism is the devotional worship (known as [[bhakti yoga]]) of [[Radha]] and [[Krishna]], 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 "[[Radha|Hare]]", "Krishna" and "[[Rama]]", most commonly in the form of the [[Hare Krishna (mantra)]], also known as [[kirtan]] and dancing along with it.
The focus of Gaudiya Vaishnavism is the devotional worship (known as [[bhakti yoga]]) of [[Radha]] and [[Krishna]], 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 "[[Radha|Hare]]", "Krishna" and "[[Rama]]", most commonly in the form of the [[Hare Krishna (mantra)]], also known as [[kirtan]] and dancing along with it.


Gaudiya Vaishnavism is the spiritual and philosophical foundation of the well-known [[International Society for Krishna Consciousness]], {{a.k.a.}} "Hare Krishna Movement".{{sfn|Kapoor|1977|loc=Front matter}}{{sfn|Gelberg|1983|loc=Front matter}}
In the late 19th and early 20th centuries, Bengal became the center of a Hindu religious awakening and Gaudiya Vaishnavism influenced or served as the basis for some of its [[new religious movements]], such as the [[Gaudiya Math]], from which institutions with international projection were derived,{{Sfn|Sardella|2013|p=138}}{{Sfn|Ray|1964|pp=64-67}} such as the [[Gaudiya Mission]] and the well-known [[International Society for Krishna Consciousness]], more often called the "Hare Krishna Movement".{{sfn|Kapoor|1977|loc=Front matter}}{{sfn|Gelberg|1983|loc=Front matter}}{{Sfn|Sardella|2013|p=138}} [[Ferdinando Sardella]] estimates there are about 30 to 50 million adherents of Gaudiya Vaishnavism, concentrated mostly in the regions of [[Orissa]], [[Manipur]], West Bengal and Bangladesh.{{Sfn|Sardella|2013|p=256}}


==Philosophical concepts==
==Philosophical concepts==
{{Religion primary|section|date=February 2022}}
===Living beings===
===Living beings===
According to Gaudiya Vaishnava philosophy, [[consciousness]] is not a product of [[Prakrti|matter]], but is instead a symptom of the [[soul]].<ref>[http://www.stephen-knapp.com/consciousness_the_symptom_of_the_soul.htm Consciousness the Symptom of the Soul] by Stephen Knapp</ref> All living beings ([[jiva]]s), 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.<ref>{{cite web |url=https://vedabase.io/en/library/bg/2/20/ |title=Bhagavad Gita 2.20 |publisher=Vedabase.io |access-date=2020-11-02 }}</ref> 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. Souls which are captivated by the illusory nature of the world (''[[Maya (illusion)|Maya]]'') are repeatedly [[reincarnation|reborn]] among the various 8.4 million number of species of life on this planet and in other worlds in accordance to the laws of [[karma]] and individual desire. This is consistent with the concept of ''[[samsara]]'' found in [[Hinduism|Hindu]], Sikh and Buddhist beliefs.
According to Gaudiya Vaishnava philosophy, [[consciousness]] is not a product of [[Prakrti|matter]], but is instead a manifestation of the [[soul]].<ref name =Knapp>[http://www.stephen-knapp.com/consciousness_the_symptom_of_the_soul.htm Consciousness the Symptom of the Soul] by Stephen Knapp</ref> All living beings ([[jiva]]s), 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.<ref>{{cite web |url=https://vedabase.io/en/library/bg/2/20/ |title=Bhagavad Gita 2.20 |publisher=Vedabase.io |access-date=2020-11-02 }}</ref> 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.<ref>{{Cite journal |last=Hutchinson |first=Janis-Faye |date=2009 |title=Karma, reincarnation, and medicine: Hindu perspectives on biomedical research |journal=Dordrecht: Springer Nature B.V |pages=110}}</ref> Souls which are captivated by the illusory nature of the world (''[[Maya (illusion)|Maya]]'') are repeatedly [[reincarnation|reborn]] among 8.4 million species of life on this planet and in other worlds in accordance to the laws of [[karma]] and individual desire. This is consistent with the concept of ''[[samsara]]'' found in [[Hinduism|Hindu]], [[Sikhism|Sikh]], [[Jainism|Jain]], and [[Buddhism|Buddhist]] beliefs.<ref>{{Cite book |last=Lochtefeld |first=James |title=Hindusm Encyclopedia |publisher=The Rosen Publishing Group, Inc. New York |year=2002 |isbn=0-8239-3180-3 |edition=2nd |location=New York |publication-date=2002 |page=12 |language=English}}</ref><ref>{{Cite book |last=Lochtefeld |first=James |title=Hinduism Encyclopedia |publisher=The Rosen Publishing Group, Inc. |year=2002 |isbn=0-8239-3180-3 |edition=2nd |location=New York |publication-date=2002 |page=8 |language=English}}</ref>


Release from the process of ''samsara'' (known as ''[[moksha]]'') is believed to be achievable through a variety of [[Spirituality|spiritual]] practices. However, within Gaudiya Vaishnavism, it is ''[[bhakti]]'' 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 Vaishnav tradition asserts that in the current yuga, which is Kali Yuga, singing and chanting the various sacred names of God are sufficient for spiritual liberation.<ref>{{cite web |title=Kali yuga Method of Liberation |url=http://www.krishna.com/INFO/KALI-YUGA}}</ref>
Release from the process of ''samsara'' (known as ''[[moksha]]'') is believed to be achievable through a variety of [[Spirituality|spiritual]] practices, and in general, is the ultimate aim in life.<ref>{{Cite book |last=Lochtefeld |first=James |title=Hinduism Encyclopedia |publisher=The Rosen Publishing Group, Inc. New York |year=2002 |isbn=0-8239-3180-3 |location=New York |publication-date=2002 |page=19 |language=English}}</ref> However, within Gaudiya Vaishnavism, it is ''[[bhakti]]'' 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 current [[Yuga Cycle|yuga]], which is Kali Yuga, singing and chanting the various sacred names of God (Krishna) are sufficient for spiritual liberation.<ref name=":0" />


===Supreme Person (God)===
===Supreme Person (God)===
{{see also|Svayam Bhagavan}}
{{see also|Svayam Bhagavan}}
One of the defining aspects of Gaudiya Vaishnavism is that Shri Krishna is worshiped specifically as the source of all [[Avatar]]ic incarnations of God. This is based on quotations from the [[Bhagavata Purana]], such as "''krsnastu bhagavan svayam''", literally "Krishna is God Himself".<ref>{{cite web |title=Śrī Kṛṣṇa is the original Personality of Godhead |url=https://vedabase.io/en/library/sb/1/3/28/ |access-date=2 November 2020}}</ref>
One of the defining aspects of Gaudiya Vaishnavism is that Krishna is worshiped specifically as the source of all [[Avatar|''avataric'']] incarnations of God.{{Citation needed|date=January 2025}} Theologians refer to verse 1.3.28 of the ''[[Bhagavata Purana]]'', "''krsnastu bhagavan svayam''", literally "Krishna is God Himself" to point to Krishna as the Supreme Being.<ref name=":0">{{Cite book |last=Bryant |first=Edwin |title=Krishna : a sourcebook |date=2007 |publisher=Oxford University Press |isbn=978-0-19-972431-4 |editor-last=Edwin |editor-first=Bryant |location=Oxford |pages=114–117 |chapter= 4: Krishna in the Tenth Book of the Bhagavata Purana |oclc=181731713}}</ref> Jiva Gosvami calls this phrase the "paribhasha-sutra" (definitive rule) of the theology of the Gaudiya Vaishnava school and a ''mahavakya'' (governing proposition).<ref name=":1">{{Cite book |last=Dasa |first=Satyanarayana |title=Krishna : a sourcebook |date=2007 |publisher=Oxford University Press |isbn=978-0-19-972431-4 |editor-last=Bryant |editor-first=Edwin |location=Oxford |chapter= 16: The Six Sandarbhas of Jiva Gosvami |oclc=181731713}}</ref>{{Rp|page=381}}


===Inconceivable oneness and difference===
===Inconceivable oneness and difference===
Line 50: Line 48:
In ''quality'', the soul (''jiva'') is described as being identical to God, but in terms of ''quantity,'' individual ''jivas'' are said to be [[infinitesimal]] in comparison to the [[Infinity|unlimited]] 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 of [[Bhakti yoga]].
In ''quality'', the soul (''jiva'') is described as being identical to God, but in terms of ''quantity,'' individual ''jivas'' are said to be [[infinitesimal]] in comparison to the [[Infinity|unlimited]] 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 of [[Bhakti yoga]].


This philosophy serves as a meeting of two opposing schools of [[Hindu philosophy]], pure [[Monism#Hinduism|monism]] (God and the soul as one entity) and pure [[Dualism (Indian philosophy)|dualism]] (God and the soul as absolutely separate). This philosophy largely recapitulates the concepts of qualified nondualism practiced by the older Vedantic school [[Vishishtadvaita]], but emphasizes the figure of Krishna over Narayana and holy sites in and around 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 by [[Madhvacharya]]'s [[Dvaita]] Vedanta.
This philosophy serves as a meeting of two opposing schools of [[Hindu philosophy]], pure [[Monism#Hinduism|monism]] (God and the soul as one entity) and pure [[Dualism (Indian philosophy)|dualism]] (God and the soul as absolutely separate). This philosophy largely recapitulates the concepts of qualified nondualism practiced by the older Vedantic school [[Vishishtadvaita]], 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 by [[Madhvacharya]]'s [[Dvaita]] Vedanta.
 
=== Scriptural foundations ===
The theological basis of Gaudiya Vaishnavism is primarily that of the ''[[Bhagavad Gita]]'' and ''[[Bhagavata Purana]]'' (known within the tradition as the ''Srimad Bhagavatam''), as interpreted by early followers of Chaitanya, such as [[Sanatana Goswami]], [[Rupa Goswami]], [[Jiva Goswami]], [[Gopala Bhatta Goswami]] and others.{{sfn|Bryant|2017|p=650}}{{sfn|Holdrege|2017|p=}}
 
Gaudiya Vaishnava theology is prominently expounded by [[Jiva Goswami]] in his ''[[Sat-sandarbhas]]'', which are six elaborate treatises on various aspects of God. Other prominent Gaudiya Vaishnava theologians include his uncles, [[Rupa Gosvami]], the author of ''Sri Bhakti-rasamrta-sindhu,''<ref>Sri Bhakti-rasamrta-sindhu-bindu, {{ISBN|978-81-86737-16-3|978-81-208-1861-3}}</ref> and [[Sanatana Gosvami]], the author of ''Hari-bhakti-vilasa'',<ref>Hari-bhakti-vilasa, {{ISBN|81-87812-86-9}}</ref> [[Visvanatha Chakravarti]], the author of ''Sri Camatkara-candrika''<ref>Sri Camatkara-candrika, {{ISBN|81-86737-33-2}}</ref> and [[Baladeva Vidyabhushana]], author of ''[[Govinda Bhashya]]''.
 
Jiva Goswami wrote ''[[Sat Sandarbhas]]'' as an analysis of the ''Bhagvata Purana'' to elaborate on the philosophy of [[Chaitanya Mahaprabhu]]. The six treatises are:<ref name=":1" />{{Rp|pages=376–384}}


==Devotional activities==
* '''''Tattva'':''' defines the absolute reality, dealing with epistemology and ontology. Establishes the ''[[Bhagavata Purana]]'' as the supreme ''[[pramana]]''
{{Religion primary|section|date=February 2022}}
* '''''Bhagavat'':''' elaborates on the nature of ''[[Bhagavan]]'', the complete manifestation amongst the three aspects of absolute reality mentioned in the ''Bhagavata Purana'' 1.2.11. Brahman, Paramatma, and Bhagavan are three aspects of the Absolute Reality as perceived by different types of spiritual aspirants.<ref>{{Cite book |title=Krishna: a sourcebook |date=2007 |publisher=Oxford University Press |isbn=978-0-19-972431-4 |editor-last=Bryant |editor-first=Edwin F. |location=Oxford New York |pages=377 |chapter=The Six Sandarbhas of Jiva Goswami}}</ref>
* '''''Paramatma'':''' describes [[Paramatman|Paramatma]] as a partial manifestation of ''Bhagavan''
* '''''Krishna'':''' argues that Krishna is supreme
* '''''Bhakti'':''' describes the process of attaining love for Krishna, ''bhakti'' or devotion. Outlines two types of ''bhakti'': mixed and pure.<ref>{{Cite book |url=https://www.worldcat.org/title/ocm70063035 |title=Krishna: a sourcebook |date=2007 |publisher=Oxford University Press |isbn=978-0-19-514891-6 |editor-last=Bryant |editor-first=Edwin F. |location=Oxford; New York |pages=383 |chapter=The Six Sandarbhas of Jiva Goswami |oclc=ocm70063035}}</ref>
* '''''Priti'':''' argues that ''priti'' (love) for Bhagavan is the highest goal (''prayojana'') of life
Jiva Gosvami frequently references Sridhara Swami, particularly quoting from Sridhara Swami's commentary on the Bhagavata Purana (Bhavartha-dipika), throughout the Sat-sandarbhas.{{Sfn|Gupta|2007|p=65}} In the ''Catuhsutri'' section of the ''Paramatma-sandarbha'', Jiva Gosvami references Ramanuja's commentary on ''Brahma Sutras''.{{Sfn|Gupta|2007|p=84}}


===Bhakti Yoga===
Chaitanya Vaishnava traditions refer to the writings of previous [[acharya]]s in their respective lineage or ''sampradya'' as authoritative interpretations of scripture.{{sfn|Gupta|2007|p={{page needed|date=July 2022}}}} While many schools like [[Smartism]] and [[Advaita|Advaitism]] encourage interpretation of [[Hindu scripture|scriptures]] philosophically and metaphorically and not too literally,<ref>{{Cite encyclopedia |title=Advaita Vedanta |encyclopedia=Internet Encyclopedia of Philosophy |url=https://www.iep.utm.edu/adv-veda/ |last=Menon |first=Sangeetha}}</ref> Chaitanya Vaishnavism stresses the literal meaning (''{{transliteration|sa|mukhya vṛitti}}'') as primary and indirect meaning (''{{transliteration|sa|gauṇa vṛitti}}'') as secondary: ''{{transliteration|sa|sākṣhād upadesas tu shrutih}}'' - "The instructions of the {{transliteration|sa|shruti-shāstra}} should be accepted literally, without ''fanciful or allegorical interpretations''."{{sfn|Gupta|2007|p={{page needed|date=July 2022}}}}<ref>[[Jiva Goswami]], ''{{transliteration|sa|Kṛiṣhna}} Sandarbha'' 29.26-27</ref>
{{main|Bhakti Yoga}}
The practical process of devotional life is described as ''bhakti'' or ''bhakti-yoga''. The two main elements of the ''bhakti-yoga'' process are ''vaidhi bhakti'', which is devotional service through practice of rules and regulations (''[[sadhana]]'') and ''raganuga bhakti'', which is taken as a higher stage of more spontaneous devotional service based on a selfless desire to please one's chosen ''[[Ishta-deva]]'' of Krishna or his associated expansions and avatars. Practicing ''vaidhi-bhakti'' with a view to cultivate ''[[prema (love)|prema]]'' creates eligibility for ''raganuga-sadhana''.<ref>[[Tripurari Swami]], ''[http://www.swami.org/pages/sanga/1999/1999_13.php Learn to Think Differently] {{Webarchive|url=https://web.archive.org/web/20090213235540/http://swami.org/pages/sanga/1999/1999_13.php |date=13 February 2009 }}'', ''Sanga'', 1999.</ref> Both ''vaidhi'' and ''raganuga bhakti'' are based on the chanting or singing of Krishna's names. Attainment of the raganuga stage means that rules of lifestyle are no longer important and that emotions or any material activities for Krishna should not be repressed. Vaidhi-bhakti's purpose is to elevate the devotee to raganuga; something which generally takes a long time.


Within his ''[[Siksastaka]]'' prayers, Chaitanya compares the process of ''bhakti-yoga'' to that of cleansing a dirty place of dust, wherein our consciousness is the object in need of purification.<ref>{{cite web |url=https://iskconvrindavan.com/2019/07/14/sri-shikshashtakam/ |title=Teachings of Lord Caitanya - Sikshashtakam |publisher=Iskconvrindavan.com |access-date=2020-11-02 }}</ref> This purification takes place largely through the [[japa|chanting]] and [[bhajan|singing]] of Radha and Krishna's names. Specifically, the [[Hare Krishna (mantra)]] is chanted and sung by practitioners on a daily basis, sometimes for many hours each day.{{sfn|Bryant|Ekstrand|2004|pp=35–44}} 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.<ref>Caitanya Caritamrita 1.10.43, 3.3.100, 3.3.176, 3.4.101, 3.7.48</ref>
==Practices==
===Bhakti and devotional life===
The practical process of performing devotional acts in ones life is described as ''[[bhakti]]'' or ''[[Bhakti yoga|bhakti-yoga]],'' and is supported by activities of nine different types.<ref>{{Cite book |last=Lotchefeld |first=James |title=Hinduism Encyclopedia |publisher=The Rosen Publishing Group, Inc. |year=2002 |isbn=0-8239-3180-3 |location=New York |publication-date=2002 |pages=48–96 |language=English}}</ref>{{Sfn|Bryant|2017|p=9}} The two distinct divisions of ''sadhana-bhakti'' are ''vaidhi-bhakti'' and ''raganuga-bhakti''.<ref>{{Cite book |last=vaidhī rāgānugā ceti sā dvidhā sādhanābhidhā 1.2.5, Gosvāmī |first=Śrīla Rūpa |title=Bhakti Rasāmṛta Sindhu |publisher=The Bhaktivedanta Book Trust |page=}}</ref><ref>{{Cite book |last=Bryant |first=Edwin |title=Krishna |publisher=Oxford University Press, Inc. |year=2007 |isbn=978-0-19-514891-6 |location=New York |publication-date=2007 |page=383 |language=English}}</ref> [[Rupa Goswami]] defines ''vaidhi-bhakti'' as that ''bhakti'' which is taken up not by natural liking but by consideration of scriptural injunctions.<ref>{{Cite book |last=tatra vaidhī — yatra rāgānavāptatvāt pravṛttir upajāyate । śāsanenaiva śāstrasya sā vaidhī bhaktir ucyate ॥1.2.6 ॥ Gosvāmī |first=Śrīla Rūpa |title=Bhakti Rasāmṛta Sindhu |publisher=The Bhaktivedanta Book Trust}}</ref><ref>{{Cite book |last=Bryant |first=Edwin |title=Krishna |publisher=Oxford University Press, Inc |year=2007 |isbn=978-0-19-514891-6 |location=New York |publication-date=2007 |pages=383, 407 |language=English}}</ref> He describes the two categories of the highest ''bhakti'' as ''bhava-bhakti'' (devotion via feelings of intense emotion) and ''prema-bhakti'' (devotion of love). The two are essentially different intensities of the same participation in devotion via emotional expression.<ref>{{Cite journal |last=Herbert |first=Alan |date=June 2022 |title=Ritual and Rasa: a Gauḍīya Vaiṣṇava Recasting of the Role of Ritual Imagination |journal=Journal of Dharma Studies |volume=5 |issue=2–3 |pages=123 |doi=10.1007/s42240-022-00125-6 |via=Springer International Publishing}}</ref> ''Raganuga-bhakti'', on the other hand, follows ''ragatmika-bhakti,''<ref>{{Cite book |last=tan-mayī yā bhaved bhaktiḥ sātra rāgātmikoditā, 1.2.272, Gosvāmī |first=Śrīla Rūpa |title=Bhakti Rasāmṛta Sindhu |publisher=The Bhaktivedanta Book Trust}}</ref><ref>{{Cite book |last=Bryant |first=Edwin |title=Krishna |publisher=Oxford University Press, Inc |year=2007 |isbn=978-0-19-514891-6 |location=New York |publication-date=2007 |page=384 |language=English}}</ref> the ''bhakti'' present in Krishna's eternal associates, which is driven by ''raga'', a natural absorption in the object of service.<ref>{{Cite book |last=iṣṭe svārasikī rāgaḥ 1.2.272, Gosvāmī |first=Śrīla Rūpa |title=Bhakti Rasāmṛta Sindhu |publisher=The Bhaktivedanta Book Trust}}</ref><ref>{{Cite journal |last=Wulff |first=Donna |date=2001 |title=Acting as a Way of Salvation: A Study of Rāgānugā Bhakti Sādhana |journal=American Oriental Society |volume=121 |pages=523 |doi=10.2307/606702 |jstor=606702 }}</ref> [[Jiva Goswami]]'s conclusion in ''Bhakti Sandarbha'' is that ''raganuga-bhakti'' is the only ''abhidheya'', viable process, recommended by the ''Bhagavatam''.<ref name=":1" /> The goal of ''raganuga-bhakti'' is for the ''jiva'' to realize its true essential nature.<ref>{{Cite journal |last=Holdrege |first=Barbara A. |date=2024-08-01 |title=Sex, Gender, and Devotional Desire: Refiguring Bodily Identities in Gauḍīya Vaiṣṇava Discourse |journal=International Journal of Hindu Studies |language=en |volume=28 |issue=2 |pages=199 |doi=10.1007/s11407-024-09361-w |issn=1574-9282|doi-access=free }}</ref>
 
Within his ''[[Siksastaka]]'' prayers, Chaitanya compares the process of ''bhakti-yoga'' to that of cleansing a dirty place of dust, wherein our consciousness is the object in need of purification.<ref>{{cite web |url=https://iskconvrindavan.com/2019/07/14/sri-shikshashtakam/ |title=Teachings of Lord Caitanya –Sikshashtakam |publisher=Iskconvrindavan.com |access-date=2020-11-02 }}</ref> This purification takes place largely through the [[japa|chanting]] and [[bhajan|singing]] of Radha and Krishna's names. Specifically, the [[Hare Krishna (mantra)]] is chanted and sung by practitioners on a daily basis, sometimes for many hours each day.{{sfn|Bryant|Ekstrand|2004|pp=35–44}} 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.<ref>Caitanya Caritamrita 1.10.43, 3.3.100, 3.3.176, 3.4.101, 3.7.48</ref>


===Diet and lifestyle===
===Diet and lifestyle===
Gaudiya Vaishnavas follow a [[Lacto vegetarianism|lacto vegetarian]] diet, abstaining from all types of animal flesh, fish and eggs. Onion and garlic are also avoided as they are believed to promote ''[[Tamas (philosophy)|tamas]]ic'' form of consciousness in the eater. Some Gaudiya Vaishnavas, mainly from ISKCON and Gaudiya Matha, also avoid the intake of caffeine, as they believe it is addictive and an intoxicant.<ref>{{cite book|last1=Buxton|first1=Julia|title=The Politics of Narcotic Drugs: A Survey|date=17 December 2010|isbn=978-1857437591|pages=189}}</ref>
Gaudiya Vaishnavas follow a [[Vegetarianism|vegetarian]] diet, abstaining from all types of animal flesh, fish and eggs.<ref>{{Cite book |last=Flood |first=Gavin |title=The Blackwell Companion to Hinduism |publisher=Blackwell Publishing Ltd |year=2003 |isbn=0-631-21535-2 |location=New Jersey, United States of America |publication-date=2003 |language=English}}</ref><ref>{{Cite journal |last=Nath |first=Jemal |date=2010 |title=God is a vegetarian: The food, health and bio-spirituality of Hare Krishna, Buddhist and Seventh-Day Adventist devotees |url=https://dx.doi.org/10.5172/hesr.2010.19.3.356 |journal=Health Sociology Review |volume=19 |issue=3|pages=356–368 |doi=10.5172/hesr.2010.19.3.356 |url-access=subscription }}</ref><ref>{{Cite journal |last=King |first=Anna |date=2012 |title=Krishna's Cows: ISKCON's Animal Theology and Practice |url=https://www.jstor.org/stable/10.5406/janimalethics.2.2.0179 |journal=Journal of Animal Ethics |volume=2 |issue=2 |pages=179–204 |doi=10.5406/janimalethics.2.2.0179 |jstor=10.5406/janimalethics.2.2.0179 |url-access=subscription }}</ref> Onion and garlic are also avoided as they are believed to promote a ''[[Tamas (philosophy)|tamas]]ic'' and ''[[rajas]]ic'' form of consciousness in the eater.<ref>{{Cite journal |last=Chandrakant Sheth |first=Hitesh |date=2021 |title=Bhagvad Gita, gut microbiota, and mental health |journal= Yoga Mimamsa|volume=53 |pages=22–30|doi=10.4103/ym.ym_24_20 |doi-access=free }}</ref> Some Gaudiya Vaishnavas, mainly from ISKCON and Gaudiya Matha, also avoid the intake of caffeine, as they believe it is addictive and an intoxicant.<ref>{{cite book|last1=Buxton|first1=Julia|title=The Politics of Narcotic Drugs: A Survey|year=2010|isbn=978-1857437591|page=189|publisher=Routledge }}</ref>


==Sampradaya and parampara==
==Sampradaya and parampara==
A ''Guru—shishya tradition'' ("lineage") denotes a succession of teachers and disciples within some [[sampradaya]] (school, tradition). In accordance with the tradition, Gaudiya Vaishnavism as a subschool belongs to the [[Brahma Sampradaya]], one of the four "orthodox" Vaishnavite schools. 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 of [[Vyasatirtha]] (1469–1539) of the [[Madhva Sampradaya]].<ref>https://gaudiya.com/pdf/Is_the_Gaudiya_Vaishnava_sampradaya_connected_to_the_Madhva_line.pdf Connection between Gaudiya and Madhva Sampradayas (pdf)</ref> The Gaudiya Vaishnavas call their tradition "Brahma-Madhva-Gaudiya Sampradaya", which originates from [[Brahma]] and has [[Madhvacharya]] as the original acharya and [[Chaitanya Mahaprabhu]] as the acharya-successor.{{sfn|Kapoor|1977|p=46}}
A ''Guru—shishya tradition'' ("lineage" or parampara) denotes a succession of teachers and disciples within some [[sampradaya]] (school, tradition). In accordance with the tradition, Gaudiya Vaishnavism as a subschool belongs to the [[Brahma Sampradaya]], one of the four "orthodox" Vaishnavite schools. Chaitanya Mahaprabhu is said to be a disciple of [[Isvara Puri]] (fl. 14th century) who was a disciple of [[Madhavendra Puri]]  (fl. 14th century) who was a disciple of [[Lakshmipati Tirtha]] (1420–1487) who was a disciple of [[Vyasatirtha]] (1469–1539) of the [[Madhva Sampradaya]].<ref>[https://gaudiya.com/pdf/Is_the_Gaudiya_Vaishnava_sampradaya_connected_to_the_Madhva_line.pdf Connection between Gaudiya and Madhva Sampradayas] (PDF)</ref> The Gaudiya Vaishnavas call their tradition "Brahma-Madhva-Gaudiya Sampradaya", which originates from [[Brahma]] and has [[Madhvacharya]] as the original acharya and [[Chaitanya Mahaprabhu]] as the acharya-successor.{{sfn|Kapoor|1977|p=46}}


However, this traditional point is at least debatable. Some modern scholars and confessional authors critically assess and pair the Gaudiya Vaishnavism's affiliation with the [[Madhva tradition]].{{sfn|De|1942|pp=10–20}}{{sfn|Vidyavinoda|1951|pp=207–213, 240–241}}{{sfn|Beck|2005|pp=74–75}} 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 by [[Baladeva Vidyabhushana]] was in the 18th century. And to this day, there is no mention of Chaitanya in the annals of the Madhva Sampradaya.{{sfn|Beck|2005|pp=74–75}} 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 within [[Adi Shankara]]'s [[Dashanami Sampradaya|Dashanami order]].{{sfn|Bryant|Ekstrand|2004|p=77}}
However, this traditional point is at least debatable. Some modern scholars and confessional authors critically assess and pair the Gaudiya Vaishnavism's affiliation with the [[Madhva tradition]].{{sfn|De|1942|pp=10–20}}{{sfn|Vidyavinoda|1951|pp=207–213, 240–241}}{{sfn|Beck|2005|pp=74–75}} 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 by [[Baladeva Vidyabhushana]] was in the 18th century. And to this day, there is no mention of Chaitanya in the annals of the Madhva Sampradaya.{{sfn|Beck|2005|pp=74–75}} 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 within [[Adi Shankara]]'s [[Dashanami Sampradaya|Dashanami order]].{{sfn|Bryant|Ekstrand|2004|p=77}}


The ''Prameya Ratnawali'' of the above-mentioned gaudiya-acharya Baladeva Vidyabhushana contains the following canonical list of disciplic succession: [[Krishna]], [[Brahma]], [[Narada]], [[Vyasa]], [[Madhvacharya|Madhva]], Padmanabha, Nrihari, Madhava, Akshobhya, Jayatirtha, Gyanasindhu, Dayanidhi, Vidyanidhi, Rajendra, Jayadharma, Purushottama, Brahmanya, [[Vyasatirtha]], [[Lakshmipati Tirtha]], [[Madhavendra Puri]], [[Isvara Puri]], and Chaitanya. <ref>https://www.indiadivine.org/prameya-ratnavali-of-baladeva-vidyabhushana/ Prameya Ratnavali of Baladeva Vidyabhushana (Text 7)</ref>
The ''Prameya Ratnawali'' of the above-mentioned gaudiya-acharya Baladeva Vidyabhushana contains the following canonical list of disciplic succession: [[Krishna]], [[Brahma]], [[Narada]], [[Vyasa]], [[Madhvacharya|Madhva]], Padmanabha, Nrihari, Madhava, Akshobhya, Jayatirtha, Gyanasindhu, Dayanidhi, Vidyanidhi, Rajendra, Jayadharma, Purushottama, Brahmanya, [[Vyasatirtha]], [[Lakshmipati Tirtha]], [[Madhavendra Puri]], [[Isvara Puri]], and Chaitanya.<ref>https://www.indiadivine.org/prameya-ratnavali-of-baladeva-vidyabhushana/ Prameya Ratnavali of Baladeva Vidyabhushana (Text 7)</ref>


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.{{sfn|Stewart|2010}} One of them, namely, the [[Gaudiya Math|Gaudiya-Sarasvata Sampradaya]], belongs to the well known [[International Society for Krishna Consciousness]].{{sfn|Bryant|Ekstrand|2004|p=131}}
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.{{sfn|Stewart|2010}} One of them, namely, the [[Gaudiya Math|Gaudiya-Sarasvata Sampradaya]], belongs to the well known [[International Society for Krishna Consciousness]].{{sfn|Bryant|Ekstrand|2004|p=131}}


==History==
==History==
[[File:Mahaprabhu 103.jpg|thumb|A ''[[murti]]'' of Chaitanya in [[ISKCON]] temple, [[Mayapur]]]]
[[File:Chaitanya_Mahaprabhu_in_Dhameswar_Mahaprabhu_temple_6.jpg|thumb|Wooden murti of Chaitanya Mahaprabhu as Dhāmeśvara, Nabadwip]]
 
===Chaitanya Mahaprabhu===
[[Chaitanya Mahaprabhu]] (also transliterated '''Caitanya''', [[IAST]] ''{{IAST|Caitanya Mahāprabhu}}''; 1486–1534<ref name="gaudiyahistory.com">{{Cite web |url=http://gaudiyahistory.com/caitanya-mahaprabhu/ |title=Chaitanya Mahaprabhu &#124; Gaudiya History |access-date=11 April 2016 |archive-date=18 October 2014 |archive-url=https://web.archive.org/web/20141018114002/http://gaudiyahistory.com/caitanya-mahaprabhu/ |url-status=usurped }}</ref>) was a [[Bengali people|Bengali]] spiritual teacher who founded Gaudiya Vaishnavism. He is believed by his devotees to be [[Krishna]] 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 of [[Vyasatirtha]] (1469–1539) of Madhvacharya's Sampradaya.<ref>[https://gaudiya.com/pdf/Is_the_Gaudiya_Vaishnava_sampradaya_connected_to_the_Madhva_line.pdf Connection between Gaudiya and Madhva Sampradayas](pdf)</ref>


===Lord Chaitanya Mahaprabhu===
Chaitanya Mahaprabhu is considered as the most merciful manifestation of Krishna. Chaitanya Mahaprabhu was the proponent for the [[Vaishnava]] school of [[Bhakti yoga]] (meaning loving devotion to God), based on ''[[Bhagavata Purana]]'' and ''[[Bhagavad Gita]]''.<ref>[https://vedabase.io/en/library/sb/1/introduction/ Srimad Bhagavatam (Introduction)] "Lord Caitanya not only preached the Srimad-Bhagavatam but propagated the teachings of the [[Bhagavad Gita]] as well in the most practical way."</ref> Of various incarnations of Vishnu, he is revered as Krishna, popularised the chanting of the ''[[Hare Krishna (mantra)|Hare Krishna]]'' [[mantra]]<ref>[http://www.scsmath.com/docs/chaitanya_mahaprabhu.html Sri Chaitanya Mahaprabhu] "He spread the [[Yuga Dharma|Yuga-dharma]] as the practice for attainment of pure love for [[Radha]]-[[Krishna]]. That process is Harinam-Sankirtan, or the congregational chanting of the Holy Names of Krishna "Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare"</ref> and composed the ''[[Siksastaka]]m'' (eight devotional prayers) in [[Sanskrit]]. His followers, [[Gaudiya Vaishnava]]s, revere him as a Krishna with the mood and complexion of his source of inspiration [[Radha]].<ref>[[Benjamin E. Zeller]] (2010), ''Prophets and Protons'', New York University Press, {{ISBN|978-0814797211}}, pp. 77–79</ref>
[[Chaitanya Mahaprabhu]] (also transliterated '''Caitanya''', [[IAST]] ''{{IAST|Caitanya Mahāprabhu}}''; 1486–1534<ref name="gaudiyahistory.com">{{Cite web |url=http://gaudiyahistory.com/caitanya-mahaprabhu/ |title=Chaitanya Mahaprabhu &#124; Gaudiya History |access-date=11 April 2016 |archive-date=18 October 2014 |archive-url=https://web.archive.org/web/20141018114002/http://gaudiyahistory.com/caitanya-mahaprabhu/ |url-status=dead }}</ref>) was a [[Bengali people|Bengali]] spiritual teacher who founded Gaudiya Vaishnavism. He is believed by his devotees to be [[Krishna]] 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. Lord 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 of [[Vyasatirtha]](1469–1539) of Madhvacharya's Sampradaya.<ref>[https://gaudiya.com/pdf/Is_the_Gaudiya_Vaishnava_sampradaya_connected_to_the_Madhva_line.pdf Connection between Gaudiya and Madhva Sampradayas](pdf)</ref> He is considered as the most merciful manifestation of Krishna. Lord Chaitanya Mahaprabhu was the proponent for the [[Vaishnava]] school of [[Bhakti yoga]] (meaning loving devotion to God), based on ''[[Bhagavata Purana]]'' and ''[[Bhagavad Gita]]''.<ref>[https://vedabase.io/en/library/sb/1/introduction/ Srimad Bhagavatam (Introduction)] "Lord Caitanya not only preached the Srimad-Bhagavatam but propagated the teachings of the [[Bhagavad Gita]] as well in the most practical way."</ref> Of various incarnations of Vishnu, he is revered as Krishna, popularised the chanting of the ''[[Hare Krishna (mantra)|Hare Krishna]]'' [[mantra]]<ref>[http://www.scsmath.com/docs/chaitanya_mahaprabhu.html Sri Chaitanya Mahaprabhu] "He spread the [[Yuga Dharma|Yuga-dharma]] as the practice for attainment of pure love for [[Radha]]-[[Krishna]]. That process is Harinam-Sankirtan, or the congregational chanting of the Holy Names of Krishna "Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare"</ref> and composed the ''[[Siksastaka]]m'' (eight devotional prayers) in [[Sanskrit]]. His followers, [[Gaudiya Vaishnava]]s, revere him as a Krishna with the mood and complexion of his source of inspiration Radha.<ref>Benjamin E. Zeller (2010), Prophets and Protons, New York University Press, {{ISBN|978-0814797211}}, pp. 77–79</ref>


===Early growth===
===Early growth===
Over the three centuries following the disappearance of [[Sri Chaitanya 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 of [[Nityananda]] Prabhu, [[Advaita Acharya]] and other companions of Chaitanya Mahaprabhu educated and initiated people, each in their own locales across [[Bengal]].
Over the three centuries following the disappearance of [[Sri Chaitanya Mahaprabhu|Chaitanya 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 of [[Nityananda]] Prabhu, [[Advaita Acharya]] and other companions of Chaitanya Mahaprabhu educated and initiated people, each in their own locales across [[Bengal]].


Chaitanya Mahaprabhu requested a select few among his followers, who later came to be known as the [[Six Gosvamis of Vrindavan]], to systematically present his [[theology]] 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 were [[Rupa Goswami]], [[Sanatana Goswami]], [[Gopala Bhatta Goswami]], [[Raghunatha Bhatta Goswami]], [[Raghunatha dasa Goswami]] and [[Jiva Goswami]]. In the second generation of the tradition, Narottama, Srinivasa and Shyamananda, three students of [[Jiva Goswami]], the youngest among the six Goswamis, were instrumental in spreading the theology across [[Bengal]] and [[Orissa, India|Orissa]].
Chaitanya Mahaprabhu requested a select few among his followers, who later came to be known as the [[Six Gosvamis of Vrindavan]], to systematically present his [[theology]] 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 were [[Rupa Goswami]], [[Sanatana Goswami]], [[Gopala Bhatta Goswami]], [[Raghunatha Bhatta Goswami]], [[Raghunatha dasa Goswami]] and [[Jiva Goswami]]. In the second generation of the tradition, Narottama, Srinivasa and Shyamananda, three students of [[Jiva Goswami]], the youngest among the six Goswamis, were instrumental in spreading the theology across [[Bengal]] and [[Orissa, India|Orissa]].


The festival of Kheturi (approx 1574),<ref>[http://google.com/search?q=cache:VqATTY2a2uMJ:www.gaudiya.com/pdf/Women_Saints_in_Gaudiya_Vaishnavism.pdf+festival+kheturi+date&hl=en&ct=clnk&cd=4&gl=uk Women Saints in Gaudiya Vaishnavism] "The event at which this took place was the famous Kheturi festival already mentioned above, the date of which is still a matter of conjecture, but likely took place in the 1570s."</ref> presided over by [[Jahnava Thakurani]], the wife of [[Nityananda|Nityananda 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 of [[Vaishnava theology]].
The festival of Kheturi (approx 1574),<ref>[http://www.gaudiya.com/pdf/Women_Saints_in_Gaudiya_Vaishnavism.pdf Women Saints in Gaudiya Vaishnavism] "The event at which this took place was the famous Kheturi festival already mentioned above, the date of which is still a matter of conjecture, but likely took place in the 1570s."</ref> presided over by [[Jahnava Devi|Jahnava Thakurani]], the wife of [[Nityananda|Nityananda 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 of [[Vaishnava theology]].


===17th–18th century===
===17th–18th century===
[[File:Panca-tattva Altar.jpg|thumb|[[Pancha Tattva (Vaishnavism)|Pancha-Tattva]] deities: [[Chaitanya Mahaprabhu]], [[Nityananda]], [[Advaita Acharya]], [[Gadadhara]] and [[Srivasa]], installed in a Gaudiya Vaishnava temple]]
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 promoting [[Tantra|tantric]] teachings and practices.{{sfn|Kennedy|1925|pp=77–78}}<ref>{{IAST|śuna haridāsa ei līlā saṃgopane viśva andhakāra karibeka duṣṭa jane}}, Harinama Cintamani 15.108</ref> These groups are called ''apasampradayas'' by the Chaitanyaits.<ref>Source: https://archive.org/details/Apasampradayas (accessed: Friday September 22, 2023)</ref>
 
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 promoting [[Tantra|tantric]] teachings and practices.{{sfn|Kennedy|1925|pp=77–78}}<ref>{{IAST|śuna haridāsa ei līlā saṃgopane viśva andhakāra karibeka duṣṭa jane}}, Harinama Cintamani 15.108</ref> These groups are called ''apasampradayas'' by the Chaitanyaits.<ref>[http://wiki.gaudiyakutir.com/Apasampradaya gaudiya kutir – Asampradaya] {{Webarchive|url=https://web.archive.org/web/20070927015643/http://wiki.gaudiyakutir.com/Apasampradaya |date=27 September 2007 }}</ref>{{Failed verification|date=August 2008}}


In the 17th century, [[Vishvanath Chakravarti|Vishvanath Chakravarti Thakur]] held great merit in clarifying core doctrinal issues over the practice of ''raganuga-bhakti'' through works such as ''Raga-vartma-chandrika''. His student [[Baladeva Vidyabhushan]] wrote a famous commentary on the [[Brahma Sutras|Vedanta-sutra]] called [[Govinda Bhashya]].
In the 17th century, [[Vishvanath Chakravarti|Vishvanath Chakravarti Thakur]] held great merit in clarifying core doctrinal issues over the practice of ''raganuga-bhakti'' through works such as ''Raga-vartma-chandrika''. His student [[Baladeva Vidyabhushan]] wrote a famous commentary on the [[Brahma Sutras|Vedanta-sutra]] called [[Govinda Bhashya]].
Line 97: Line 109:
====Manipuri Vaishnavism====
====Manipuri Vaishnavism====
{{Main|Manipuri Vaishnavism}}
{{Main|Manipuri Vaishnavism}}
The "Manipuri Vaishnavism" is a regional form of Gaudiya Vaishnavism with a culture-forming role among the [[Meitei people]] in the north-eastern Indian state of [[Manipur]].{{sfn|Singh|2004|pp=125–132}} There, after a short period of [[Ramanandi Sampradaya|Ramaism]] penetration, Gaudiya Vaishnavism spread in the early 18th century, especially from beginning its second quarter. Raja [[Gharib Nawaz (Manipur)|Gharib Nawaz (Pamheiba)]] was initiated into the Chaitanya tradition. Most devotee ruler and propagandist of Gaudiya Vaishnavism, under the influence of [[Narottama Dasa|Natottama Thakura]]'s disciples, was raja [[Ching-Thang Khomba|Bhagyachandra]], who has visited the holy for the Chaytanyaits [[Nabadwip]].{{sfn|Singh|2004|p=128}} ''Rasa Lila'' dance became a feature of the regional folk and religious tradition.{{sfn|Singh|2004|p=128}}


===20th century ===
The "Manipuri Vaishnavism" is a regional form of Gaudiya Vaishnavism with a culture-forming role among the [[Meitei people]] in the north-eastern Indian state of [[Manipur]].{{sfn|Singh|2004|pp=125–132}} There, after a short period of [[Ramanandi Sampradaya|Ramaism]] penetration, Gaudiya Vaishnavism spread in the early 18th century, especially from beginning its second quarter. Raja [[Gharib Nawaz (Manipur)|Gharib Nawaz (Pamheiba)]] was initiated into the Chaitanya tradition. Most devotee ruler and propagandist of Gaudiya Vaishnavism, under the influence of [[Narottama Dasa|Narottama Dasa Thakura]]'s disciples, was raja [[Ching-Thang Khomba|Bhagyachandra]], who has visited the holy for the Chaytanyaits [[Nabadwip]].{{sfn|Singh|2004|p=128}} ''Rasa Lila'' dance became a feature of the regional folk and religious tradition.{{sfn|Singh|2004|p=128}}
[[File:Yogapith, Mayapur.jpg|thumb|alt=A white ornate structure with a pyramidal pointed dome standing on the bank of a pond and surrounded by trees|Yogapith temple at Chaitanya's birthsite in [[Mayapur]] established in 1880s by [[Bhaktivinoda Thakur]], presently takecared by the Sri Chaitanya Math.]]
 
[[File:Gaudiya Math - Baghbazar - Kolkata 2017-04-29 1820.JPG|thumb|''Sri Gaudiya Math'' ([[Kolkata]], estd. 1930) is the formed headquarters of [[Gaudiya Math]], now headquarter of [[Gaudiya Mission]].]]
=== 20th century ===
[[File:Yogapith, Mayapur.jpg|thumb|alt=A white ornate structure with a pyramidal pointed dome standing on the bank of a pond and surrounded by trees|Yogapith temple at Chaitanya's birthsite in [[Mayapur]] established in 1880s by [[Bhaktivinoda Thakur]], presently caretaken by the Sri Chaitanya Math]]
[[File:Gaudiya Math - Baghbazar - Kolkata 2017-04-29 1820.JPG|thumb|''Sri Gaudiya Math'' ([[Kolkata]], estd. 1930) is the formal headquarters of [[Gaudiya Math]], now headquarter of [[Gaudiya Mission]].]]
{{See also|Gaudiya Math}}
{{See also|Gaudiya Math}}


From the very beginning of Chaitanya's ''bhakti'' movement in Bengal, [[Haridasa Thakur]] and others [[Muslim]] by birth were the participants. This openness received a boost from [[Bhaktivinoda 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 by [[Bhaktisiddhanta Sarasvati Thakur]] in his [[Gaudiya Math]] in the 20th century.{{sfn|Bryant|Ekstrand|2004|p=139}}
From the very beginning of Chaitanya's ''bhakti'' movement in Bengal, [[Haridasa Thakur]] and others [[Muslim]] by birth were the participants. This openness received a boost from [[Bhaktivinoda 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 by [[Bhaktisiddhanta Sarasvati Thakur]] in his [[Gaudiya Math]] in the 20th century.{{sfn|Bryant|Ekstrand|2004|p=139}}


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),{{sfn|Carney|2020|pp=135–136}} author of ''Sree Krishna – the Lord of Love'' (1904) – the first full-length trearment of Gaudiya Vaishnavism in English,{{sfn|Carney|2020|p=140}} who, in 1902, founded the short-lived "Krishna Samaj" society in [[New York City]] and built a temple in Los Angeles.{{sfn|Carney|2020|p=152}}{{sfn|Jones|Ryan|2007|pp=79–80|loc=Baba Premanand Bharati}} He belonged to the circle of adherents of the guru [[Prabhu Jagadbandhu]]{{sfn|Carney|2020|pp=140–143}} with teachings similar to the later [[ISKCON]] mission.{{sfn|Jones|Ryan|2007|pp=79–80|loc=Baba Premanand Bharati}} His followers formed several organizations including the now defunct Order of Living Service and the AUM Temple of Universal Truth.{{sfn|Jones|Ryan|2007|pp=79–80|loc=Baba Premanand Bharati}}
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),{{sfn|Carney|2020|pp=135–136}} author of ''Sree Krishna – the Lord of Love'' (1904) – the first full-length treatment of Gaudiya Vaishnavism in English,{{sfn|Carney|2020|p=140}} who, in 1902, founded the short-lived "Krishna Samaj" society in [[New York City]] and built a temple in Los Angeles.{{sfn|Carney|2020|p=152}}{{sfn|Jones|Ryan|2007|pp=79–80|loc=Baba Premanand Bharati}} He belonged to the circle of adherents of the guru [[Prabhu Jagadbandhu]]{{sfn|Carney|2020|pp=140–143}} with teachings similar to the later [[ISKCON]] mission.{{sfn|Jones|Ryan|2007|pp=79–80|loc=Baba Premanand Bharati}} His followers formed several organizations including the now defunct Order of Living Service and the AUM Temple of Universal Truth.{{sfn|Jones|Ryan|2007|pp=79–80|loc=Baba Premanand Bharati}}


The reform change of traditional [[caste system in India|caste]] Gaudiya Vaishnavism of 19th century is believed to have happened largely in India due to the efforts of a particularly adept preacher known as [[Bhaktivinoda 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 as [[Bhaktisiddhanta Sarasvati]]. In 1920, Bhaktisiddhanta Sarasvati founded [[Gaudiya Math]] in India, and later sixty-four Gaudiya Matha monasteries in India, Burma and Europe. In 1933, the first European preaching center was established in [[London]] (London Glouster House, Cornwall Garden, W7 South Kensington) under the name "Gaudiya Mission Society of London".{{sfn|Bryant|Ekstrand|2004|p=130}}{{sfn|Jones|Ryan|2007|p=165|loc=Gaudiya Math}}
The reform change of traditional [[caste system in India|caste]] Gaudiya Vaishnavism of 19th century is believed to have happened largely in India due to the efforts of a particularly adept preacher known as [[Bhaktivinoda 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 as [[Bhaktisiddhanta Sarasvati]]. In 1920, Bhaktisiddhanta Sarasvati founded [[Gaudiya Math]] in India, and later sixty-four Gaudiya Matha monasteries in India, Burma and Europe. In 1933, the first European preaching center was established in [[London]] (London Glouster House, Cornwall Garden, W7 South Kensington) under the name "Gaudiya Mission Society of London".{{sfn|Bryant|Ekstrand|2004|p=130}}{{sfn|Jones|Ryan|2007|p=165|loc=Gaudiya Math}}


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 the [[Gaudiya Mission]] headed by Ananta Vasudev (Bhakti Prasad Puri Maharaj).{{sfn|Bryant|Ekstrand|2004|p=131}}<ref name="Jalakara">{{cite web|url=https://ebooks.iskcondesiretree.com/pdf/00_-_More/Founder_Acharya.pdf |title=The Sons of the Son: The Breakup of the Gaudiya Matha |access-date=2020-10-02}}</ref>
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 the [[Gaudiya Mission]] headed by Ananta Vasudev (Bhakti Prasad Puri Maharaj).{{sfn|Bryant|Ekstrand|2004|p=131}}<ref name="Jalakara">{{cite web|url=https://ebooks.iskcondesiretree.com/pdf/00_-_More/Founder_Acharya.pdf |title=The Sons of the Son: The Breakup of the Gaudiya Matha |access-date=2020-10-02}}</ref>
 
[[File:ISKONNVCC 08.JPG|thumb|[[Vigraha]]s of [[Chaitanya Mahaprabhu]] and [[Nityananda|Nityananda prabhu]] at [[ISKCON Temple, Pune]]]]
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.{{sfn|Bryant|Ekstrand|2004|p=90}} In the 1960s, the one of his disciples, [[A. C. Bhaktivedanta Swami Prabhupada]] went to the West to spread Gaudiya-Vaishnavism and establish the [[International Society for Krishna Consciousness]] (ISKCON), "the most successful of the Gaudiya Math's offspring," an organization that continues today.{{sfn|Bryant|Ekstrand|2004|p=91}}
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.{{sfn|Bryant|Ekstrand|2004|p=90}} In the 1960s, the one of his disciples, [[A. C. Bhaktivedanta Swami Prabhupada]] went to the West to spread Gaudiya-Vaishnavism and establish the [[International Society for Krishna Consciousness]] (ISKCON), "the most successful of the Gaudiya Math's offspring," an organization that continues today.{{sfn|Bryant|Ekstrand|2004|p=91}}


Line 120: Line 133:
* In Gaudiya Vaishnavism, [[Krishna]] is seen as the original form of God, i.e. the source of Vishnu and not as His avatar. This is based primarily on verse 1.3.28 of the [[Bhagavata Purana]] (''krsnas tu bhagavan svayam'')<ref name="Bhagavata Purana 1.3.28">{{cite web |url=https://vedabase.io/en/library/sb/1/3/28/ |title=Bhagavata Purana 1.3.28 |publisher=vedabase.io |access-date=2020-11-02 }}</ref> and other scriptures. This belief is shared by the [[Nimbarka]] and [[Vallabha]] [[sampradaya]]s, but not by the [[Ramanuja]] and [[Madhva]] schools, who view Krishna as an avatar of [[Vishnu]].
* In Gaudiya Vaishnavism, [[Krishna]] is seen as the original form of God, i.e. the source of Vishnu and not as His avatar. This is based primarily on verse 1.3.28 of the [[Bhagavata Purana]] (''krsnas tu bhagavan svayam'')<ref name="Bhagavata Purana 1.3.28">{{cite web |url=https://vedabase.io/en/library/sb/1/3/28/ |title=Bhagavata Purana 1.3.28 |publisher=vedabase.io |access-date=2020-11-02 }}</ref> and other scriptures. This belief is shared by the [[Nimbarka]] and [[Vallabha]] [[sampradaya]]s, but not by the [[Ramanuja]] and [[Madhva]] schools, who view Krishna as an avatar of [[Vishnu]].
* As Krishna's [[Marriage|consort]], [[Radha]] is similarly viewed as the source of all other [[Shakti]]s, including [[Lakshmi]] and [[Sita]].
* As Krishna's [[Marriage|consort]], [[Radha]] is similarly viewed as the source of all other [[Shakti]]s, including [[Lakshmi]] and [[Sita]].
* [[Chaitanya Mahaprabhu]] is worshiped as the most recent i.e. ninth [[Avatar]] of Krishna to descend in the current [[yuga]], or age. Other ''sampradayas'' view Chaitanya as a devotee of Krishna only, and not Krishna himself or a form of avatar.{{Citation needed|date=August 2008}} According to his biographies, Chaitanya did not display himself as Krishna in public,{{Dubious|date=November 2008}} and would, in fact, avoid being addressed as such. In this regard A. C. Bhaktivedanta Swami states, "[When] addressed as Lord Krishna, He denied it. Indeed, He sometimes placed His hands over His ears, protesting that one should not be addressed as the Supreme Lord".<ref>{{cite web |url=https://vedabase.io/en/library/tlc/17/ |title=Teachings of Lord Chaitanya |publisher=Vedabase.io |access-date=2020-11-02 }}</ref> However at times Chaitanya would exhibit a different mood and would welcome worship of himself as the Supreme Lord, and at a few occasions, is said to have exhibited his Universal form. [[Rupa Goswami]], when first meeting with Chaitanya, composed the following verse showing his belief in Chaitanya Mahaprabhu's divinity:
* [[Chaitanya Mahaprabhu]] is worshiped as the most recent i.e. ninth [[avatar]] of Krishna to descend in the current [[yuga]], or age. Other ''sampradayas'' view Chaitanya as a devotee of Krishna only, and not Krishna himself or a form of avatar.{{Citation needed|date=August 2008}} According to his biographies, Chaitanya did not display himself as Krishna in public,{{Dubious|date=November 2008}} and would, in fact, avoid being addressed as such. In this regard A. C. Bhaktivedanta Swami states, "[When] addressed as Lord Krishna, He denied it. Indeed, He sometimes placed His hands over His ears, protesting that one should not be addressed as the Supreme Lord".<ref>{{cite web |url=https://vedabase.io/en/library/tlc/17/ |title=Teachings of Lord Chaitanya |publisher=Vedabase.io |access-date=2020-11-02 }}</ref> However at times Chaitanya would exhibit a different mood and would welcome worship of himself as the Supreme Lord, and at a few occasions, is said to have exhibited his Universal form. [[Rupa Goswami]], when first meeting with Chaitanya, composed the following verse showing his belief in Chaitanya Mahaprabhu's divinity:
<blockquote>
<blockquote>
"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."<ref>{{cite web |url=https://vedabase.io/en/library/cc/madhya/19/53/ |title=Caitanya Caritamrita 2.19.53 |publisher=vedabase.io |access-date=2020-11-02 }}</ref>  
"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."<ref>{{cite web |url=https://vedabase.io/en/library/cc/madhya/19/53/ |title=Caitanya Caritamrita 2.19.53 |publisher=vedabase.io |access-date=2020-11-02 }}</ref>  
</blockquote>
</blockquote>


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.<ref>[http://srimadbhagavatam.com/11/5/32/en1 Bhagavata Purana 11.5.32] {{webarchive|url=https://web.archive.org/web/20070208145107/http://srimadbhagavatam.com/11/5/32/en1 |date=8 February 2007 }} "In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Krishna. Although His complexion is not blackish, He is Krishna Himself. He is accompanied by His associates, servants, weapons and confidential companions."</ref><ref>{{cite web|url=http://absolutetruth.in/docs/madhva/sastras_caitanya.htm |title=Sri Chaitanya Mahaprabhu predicted |publisher=Veda.harekrsna.cz |access-date=2013-06-17}}</ref> 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.<ref>{{Cite web|url=https://www.jiva.org/sri-gadadhara-panditas-role-in-the-gaudiya-sampradaya/|title=Faith in Chaitanya Mahaprabhu as Krishna|website=jiva.org|date=10 March 2013|language=en|access-date=2013-03-10}}</ref>
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.<ref>[http://srimadbhagavatam.com/11/5/32/en1 Bhagavata Purana 11.5.32] {{webarchive|url=https://web.archive.org/web/20070208145107/http://srimadbhagavatam.com/11/5/32/en1 |date=8 February 2007 }} "In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Krishna. Although His complexion is not blackish, He is Krishna Himself. He is accompanied by His associates, servants, weapons and confidential companions."</ref><ref>{{cite web |url=http://absolutetruth.in/docs/madhva/sastras_caitanya.htm |title=Sri Chaitanya Mahaprabhu predicted |publisher=Veda.harekrsna.cz |access-date=2013-06-17 |archive-date=29 October 2013 |archive-url=https://web.archive.org/web/20131029202736/http://absolutetruth.in/docs/madhva/sastras_caitanya.htm |url-status=dead }}</ref> 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.<ref>{{Cite web|url=https://www.jiva.org/sri-gadadhara-panditas-role-in-the-gaudiya-sampradaya/|title=Faith in Chaitanya Mahaprabhu as Krishna|website=jiva.org|date=10 March 2013|language=en|access-date=2013-03-10}}</ref>
 
===Theological sources===
Gaudiya Vaishnava theology is prominently expounded by [[Jiva Goswami]] in his ''[[Sat-sandarbhas]]'', six elaborate treatises on various aspects of God. Other prominent Gaudiya Vaishnava theologians are his uncles, [[Rupa Gosvami]] author of ''Sri Bhakti-rasamrta-sindhu''<ref>Sri Bhakti-rasamrta-sindhu-bindu, {{ISBN|978-81-86737-16-3}} {{ISBN|978-81-208-1861-3}}</ref> and [[Sanatana Gosvami]], author of ''Hari-bhakti-vilasa'',<ref>Hari-bhakti-vilasa, {{ISBN|81-87812-86-9}}</ref> [[Visvanatha Chakravarti]] author of ''Sri Camatkara-candrika''<ref>Sri Camatkara-candrika, {{ISBN|81-86737-33-2}}</ref> and [[Baladeva Vidyabhushana]], author of ''[[Govinda Bhashya]]'', a famous commentary on [[Vedanta Sutra]].


==Modern Gaudiya Vaishnava societies==
==Modern Gaudiya Vaishnava societies==
The strictly centralized form of church-type organization and the idea that one has to be an unconventional (''uttama'') spiritual master introduced by the reformer [[Bhaktisiddhanta Sarasvati]] and his [[Gaudiya Math]] was not characteristic of the traditional Gaudiya Vaishnavism with its hereditary brahmins-goswamis and family teachers (''kula gurus''). And much of the Gaudiya Vaishnava community in India remained committed to the unreformed and loosely organized tradition.{{sfn|Bryant|Ekstrand|2004|pp=78–79, 88|loc=chapter 2.6 Jan Brzezinski. "Charismatic Renewal and Institutionalization in the History of Gaudiya Vashnavism and the Gaudiya Math"}} Many modern organisations are independent branches of the tree of the Gaudiya Math.{{sfn|Bryant|Ekstrand|2004|p=90}}
The strictly centralized form of church-type organization and the idea that one has to be an unconventional (''uttama'') spiritual master introduced by the reformer [[Bhaktisiddhanta Sarasvati]] and his [[Gaudiya 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.{{sfn|Bryant|Ekstrand|2004|pp=78–79, 88|loc=chapter 2.6 Jan Brzezinski. "Charismatic Renewal and Institutionalization in the History of Gaudiya Vashnavism and the Gaudiya Math"}} Many modern organisations are independent branches of the tree of the Gaudiya Math.{{sfn|Bryant|Ekstrand|2004|p=90}}


; Gaudiya Math and offshoots
; Gaudiya Math and offshoots
* '''[[Gaudiya Mission]]''' established by Ananta Vasudev Prabhu alias Srila Bhakti Prasad Puri (1940){{sfn|Bryant|Ekstrand|2004|p=131}}
* [[Gaudiya Mission]] established by Ananta Vasudev Prabhu alias Srila Bhakti Prasad Puri (1940){{sfn|Bryant|Ekstrand|2004|p=131}}
* '''[[Sri Devananda Gaudiya Math|Gaudiya Vedanta Samiti]]''' established by [[Bhakti Prajnan Keshava]] (1940){{sfn|Bryant|Ekstrand|2004|p=131}}
* [[Sri Devananda Gaudiya Math|Gaudiya Vedanta Samiti]] established by [[Bhakti Prajnan Keshava]] (1940){{sfn|Bryant|Ekstrand|2004|p=131}}
* '''[[Bhakti Rakshak Sridhar#Sri Chaitanya Saraswat Math|Sri Chaitanya Saraswat Math]]''' established by [[Bhakti Rakshak Sridhar]] (1941){{sfn|Bryant|Ekstrand|2004|p=131}}{{sfn|Jones|Ryan|2007|p=166}}
* [[Bhakti Rakshak Sridhar#Sri Chaitanya Saraswat Math|Sri Chaitanya Saraswat Math]] established by [[Bhakti Rakshak Sridhar]] (1941){{sfn|Bryant|Ekstrand|2004|p=131}}{{sfn|Jones|Ryan|2007|p=166}}
* '''[[International Society for Krishna Consciousness]]''' established by [[A. C. Bhaktivedanta Swami Prabhupada]] (1966){{sfn|Bryant|Ekstrand|2004|loc=Front matter}}
*[[Sri Guru Prapanna Ashram]] established by [[Patitpavan Gosvami Thakura]](1952)
* '''[[Science of Identity Foundation]]''' established by Siddhaswarupananda Paramahamsa (1977)
* [[International Society for Krishna Consciousness]] established by [[A. C. Bhaktivedanta Swami Prabhupada]] (1966){{sfn|Bryant|Ekstrand|2004|loc=Front matter}}
* '''[[Bhakti Hridaya Bon#Sri Sri Radha Govindaji Trust|Sri Sri Radha Govindaji Trust]]''' established by [[Bhakti Hridaya Bon]] (1979)<ref>{{cite news |url=http://hari-katha.org/other/bon1.htm |title= The Later Life Of Srila Bhakti Hriday Bon Maharaj |author= Bhrgumuni dasa |newspaper=India |date=Jul 10, 2001}}</ref>
* [[Science of Identity Foundation]] established by Siddhaswarupananda Paramahamsa (1977)
* '''[[Tripurari Swami#Gaudiya Vaishnavite Society|Sri Caitanya Sangha]]''', a.k.a. Gaudiya Vaishnavite Society, established by [[Tripurari Swami]] (1985){{sfn|Jones|Ryan|2007|pp=165–166|loc=Gaudiya Vaishnavite Society}}
* [[Bhakti Hridaya Bon#Sri Sri Radha Govindaji Trust|Sri Sri Radha Govindaji Trust]] established by [[Bhakti Hridaya Bon]] (1979)<ref>{{cite news |url=http://hari-katha.org/other/bon1.htm |title= The Later Life Of Srila Bhakti Hriday Bon Maharaj |author= Bhrgumuni dasa |newspaper=India |date=Jul 10, 2001}}</ref>
* '''The Vaishnava Foundation''', established by [[Kailasa Candra dasa]] & Eric Johanson (1986)<ref>{{cite book |surname=Doktorski |given=Henry |author-link=Henry Doktorski |title=Eleven Naked Emperors: The Crisis of Charismatic Succession in the Hare Krishna Movement (1977–1987) |url={{Google books|5QF0zAEACAAJ|page=|keywords=|text=|plainurl=yes}} |pages=389–390 |place=Kindle |publisher=Independently Published |year=2021 |isbn=9781079561371}}</ref>
* Sri Caitanya Sangha, a.k.a. Gaudiya Vaishnavite Society, established by Tripurari Swami (1985){{sfn|Jones|Ryan|2007|pp=165–166|loc=Gaudiya Vaishnavite Society}}
* '''[[ISKCON Revival Movement]]''' (2000){{sfn|Jones|Ryan|2007|pp=199–200|loc=International Society for Krishna Consciousness Revival Movement (IRM)}}
* The Vaishnava Foundation, established by [[Kailasa Candra dasa]] & Eric Johanson (1986)<ref>{{cite book |surname=Doktorski |given=Henry |author-link=Henry Doktorski |title=Eleven Naked Emperors: The Crisis of Charismatic Succession in the Hare Krishna Movement (1977–1987) |url={{Google books|5QF0zAEACAAJ|page=|keywords=|text=|plainurl=yes}} |pages=389–390 |place=Kindle |publisher=Independently Published |year=2021 |isbn=9781079561371}}</ref>
 
* [[ISKCON Revival Movement]] (2000){{sfn|Jones|Ryan|2007|pp=199–200|loc=International Society for Krishna Consciousness Revival Movement (IRM)}}
*[[Bhakta Bandhav]] (2010) Disciples of Srila Bhaktivedanta Narayan Goswami Maharaj
; Traditional Gaudiya societies
; Traditional Gaudiya societies
* '''[[Sri Caitanya Prema Samsthana]]''', established by [[Shrivatsa Goswami]] (1972){{sfn|Gelberg|1983|p=196}}{{sfn|Rosen|1992|p=[https://books.google.com/books?id=4IrQkw5x2o4C&pg=PA249 249]}}
* [[Sri Caitanya Prema Samsthana]], established by [[Shrivatsa Goswami]] (1972){{sfn|Gelberg|1983|p=196}}{{sfn|Rosen|1992|p=[https://books.google.com/books?id=4IrQkw5x2o4C&pg=PA249 249]}}
 
Many of branches of the Gaudiya Math (not all) are members of the [[World Vaisnava Association]] – Visva Vaisnava Raj Sabha (WVA–VVRS), which had been established in 1994 by some Gaudiya leaders.{{sfn|Bryant|Ekstrand|2004|p=90}}{{sfn|Jones|Ryan|2007|pp=504–505}} But after this establishment, there is little real cooperation among Gaudiya organisations.{{sfn|Bryant|Ekstrand|2004|p=90}}
Many of branches of the Gaudiya Math (not all) are members of the '''[[World Vaisnava Association]] — Visva Vaisnava Raj Sabha (WVA–VVRS)''', which had been established in 1994 by some Gaudiya leaders.{{sfn|Bryant|Ekstrand|2004|p=90}}{{sfn|Jones|Ryan|2007|pp=504–505}} But and after this establushment, there is little real cooperation among Gaudiya organisations.{{sfn|Bryant|Ekstrand|2004|p=90}}


===Demography===
===Demography===
Line 154: Line 164:
==Offshoots of Gaudiya Vaishnavism==
==Offshoots of Gaudiya Vaishnavism==
There are Krishnaite gurus and groups who belong to the Chaitanya lineage, but actually separated from Gaudiya Vaishnavism, becoming new independent movements.
There are Krishnaite gurus and groups who belong to the Chaitanya lineage, but actually separated from Gaudiya Vaishnavism, becoming new independent movements.
* [[Mahanam Sampraday]], inspired by [[Prabhu Jagadbandhu]]{{sfn|Carney|2020|pp=140–141}}
* [[Mahanam Sampradaya]], inspired by [[Prabhu Jagadbandhu]]{{sfn|Carney|2020|pp=140–141}}


==See also==
==See also==
Line 174: Line 184:


===Bibliography===
===Bibliography===
{{Refbegin|2}}  
{{Refbegin|2}}
* {{cite book|surname=Beck |given=Guy L. |chapter=Krishna as Loving Husband of God: The Alternative Krishnology of the Rādhāvallabha Sampradaya |pages=65–90 |chapter-url= https://books.google.com/books?id=0SJ73GHSCF8C&pg=PA65 |title=Alternative Krishnas: Regional and Vernacular Variations on a Hindu Deity |url= {{Google books|0SJ73GHSCF8C|page=|keywords=|text=|plainurl=yes}} |editor= Guy L. Beck |place=Albany, NY |publisher=SUNY Press |year=2005 |isbn=978-0-7914-6415-1}}
* {{cite book |surname=Beck |given=Guy L. |chapter=Krishna as Loving Husband of God: The Alternative Krishnology of the Rādhāvallabha Sampradaya |pages=65–90 |chapter-url=https://books.google.com/books?id=0SJ73GHSCF8C&pg=PA65 |title=Alternative Krishnas: Regional and Vernacular Variations on a Hindu Deity |url={{Google books|0SJ73GHSCF8C|page=|keywords=|text=|plainurl=yes}} |editor=Guy L. Beck |place=Albany, NY |publisher=SUNY Press |year=2005 |isbn=978-0-7914-6415-1 }}
* {{cite book|last=Broo |first=Måns |year=2003|title=As good as God: the guru in Gauḍīya Vaiṣṇavism |publisher=[[Åbo Akademi University|Åbo Akademi University Press]] |url=https://oa.doria.fi/handle/10024/4128?show=full |isbn=951-765-132-5 |archive-url=https://web.archive.org/web/20160304130630/https://oa.doria.fi/handle/10024/4128?show=full |archive-date=2016-03-04 |url-status=dead}}
* {{cite book|last=Bryant |first=Edwin |author-link=Edwin Bryant (author) |title=Bhakti yoga: tales and teachings from the Bhāgavata Purāṇa |year=2017 |publisher=Farrar, Straus and Giroux |isbn=9780865477759}}
* {{cite book|last=Bryant |first=Edwin |author-link=Edwin Bryant (author) |title=Bhakti yoga: tales and teachings from the Bhāgavata Purāṇa |year=2017 |isbn=9780865477759}}
* {{cite book |editor-last=Bryant |editor-first=Edwin |editor-last2=Ekstrand |editor1-link=Edwin Bryant (author) |editor-first2=Maria |year=2004 |title=The Hare Krishna Movement: The Postcharismatic Fate of a Religious Transplant |location=New York |publisher=Columbia University Press |url={{Google books|mBMxPdgrBhoC|page=|keywords=|text=|plainurl=yes}} |isbn=0-231-12256-X }}
* {{cite book|editor-last=Bryant |editor-first=Edwin |editor-last2=Ekstrand |editor1-link=Edwin Bryant (author) |editor-first2=Maria |year=2004 |title=The Hare Krishna Movement: The Postcharismatic Fate of a Religious Transplant |location=New York |publisher=Columbia University Press |url={{Google books|mBMxPdgrBhoC|page=|keywords=|text=|plainurl=yes}} |isbn= 0-231-12256-X}}
* {{cite book |surname=Carney |given=Gerald T. |chapter=Baba Premananda Bharati: his trajectory into and through Bengal Vaiṣṇavism to the West |chapter-url=https://books.google.com/books?id=1hTADwAAQBAJ&pg=PT135 |title=The Legacy of Vaiṣṇavism in Colonial Bengal |editor1=Ferdinando Sardella |editor2=Lucian Wong |year=2020 |place=Milton, Oxon; New York |publisher=Routledge |pages=135–160 |isbn=978-1-138-56179-3 |series=Routledge Hindu Studies Series }}
* {{cite book |surname=Carney |given=Gerald T. |chapter=Baba Premananda Bharati: his trajectory into and through Bengal Vaiṣṇavism to the West |chapter-url=https://books.google.com/books?id=1hTADwAAQBAJ&pg=PT135 |title=The Legacy of Vaiṣṇavism in Colonial Bengal |editor1=Ferdinando Sardella |editor2=Lucian Wong |year=2020 |place=Milton, Oxon; New York |publisher=Routledge |pages=135–160 |isbn=978-1-138-56179-3 |series=Routledge Hindu Studies Series}}
* {{cite book |surname=Case |given=Margaret H. |title=Seeing Krishna: The Religious World of a Brahman Family in Vrindavan |url={{Google books|Zh7OoTSH5UwC|page=|keywords=|text=|plainurl=yes}} |place=New York |publisher=[[Oxford University Press]] |year=2000 |isbn=0-19-513010-3 }}
* {{cite book |surname=Case |given=Margaret H. |title=Seeing Krishna: The Religious World of a Brahman Family in Vrindavan |url={{Google books|Zh7OoTSH5UwC|page=|keywords=|text=|plainurl=yes}} |place=New York |publisher=[[Oxford University Press]] |year=2000 |isbn=0-19-513010-3}}
* {{cite book |surname=De |given=Sushil Kumar |year=1942 |title=Early History of the Vaisnava Faith and Movement in Bengal from Sanskrit and Bengali Sources |place=Calcutta |publisher=General Printers and Publishers |url=https://archive.org/details/in.ernet.dli.2015.68279/page/n7 }}
* {{cite book|surname=Chakravarti |given=Ramakanta |title=Vaiṣṇavism in Bengal, 1486–1900 |url=https://my.b-ok.as/book/5713230/5a3349 |year=1985 |place=Calcutta |publisher=Sanskrit Pustak Bhandar}}
* {{cite book |editor-surname=Gelberg |editor-given=Steven J. |title=Hare Krishna, Hare Krishna: Five Distinguished Scholars on the Krishna Movement in the West, Harvey Cox, Larry D. Shinn, Thomas J. Hopkins, A. L. Basham, Shrivatsa Goswami |url={{Google books|rcgFRgAACAAJ|page=|keywords=|text=|plainurl=yes}} |place=New York |publisher=[[Grove Press]] |year=1983 |series=Grove Press Eastern Philosophy and Literature Series |isbn=0394624548 }}
* {{cite book |surname=De |given=Sushil Kumar |year=1942 |title=Early History of the Vaisnava Faith and Movement in Bengal from Sanskrit and Bengali Sources |place=Calcutta |publisher=General Printers and Publishers |url=https://archive.org/details/in.ernet.dli.2015.68279/page/n7}}
* {{cite encyclopedia |year=1987 |surname=Hardy |given=Friedhelm E. |author-link=Friedhelm Hardy |title=Kṛṣṇaism |editor=Mircea Eliade |editor-link=Mircea Eliade |encyclopedia=The Encyclopedia of Religion |pages=387–392 |place=New York |publisher=Macmillan |volume=8 |isbn=978-0-02897-135-3 |url=https://www.encyclopedia.com/environment/encyclopedias-almanacs-transcripts-and-maps/krsnaism |via=[[Encyclopedia.com]] }}
* {{cite book |editor-surname=Gelberg |editor-given=Steven J. |title=Hare Krishna, Hare Krishna: Five Distinguished Scholars on the Krishna Movement in the West, Harvey Cox, Larry D. Shinn, Thomas J. Hopkins, A. L. Basham, Shrivatsa Goswami |url={{Google books|rcgFRgAACAAJ|page=|keywords=|text=|plainurl=yes}} |place=New York |publisher=[[Grove Press]] |year=1983 |series=Grove Press Eastern Philosophy and Literature Series |isbn=0394624548}}
* {{cite book|last1=Holdrege |first1=Barbaraga |title=Bhakti and Embodient: fashioning divine bodies and devotional bodies in Kṛṣṇa Bhakti |year=2017 |publisher=Routledge |isbn=9781138492455}}
* {{cite encyclopedia |year=1987 |surname=Hardy |given=Friedhelm E. |author-link=Friedhelm Hardy |title=Kṛṣṇaism |editor=Mircea Eliade |editor-link=Mircea Eliade |encyclopedia=The Encyclopedia of Religion |pages=387–392|place=New York |publisher=MacMillan |volume=8 |isbn=978-0-02897-135-3 |url=https://www.encyclopedia.com/environment/encyclopedias-almanacs-transcripts-and-maps/krsnaism |via=[[Encyclopedia.com]]}}
* {{Cite book |last=Gupta |first=Ravi M. |url=https://www.worldcat.org/title/ocm71241931 |title=The Caitanya Vaiṣṇava Vedānta of Jīva Gosvāmī: when knowledge meets devotion |date=2007 |publisher=Routledge |isbn=978-0-415-40548-5 |series=Routledge Hindu studies series |location=London; New York|oclc=ocm71241931}}
* {{cite book|last1=Holdrege |first1=Barbaraga |title=Bhakti and Embodient: fashioning divine bodies and devotional bodies in Kṛṣṇa Bhakti |year=2017 |isbn=9781138492455}}
* {{cite encyclopedia |last1=Jones |first1=Constance A. |last2=Ryan |first2=James D. |url={{Google books|OgMmceadQ3gC|page=|keywords=|text=|plainurl=yes}} |title=Encyclopedia of Hinduism |year=2007 |location=New York |publisher=Facts On File |isbn=978-0-8160-5458-9 |series=Encyclopedia of World Religions. [[J. Gordon Melton]], Series Editor |archive-url=https://web.archive.org/web/20221020070415/https://books.google.com/books?id=OgMmceadQ3gC |archive-date=20 October 2022 |url-status=bot: unknown |access-date=31 March 2021 }}
* {{cite encyclopedia |last1=Jones |first1=Constance A. |last2=Ryan |first2=James D. |url={{Google books|OgMmceadQ3gC|page=|keywords=|text=|plainurl=yes}} |title=Encyclopedia of Hinduism |year=2007 |location=New York |publisher=Facts On File |isbn=978-0-8160-5458-9 |series=Encyclopedia of World Religions. [[J. Gordon Melton]], Series Editor|archive-url=https://archive.org/stream/ConstanceA.JonesJamesD.RyanEncyclopediaOfHinduism/Constance%20A.%20Jones%2C%20James%20D.%20Ryan%20Encyclopedia%20Of%20Hinduism_djvu.txt |archive-date=2016-12-20 |url-status=live}}
* {{cite book|surname=Kapoor|given=O.B.L.|year=1977|title=The Philosophy and Religion of Śrī Caitanya: The Philosophical Background of the Hare Krishna Movement|place=New Delhi|publisher=[[Munshiram Manoharlal]]|url={{Google books|6M8XAAAAIAAJ|page=|keywords=|text=|plainurl=yes}}}}
* {{cite book|surname=Kapoor |given=O.B.L.|year=1977|title=The Philosophy and Religion of Śrī Caitanya: The Philosophical Background of the Hare Krishna Movement|place=New Delhi|publisher=[[Munshiram Manoharlal]]|url={{Google books|6M8XAAAAIAAJ|page=|keywords=|text=|plainurl=yes}}}}
* {{cite book |surname=Kennedy |given=Melville T. |title=The Chaitanya Movement: A Study of the Vaishnavism of Bengal |series=The Religious Life of India |year=1925 |url=https://archive.org/details/pli.kerala.rare.24847 |place=Calkutta |publisher=Association Press; Humphery Milford; Oxford University Press }}
* {{cite book|surname=Kennedy |given=Melville T. |title=The Chaitanya Movement: A Study of the Vaishnavism of Bengal |series=The Religious Life of India |year=1925 |url= https://archive.org/details/pli.kerala.rare.24847 |place=Calkutta |publisher=Association Press; Humphery Milford; Oxford University Press}}
* {{cite encyclopedia |surname=McDermott |given=Rachel Fell |title=Bengali religions |encyclopedia=Encyclopedia of Religion: 15 Volume Set |editor=Lindsay Jones |edition=2nd |place=Detroit, Mi |publisher=MacMillan Reference USA |year=2005 |volume=2 |pages=824–832 |isbn=0-02-865735-7}}
* {{cite encyclopedia |surname=McDermott |given=Rachel Fell |title=Bengali religions |encyclopedia=Encyclopedia of Religion: 15 Volume Set |editor=Lindsay Jones |edition=2nd |place=Detroit, Mi |publisher=MacMillan Reference USA |year=2005 |volume=2 |pages=824–832 |isbn=0-02-865735-7}}
* {{cite book |editor-surname=Rosen |editor-given=Steven J.|editor-link=Steven J. Rosen |year=1992 |title=Vaiṣṇavism: Contemporary Scholars Discuss the Gaudiya Tradition |location=New York |publisher=FOLK Books |url={{Google books|4IrQkw5x2o4C|page=|keywords=|text=|plainurl=yes}} |isbn=0-9619763-6-5}}
* {{cite book|surname=Ray |given=Benoy Gopal |title= Religious Movements In Modern Bengal |year=1964 |place=Santiniketan |publisher=Santiniketan Press}}
* {{cite book|last=Sen |first=Dinesh Chandra |year=1922 |title=Chaitanya and His Age |place=Calcutta|publisher=[[University of Calcutta |University of Calcutta Press]] |url=https://archive.org/download/chaitanyahisage00senduoft/chaitanyahisage00senduoft.pdf}}
* {{cite book |editor-surname=Rosen |editor-given=Steven J. |editor-link=Steven J. Rosen |year=1992 |title=Vaiṣṇavism: Contemporary Scholars Discuss the Gaudiya Tradition |location=New York |publisher=Folk Books |url={{Google books|4IrQkw5x2o4C|page=|keywords=|text=|plainurl=yes}} |isbn=0-9619763-6-5 }}
* {{cite book|surname=Singh |given=Kunj Bihari |year=2004 |orig-year=1963 |chapter=Manipur Vaishnavism: A Sociological Interpretation |chapter-url=https://books.google.com/books?id=Mc6GAwAAQBAJ&pg=PA125 |title=Sociology of Religion in India |editor=Rowena Robinson |series=Themes in Indian Sociology, 3 |place=New Delhi |publisher=Sage Publ. India |pages=125–132 |url={{Google books|Mc6GAwAAQBAJ|page=|keywords=|text=|plainurl=yes}} |isbn=0-7619-9781-4}}
* {{cite book |last=Sardella |first=Ferdinando |title=Modern Hindu Personalism: The History, Life, and Thought of Bhaktisiddhanta Sarasvati |url={{Google books|rYSXPg9GUpwC|page=|keywords=|text=|plainurl=yes}} |place=Oxford |publisher=Oxford University Press |year=2013 }}
* {{cite book |last=Sen |first=Dinesh Chandra |year=1922 |title=Chaitanya and His Age |place=Calcutta |publisher=[[University of Calcutta |University of Calcutta Press]] |url=https://archive.org/download/chaitanyahisage00senduoft/chaitanyahisage00senduoft.pdf }}
* {{cite book |surname=Singh |given=Kunj Bihari |year=2004 |orig-year=1963 |chapter=Manipur Vaishnavism: A Sociological Interpretation |chapter-url=https://books.google.com/books?id=Mc6GAwAAQBAJ&pg=PA125 |title=Sociology of Religion in India |editor=Rowena Robinson |series=Themes in Indian Sociology, 3 |place=New Delhi |publisher=Sage Publ. India |pages=125–132 |url={{Google books|Mc6GAwAAQBAJ|page=|keywords=|text=|plainurl=yes}} |isbn=0-7619-9781-4 }}
* {{cite book|surname=Sinha |given=K. P. |title=Sri Caitanya's Vaisnavism and Its Sources |year=2001 |place=Kolkata |publisher=Punthi Pustak}}
* {{cite book|surname=Sinha |given=K. P. |title=Sri Caitanya's Vaisnavism and Its Sources |year=2001 |place=Kolkata |publisher=Punthi Pustak}}
* {{cite book|surname=Stewart |given=Tony K. |title=The Final Word: The Caitanya Caritāmṛta and the Grammar of Religious Tradition |publisher=Oxford University Press |place=New York |year=2010 |url={{Google books|HzVX7Hoe_AkC|page=|keywords=|text=|plainurl=yes}} |isbn=978-0-19-539272-2}}
* {{cite book |surname=Stewart |given=Tony K. |title=The Final Word: The Caitanya Caritāmṛta and the Grammar of Religious Tradition |publisher=Oxford University Press |place=New York |year=2010 |url={{Google books|HzVX7Hoe_AkC|page=|keywords=|text=|plainurl=yes}} |isbn=978-0-19-539272-2 }}
* {{cite book|surname=Vidyavinoda |given=Sunderananda |title=Acintya-bhedabheda-vada |year=1951 |place=Calcutta}}
* {{cite book|surname=Vidyavinoda |given=Sunderananda |title=Acintya-bhedabheda-vada |year=1951 |place=Calcutta}}
{{refend}}
{{refend}}
Line 205: Line 216:
       Please be cautious adding more external links.
       Please be cautious adding more external links.


Wikipedia is not a collection of links and should not be used for advertising.
Bharatpedia is not a collection of links and should not be used for advertising.


     Excessive or inappropriate links will be removed.
     Excessive or inappropriate links will be removed.


  See [[Wikipedia:External links]] and [[Wikipedia:Spam]] for details.
  See [[Bharatpedia:External links]] and [[Bharatpedia:Spam]] for details.


If there are already suitable links, propose additions or replacements on
If there are already suitable links, propose additions or replacements on
Line 218: Line 229:
* [https://www.thegaudiyatreasuresofbengal.com/2018/04/03/gaudiya-treasures-bengal-part-3-ecstatic-ride-across-ancient-spiritual-bengal-nadia-kalna-archives/ An ecstatic ride across ancient spiritual Bengal: Nadia & Kalna Archives ]  
* [https://www.thegaudiyatreasuresofbengal.com/2018/04/03/gaudiya-treasures-bengal-part-3-ecstatic-ride-across-ancient-spiritual-bengal-nadia-kalna-archives/ An ecstatic ride across ancient spiritual Bengal: Nadia & Kalna Archives ]  
* [http://www.dvaita.net/pdf/iskcon.pdf Official statement by Vishwesha Tirtha on link between the line of Madhvacharya and Gaudiya Vaishnavism] {{Webarchive|url=https://web.archive.org/web/20210226220301/http://www.dvaita.net/pdf/iskcon.pdf |date=26 February 2021 }}
* [http://www.dvaita.net/pdf/iskcon.pdf Official statement by Vishwesha Tirtha on link between the line of Madhvacharya and Gaudiya Vaishnavism] {{Webarchive|url=https://web.archive.org/web/20210226220301/http://www.dvaita.net/pdf/iskcon.pdf |date=26 February 2021 }}
* [https://gaudiya.com/pdf/Is_the_Gaudiya_Vaishnava_sampradaya_connected_to_the_Madhva_line.pdf&ved=2ahUKEwi3uuzA2vnpAhW24zgGHXOfDSEQFjABegQIAxAC&usg=AOvVaw3enVb1TR10jesYh9b1pS8K Is Gaudiya Vaishnavism in the diksa line of Madhvacharya?]
* [https://gaudiya.com/pdf/Is_the_Gaudiya_Vaishnava_sampradaya_connected_to_the_Madhva_line.pdf&ved=2ahUKEwi3uuzA2vnpAhW24zgGHXOfDSEQFjABegQIAxAC&usg=AOvVaw3enVb1TR10jesYh9b1pS8K Is Gaudiya Vaishnavism in the diksa line of Madhvacharya?]{{Dead link|date=January 2024 |bot=InternetArchiveBot |fix-attempted=yes }}


=== Official websites ===
=== Official websites ===
* {{official website|gaudiyamission.org|Gaudiya Mission}}
* {{official website|gaudiyamission.org|Gaudiya Mission}}
*{{official website|gvs.online|Gaudiya Vedanta Samiti}}
*{{official website|gvs.online|Gaudiya Vedanta Samiti}}
* {{official website|iskcon.org|International Society for Krishna Consciousness}}
* {{official website|iskcon.org|International Society for Krishna Consciousness}}
* {{official website|iskconirm.com|ISKCON Revival Movement}}
* {{official website|iskconirm.com|ISKCON Revival Movement}}
* {{official website|scienceofidentity.org|Science of Identity Foundation}}
* {{official website|scienceofidentity.org|Science of Identity Foundation}}
Line 229: Line 240:
* {{official website|scsmath.com|Sri Chaitanya Saraswat Math}}
* {{official website|scsmath.com|Sri Chaitanya Saraswat Math}}
* {{official website|therealexplanation.org|The Vaishnava Foundation}}
* {{official website|therealexplanation.org|The Vaishnava Foundation}}
* {{official website|wva-vvrs.org/index.htm|World Vaisnava Association}}
* {{official website|wva-vvrs.org/index.htm|World Vaisnava Association}}


{{Chaitanya sampradaya}}
{{Chaitanya sampradaya}}
Line 240: Line 251:
[[Category:Krishnaite Vaishnava denominations]]
[[Category:Krishnaite Vaishnava denominations]]
[[Category:Monotheistic religions]]
[[Category:Monotheistic religions]]
[[Category:Religions that require vegetarianism]]
[[Category:Sects that require vegetarianism]]
[[Category:16th-century establishments in India]]
[[Category:16th-century establishments in India]]
[[Category:Bhakti movement]]
[[Category:Bhakti movement]]
[[Category:Chaitanya Mahaprabhu]]

Latest revision as of 05:17, 24 March 2026


Gaudiya Vaishnavism
Caitanya dances with followers in a puddle of his own tears. Followers include Śivananda, Rūpa Gusāṁī, Murāri Gupta, Haridāsa Ṭhākura, Mukuṁda, and Nityānanda Prabhu. Kisangarh painting, c. 1750.
Caitanya dances with followers in a puddle of his own tears. Followers include Śivananda, Rūpa Gusāṁī, Murāri Gupta, Haridāsa Ṭhākura, Mukuṁda, and Nityānanda Prabhu. Kisangarh painting, c. 1750.
Founder
Chaitanya Mahaprabhu (1486–1534)
Regions with significant populations
Religions
Vaishnavism (Hinduism)
Scriptures
Languages
Part of a series on
Vaishnavism
Closeup of Vishnu, seated in the lotus position on a lotus. From depiction of the poet Jayadeva bowing to Vishnu, Gouache on paper Pahari, The very picture of devotion, bare-bodied, head bowed, legs crossed and hands folded, Jayadeva stands at left, with the implements of worship placed before the lotus-seat of Vishnu who sits there, blessing the poet.
Supreme deity
Vishnu / Krishna / Rama
Important deities
Dashavatara
Other Avatars
Consorts
Related
Holy scriptures
Puranas
Sampradayas
Teachers–acharyas
Related traditions
 Hinduism portal
Part of a series on
Hinduism
Origins
Main traditions
Deities
Trimurti
Tridevi
Other major Devas / Devis
Concepts
Worldview
Supreme Reality
God
Life
Mind
Liberation
Ethics
Liberation
Practices
Worship
Meditation and Charity
Yoga
Ashrama Dharma
Festivals
Philosophical schools
Six Astika schools
Other schools
Gurus, saints, philosophers
Ancient
Medieval
Modern
Texts
Scriptures
Vedas
Divisions
Upanishads
Other scriptures
Vedangas
Puranas
Itihasas
Upavedas
Shastras and Sutras
Text classification
Society
Other topics


Gaudiya Vaishnavism (IAST: Gauḍīya Vaiṣṇavasampradāyaḥ), also known as Chaitanya Vaishnavism,[1][2][note 1] is a Vaishnava Hindu religious movement inspired by Chaitanya Mahaprabhu (1486–1534) in India.[14] "Gaudiya" refers to the Gaura or Gauḍa region of Bengal (present-day Malda district of West Bengal and Rajshahi district of Bangladesh), with Vaishnavism meaning "the worship of Vishnu". Specifically, it is part of Krishnaism–Krishna-centric Vaishnavite traditions.[15]

Its theological basis is primarily that of the Bhagavad Gita and Bhagavata Purana, and was systemetized by the Six Goswamis of Vrindavan and others.[16][17]

The focus of Gaudiya Vaishnavism is the devotional worship (known as bhakti yoga) of Radha and Krishna, 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 the Hare Krishna (mantra), also known as kirtan and dancing along with it.

In the late 19th and early 20th centuries, Bengal became the center of a Hindu religious awakening and Gaudiya Vaishnavism influenced or served as the basis for some of its new religious movements, such as the Gaudiya Math, from which institutions with international projection were derived,[18][19] such as the Gaudiya Mission and the well-known International Society for Krishna Consciousness, more often called the "Hare Krishna Movement".[20][21][18] Ferdinando Sardella estimates there are about 30 to 50 million adherents of Gaudiya Vaishnavism, concentrated mostly in the regions of Orissa, Manipur, West Bengal and Bangladesh.[22]

Philosophical concepts[edit | edit source]

Living beings[edit | edit source]

According to Gaudiya Vaishnava philosophy, consciousness is not a product of matter, but is instead a manifestation of the soul.[23] 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.[24] 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.[25] Souls which are captivated by the illusory nature of the world (Maya) are repeatedly reborn among 8.4 million species of life on this planet and in other worlds in accordance to the laws of karma and individual desire. This is consistent with the concept of samsara found in Hindu, Sikh, Jain, and Buddhist beliefs.[26][27]

Release from the process of samsara (known as moksha) is believed to be achievable through a variety of spiritual practices, and in general, is the ultimate aim in life.[28] However, within Gaudiya Vaishnavism, it is bhakti 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 current yuga, which is Kali Yuga, singing and chanting the various sacred names of God (Krishna) are sufficient for spiritual liberation.[29]

Supreme Person (God)[edit | edit source]

See also: Svayam Bhagavan

One of the defining aspects of Gaudiya Vaishnavism is that Krishna is worshiped specifically as the source of all avataric incarnations of God.[citation needed] Theologians refer to verse 1.3.28 of the Bhagavata Purana, "krsnastu bhagavan svayam", literally "Krishna is God Himself" to point to Krishna as the Supreme Being.[29] Jiva Gosvami calls this phrase the "paribhasha-sutra" (definitive rule) of the theology of the Gaudiya Vaishnava school and a mahavakya (governing proposition).[30](p381)

Inconceivable oneness and difference[edit | edit source]

Main article: Achintya Bheda Abheda

A particularly distinct part of the Gaudiya Vaishnava philosophy espoused by Chaitanya Mahaprabhu is the concept of Achintya Bheda Abheda, which translates to "inconceivable oneness and difference" in the context of the soul's relationship with Krishna,[31][32][33][note 2] and also Krishna's relationship with his other energies (i.e. the material world).[35]

In quality, the soul (jiva) is described as being identical to God, but in terms of quantity, individual jivas are said to be infinitesimal in comparison to the unlimited 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 of Bhakti yoga.

This philosophy serves as a meeting of two opposing schools of Hindu philosophy, pure monism (God and the soul as one entity) and pure dualism (God and the soul as absolutely separate). This philosophy largely recapitulates the concepts of qualified nondualism practiced by the older Vedantic school Vishishtadvaita, 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 by Madhvacharya's Dvaita Vedanta.

Scriptural foundations[edit | edit source]

The theological basis of Gaudiya Vaishnavism is primarily that of the Bhagavad Gita and Bhagavata Purana (known within the tradition as the Srimad Bhagavatam), as interpreted by early followers of Chaitanya, such as Sanatana Goswami, Rupa Goswami, Jiva Goswami, Gopala Bhatta Goswami and others.[16][17]

Gaudiya Vaishnava theology is prominently expounded by Jiva Goswami in his Sat-sandarbhas, which are six elaborate treatises on various aspects of God. Other prominent Gaudiya Vaishnava theologians include his uncles, Rupa Gosvami, the author of Sri Bhakti-rasamrta-sindhu,[36] and Sanatana Gosvami, the author of Hari-bhakti-vilasa,[37] Visvanatha Chakravarti, the author of Sri Camatkara-candrika[38] and Baladeva Vidyabhushana, author of Govinda Bhashya.

Jiva Goswami wrote Sat Sandarbhas as an analysis of the Bhagvata Purana to elaborate on the philosophy of Chaitanya Mahaprabhu. The six treatises are:[30](pp376–384)

  • Tattva: defines the absolute reality, dealing with epistemology and ontology. Establishes the Bhagavata Purana as the supreme pramana
  • Bhagavat: elaborates on the nature of Bhagavan, the complete manifestation amongst the three aspects of absolute reality mentioned in the Bhagavata Purana 1.2.11. Brahman, Paramatma, and Bhagavan are three aspects of the Absolute Reality as perceived by different types of spiritual aspirants.[39]
  • Paramatma: describes Paramatma as a partial manifestation of Bhagavan
  • Krishna: argues that Krishna is supreme
  • Bhakti: describes the process of attaining love for Krishna, bhakti or devotion. Outlines two types of bhakti: mixed and pure.[40]
  • Priti: argues that priti (love) for Bhagavan is the highest goal (prayojana) of life

Jiva Gosvami frequently references Sridhara Swami, particularly quoting from Sridhara Swami's commentary on the Bhagavata Purana (Bhavartha-dipika), throughout the Sat-sandarbhas.[41] In the Catuhsutri section of the Paramatma-sandarbha, Jiva Gosvami references Ramanuja's commentary on Brahma Sutras.[42]

Chaitanya Vaishnava traditions refer to the writings of previous acharyas in their respective lineage or sampradya as authoritative interpretations of scripture.[43] While many schools like Smartism and Advaitism encourage interpretation of scriptures philosophically and metaphorically and not too literally,[44] Chaitanya Vaishnavism stresses the literal meaning (mukhya vṛitti) as primary and indirect meaning (gauṇa vṛitti) as secondary: sākṣhād upadesas tu shrutih - "The instructions of the shruti-shāstra should be accepted literally, without fanciful or allegorical interpretations."[43][45]

Practices[edit | edit source]

Bhakti and devotional life[edit | edit source]

The practical process of performing devotional acts in ones life is described as bhakti or bhakti-yoga, and is supported by activities of nine different types.[46][47] The two distinct divisions of sadhana-bhakti are vaidhi-bhakti and raganuga-bhakti.[48][49] Rupa Goswami defines vaidhi-bhakti as that bhakti which is taken up not by natural liking but by consideration of scriptural injunctions.[50][51] He describes the two categories of the highest bhakti as bhava-bhakti (devotion via feelings of intense emotion) and prema-bhakti (devotion of love). The two are essentially different intensities of the same participation in devotion via emotional expression.[52] Raganuga-bhakti, on the other hand, follows ragatmika-bhakti,[53][54] the bhakti present in Krishna's eternal associates, which is driven by raga, a natural absorption in the object of service.[55][56] Jiva Goswami's conclusion in Bhakti Sandarbha is that raganuga-bhakti is the only abhidheya, viable process, recommended by the Bhagavatam.[30] The goal of raganuga-bhakti is for the jiva to realize its true essential nature.[57]

Within his Siksastaka prayers, Chaitanya compares the process of bhakti-yoga to that of cleansing a dirty place of dust, wherein our consciousness is the object in need of purification.[58] This purification takes place largely through the chanting and singing of Radha and Krishna's names. Specifically, the Hare Krishna (mantra) is chanted and sung by practitioners on a daily basis, sometimes for many hours each day.[59] 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.[60]

Diet and lifestyle[edit | edit source]

Gaudiya Vaishnavas follow a vegetarian diet, abstaining from all types of animal flesh, fish and eggs.[61][62][63] Onion and garlic are also avoided as they are believed to promote a tamasic and rajasic form of consciousness in the eater.[64] Some Gaudiya Vaishnavas, mainly from ISKCON and Gaudiya Matha, also avoid the intake of caffeine, as they believe it is addictive and an intoxicant.[65]

Sampradaya and parampara[edit | edit source]

A Guru—shishya tradition ("lineage" or parampara) denotes a succession of teachers and disciples within some sampradaya (school, tradition). In accordance with the tradition, Gaudiya Vaishnavism as a subschool belongs to the Brahma Sampradaya, one of the four "orthodox" Vaishnavite schools. Chaitanya Mahaprabhu is said to be a disciple of Isvara Puri (fl. 14th century) who was a disciple of Madhavendra Puri (fl. 14th century) who was a disciple of Lakshmipati Tirtha (1420–1487) who was a disciple of Vyasatirtha (1469–1539) of the Madhva Sampradaya.[66] The Gaudiya Vaishnavas call their tradition "Brahma-Madhva-Gaudiya Sampradaya", which originates from Brahma and has Madhvacharya as the original acharya and Chaitanya Mahaprabhu as the acharya-successor.[67]

However, this traditional point is at least debatable. Some modern scholars and confessional authors critically assess and pair the Gaudiya Vaishnavism's affiliation with the Madhva tradition.[68][69][70] 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 by Baladeva Vidyabhushana was in the 18th century. And to this day, there is no mention of Chaitanya in the annals of the Madhva Sampradaya.[70] 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 within Adi Shankara's Dashanami order.[71]

The Prameya 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.[72]

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.[73] One of them, namely, the Gaudiya-Sarasvata Sampradaya, belongs to the well known International Society for Krishna Consciousness.[74]

History[edit | edit source]

Wooden murti of Chaitanya Mahaprabhu as Dhāmeśvara, Nabadwip

Chaitanya Mahaprabhu[edit | edit source]

Chaitanya Mahaprabhu (also transliterated Caitanya, IAST Caitanya Mahāprabhu; 1486–1534[75]) was a Bengali spiritual teacher who founded Gaudiya Vaishnavism. He is believed by his devotees to be Krishna 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 of Vyasatirtha (1469–1539) of Madhvacharya's Sampradaya.[76]

Chaitanya Mahaprabhu is considered as the most merciful manifestation of Krishna. Chaitanya Mahaprabhu was the proponent for the Vaishnava school of Bhakti yoga (meaning loving devotion to God), based on Bhagavata Purana and Bhagavad Gita.[77] Of various incarnations of Vishnu, he is revered as Krishna, popularised the chanting of the Hare Krishna mantra[78] and composed the Siksastakam (eight devotional prayers) in Sanskrit. His followers, Gaudiya Vaishnavas, revere him as a Krishna with the mood and complexion of his source of inspiration Radha.[79]

Early growth[edit | edit source]

Over the three centuries following the disappearance of Chaitanya 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 of Nityananda Prabhu, Advaita Acharya and other companions of Chaitanya Mahaprabhu educated and initiated people, each in their own locales across Bengal.

Chaitanya Mahaprabhu requested a select few among his followers, who later came to be known as the Six Gosvamis of Vrindavan, to systematically present his theology 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 were Rupa Goswami, Sanatana Goswami, Gopala Bhatta Goswami, Raghunatha Bhatta Goswami, Raghunatha dasa Goswami and Jiva Goswami. In the second generation of the tradition, Narottama, Srinivasa and Shyamananda, three students of Jiva Goswami, the youngest among the six Goswamis, were instrumental in spreading the theology across Bengal and Orissa.

The festival of Kheturi (approx 1574),[80] presided over by Jahnava Thakurani, the wife of Nityananda 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 of Vaishnava theology.

17th–18th century[edit | edit source]

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 promoting tantric teachings and practices.[81][82] These groups are called apasampradayas by the Chaitanyaits.[83]

In the 17th century, Vishvanath Chakravarti Thakur held great merit in clarifying core doctrinal issues over the practice of raganuga-bhakti through works such as Raga-vartma-chandrika. His student Baladeva Vidyabhushan wrote a famous commentary on the Vedanta-sutra called Govinda Bhashya.

The 18th century saw a number of luminaries headed by Siddha Jayakrishna Das Babaji of Kamyavan and Siddha Krishnadas Babaji of Govardhan. 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 in Vrindavan.

Manipuri Vaishnavism[edit | edit source]

Main article: Manipuri Vaishnavism

The "Manipuri Vaishnavism" is a regional form of Gaudiya Vaishnavism with a culture-forming role among the Meitei people in the north-eastern Indian state of Manipur.[84] There, after a short period of Ramaism penetration, Gaudiya Vaishnavism spread in the early 18th century, especially from beginning its second quarter. Raja Gharib Nawaz (Pamheiba) was initiated into the Chaitanya tradition. Most devotee ruler and propagandist of Gaudiya Vaishnavism, under the influence of Narottama Dasa Thakura's disciples, was raja Bhagyachandra, who has visited the holy for the Chaytanyaits Nabadwip.[85] Rasa Lila dance became a feature of the regional folk and religious tradition.[85]

20th century[edit | edit source]

A white ornate structure with a pyramidal pointed dome standing on the bank of a pond and surrounded by trees
Yogapith temple at Chaitanya's birthsite in Mayapur established in 1880s by Bhaktivinoda Thakur, presently caretaken by the Sri Chaitanya Math
Sri Gaudiya Math (Kolkata, estd. 1930) is the formal headquarters of Gaudiya Math, now headquarter of Gaudiya Mission.
See also: Gaudiya Math

From the very beginning of Chaitanya's bhakti movement in Bengal, Haridasa Thakur and others Muslim by birth were the participants. This openness received a boost from Bhaktivinoda 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 by Bhaktisiddhanta Sarasvati Thakur in his Gaudiya Math in the 20th century.[86]

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),[87] author of Sree Krishna – the Lord of Love (1904) – the first full-length treatment of Gaudiya Vaishnavism in English,[88] who, in 1902, founded the short-lived "Krishna Samaj" society in New York City and built a temple in Los Angeles.[89][90] He belonged to the circle of adherents of the guru Prabhu Jagadbandhu[91] with teachings similar to the later ISKCON mission.[90] His followers formed several organizations including the now defunct Order of Living Service and the AUM Temple of Universal Truth.[90]

The reform change of traditional caste Gaudiya Vaishnavism of 19th century is believed to have happened largely in India due to the efforts of a particularly adept preacher known as Bhaktivinoda 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 as Bhaktisiddhanta Sarasvati. In 1920, Bhaktisiddhanta Sarasvati founded Gaudiya Math in India, and later sixty-four Gaudiya Matha monasteries in India, Burma and Europe. In 1933, the first European preaching center was established in London (London Glouster House, Cornwall Garden, W7 South Kensington) under the name "Gaudiya Mission Society of London".[92][93]

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 the Gaudiya Mission headed by Ananta Vasudev (Bhakti Prasad Puri Maharaj).[74][94]

Vigrahas of Chaitanya Mahaprabhu and Nityananda prabhu at ISKCON Temple, Pune

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.[95] In the 1960s, the one of his disciples, A. C. Bhaktivedanta Swami Prabhupada went to the West to spread Gaudiya-Vaishnavism and establish the International Society for Krishna Consciousness (ISKCON), "the most successful of the Gaudiya Math's offspring," an organization that continues today.[96]

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 hereditary brahmins-goswamis, who run famous old Gaudiya mandirs, as one example, the Radha Raman Temple in Vrindavan and its prominent scholar-acharya Shrivatsa Goswami.[97]

Gaudiya and other Vaishnava schools[edit | edit source]

Although sharing a common set of core beliefs, there are a number of philosophical differences which distinguish Gaudiya Vaishnavism from other Vaishnava schools:

  • In Gaudiya Vaishnavism, Krishna is seen as the original form of God, i.e. the source of Vishnu and not as His avatar. This is based primarily on verse 1.3.28 of the Bhagavata Purana (krsnas tu bhagavan svayam)[98] and other scriptures. This belief is shared by the Nimbarka and Vallabha sampradayas, but not by the Ramanuja and Madhva schools, who view Krishna as an avatar of Vishnu.
  • As Krishna's consort, Radha is similarly viewed as the source of all other Shaktis, including Lakshmi and Sita.
  • Chaitanya Mahaprabhu is worshiped as the most recent i.e. ninth avatar of Krishna to descend in the current yuga, or age. Other sampradayas view Chaitanya as a devotee of Krishna only, and not Krishna himself or a form of avatar.[citation needed] According to his biographies, Chaitanya did not display himself as Krishna in public,[dubious – discuss] and would, in fact, avoid being addressed as such. In this regard A. C. Bhaktivedanta Swami states, "[When] addressed as Lord Krishna, He denied it. Indeed, He sometimes placed His hands over His ears, protesting that one should not be addressed as the Supreme Lord".[99] However at times Chaitanya would exhibit a different mood and would welcome worship of himself as the Supreme Lord, and at a few occasions, is said to have exhibited his Universal form. Rupa Goswami, when first meeting with Chaitanya, composed the following verse showing his belief in Chaitanya Mahaprabhu's divinity:

"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."[100]

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.[101][102] 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.[103]

Modern Gaudiya Vaishnava societies[edit | edit source]

The strictly centralized form of church-type organization and the idea that one has to be an unconventional (uttama) spiritual master introduced by the reformer Bhaktisiddhanta Sarasvati and his Gaudiya 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.[104] Many modern organisations are independent branches of the tree of the Gaudiya Math.[95]

Gaudiya Math and offshoots
Traditional Gaudiya societies

Many of branches of the Gaudiya Math (not all) are members of the World Vaisnava Association – Visva Vaisnava Raj Sabha (WVA–VVRS), which had been established in 1994 by some Gaudiya leaders.[95][113] But after this establishment, there is little real cooperation among Gaudiya organisations.[95]

Demography[edit | edit source]

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 are Shaktas.[4]

Offshoots of Gaudiya Vaishnavism[edit | edit source]

There are Krishnaite gurus and groups who belong to the Chaitanya lineage, but actually separated from Gaudiya Vaishnavism, becoming new independent movements.

See also[edit | edit source]

References[edit | edit source]

Notes[edit | edit source]

  1. ↑ Other names include Bengali Vaishnavism,[5][6][7][4][8] the Bengali, Chaitanya or Gaudiya Sampradaya,[9][10] Chaitanyaism,[11] and Gaura Dharma.[13]
  2. ↑ "It is the living entity's constitutional position to be an eternal servant of Krishna because he is the marginal energy of Krishna and a manifestation simultaneously one with and different from the Lord, like a molecular particle of sunshine or fire."[34]

Footnotes[edit | edit source]

  1. ↑ De 1942, p. 7.
  2. ↑ Sinha 2001.
  3. ↑ De 1942, Preface.
  4. ↑ 4.0 4.1 4.2 McDermott 2005, p. 826.
  5. ↑ The term Bengali Vaishnavism is not co-extensive with Chaitanya's movement – there are also the other Vaishnava traditions in Bengal, such as Vaishnava-Sahajiya, Ramanandi Sampradaya, Mahanam Sampraday, and others – but Gaudiya Vaishnavism is described as "the most characteristic form of Vaishnavism in Bengal" and is called Bengali Vaishnavism.[3][4]
  6. ↑ De 1942, pp. 1–2, 9–12.
  7. ↑ Bryant & Ekstrand 2004, p. 80.
  8. ↑ Carney 2020.
  9. ↑ De 1942, pp. 10 note 1, 17.
  10. ↑ Rosen 1992, p. 127.
  11. ↑ De 1942, pp. 1, 7–8, and Preface.
  12. ↑ Singh 2004, p. 131 note 4.
  13. ↑ "Gaura or Gauranga is an epithet of Chaitanya and hence Chaitanyaite Vaishnavism is also known as Gaura Dharma, 'religion of Gaura'."[12]
  14. ↑ Sen 1922; Kennedy 1925; De 1942.
  15. ↑ Hardy 1987, pp. 387–392.
  16. ↑ 16.0 16.1 Bryant 2017, p. 650.
  17. ↑ 17.0 17.1 Holdrege 2017.
  18. ↑ 18.0 18.1 Sardella 2013, p. 138.
  19. ↑ Ray 1964, pp. 64-67.
  20. ↑ Kapoor 1977, Front matter.
  21. ↑ Gelberg 1983, Front matter.
  22. ↑ Sardella 2013, p. 256.
  23. ↑ Consciousness the Symptom of the Soul by Stephen Knapp
  24. ↑ "Bhagavad Gita 2.20". Vedabase.io. Retrieved 2 November 2020.
  25. ↑ Hutchinson, Janis-Faye (2009). "Karma, reincarnation, and medicine: Hindu perspectives on biomedical research". Dordrecht: Springer Nature B.V: 110.
  26. ↑ Lochtefeld, James (2002). Hindusm Encyclopedia (2nd ed.). New York: The Rosen Publishing Group, Inc. New York. p. 12. ISBN 0-8239-3180-3.
  27. ↑ Lochtefeld, James (2002). Hinduism Encyclopedia (2nd ed.). New York: The Rosen Publishing Group, Inc. p. 8. ISBN 0-8239-3180-3.
  28. ↑ Lochtefeld, James (2002). Hinduism Encyclopedia. New York: The Rosen Publishing Group, Inc. New York. p. 19. ISBN 0-8239-3180-3.
  29. ↑ 29.0 29.1 Bryant, Edwin (2007). "4: Krishna in the Tenth Book of the Bhagavata Purana". In Edwin, Bryant (ed.). Krishna : a sourcebook. Oxford: Oxford University Press. pp. 114–117. ISBN 978-0-19-972431-4. OCLC 181731713.
  30. ↑ 30.0 30.1 30.2 Dasa, Satyanarayana (2007). "16: The Six Sandarbhas of Jiva Gosvami". In Bryant, Edwin (ed.). Krishna : a sourcebook. Oxford: Oxford University Press. ISBN 978-0-19-972431-4. OCLC 181731713.
  31. ↑ Vidyavinoda 1951.
  32. ↑ Kapoor 1977.
  33. ↑ Rosen 1992, pp. 249–260.
  34. ↑ Caitanya-Caritamrita Ml 20.108–109 Archived 11 May 2008 at the Wayback Machine
  35. ↑ "B-Gita 7.8". Vedabase.net. Archived from the original on 19 July 2013. Retrieved 17 June 2013.
  36. ↑ Sri Bhakti-rasamrta-sindhu-bindu, ISBN 978-81-86737-16-3, 978-81-208-1861-3
  37. ↑ Hari-bhakti-vilasa, ISBN 81-87812-86-9
  38. ↑ Sri Camatkara-candrika, ISBN 81-86737-33-2
  39. ↑ Bryant, Edwin F., ed. (2007). "The Six Sandarbhas of Jiva Goswami". Krishna: a sourcebook. Oxford New York: Oxford University Press. p. 377. ISBN 978-0-19-972431-4.
  40. ↑ Bryant, Edwin F., ed. (2007). "The Six Sandarbhas of Jiva Goswami". Krishna: a sourcebook. Oxford; New York: Oxford University Press. p. 383. ISBN 978-0-19-514891-6. OCLC 70063035.
  41. ↑ Gupta 2007, p. 65.
  42. ↑ Gupta 2007, p. 84.
  43. ↑ 43.0 43.1 Gupta 2007, p. [page needed].
  44. ↑ Menon, Sangeetha. "Advaita Vedanta". Internet Encyclopedia of Philosophy.
  45. ↑ Jiva Goswami, Kṛiṣhna Sandarbha 29.26-27
  46. ↑ Lotchefeld, James (2002). Hinduism Encyclopedia. New York: The Rosen Publishing Group, Inc. pp. 48–96. ISBN 0-8239-3180-3.
  47. ↑ Bryant 2017, p. 9.
  48. ↑ vaidhī rāgānugā ceti sā dvidhā sādhanābhidhā 1.2.5, Gosvāmī, Śrīla Rūpa. Bhakti Rasāmṛta Sindhu. The Bhaktivedanta Book Trust.{{cite book}}: CS1 maint: numeric names: authors list (link)
  49. ↑ Bryant, Edwin (2007). Krishna. New York: Oxford University Press, Inc. p. 383. ISBN 978-0-19-514891-6.
  50. ↑ tatra vaidhī — yatra rāgānavāptatvāt pravṛttir upajāyate । śāsanenaiva śāstrasya sā vaidhī bhaktir ucyate ॥1.2.6 ॥ Gosvāmī, Śrīla Rūpa. Bhakti Rasāmṛta Sindhu. The Bhaktivedanta Book Trust.{{cite book}}: CS1 maint: numeric names: authors list (link)
  51. ↑ Bryant, Edwin (2007). Krishna. New York: Oxford University Press, Inc. pp. 383, 407. ISBN 978-0-19-514891-6.
  52. ↑ Herbert, Alan (June 2022). "Ritual and Rasa: a Gauḍīya Vaiṣṇava Recasting of the Role of Ritual Imagination". Journal of Dharma Studies. 5 (2–3): 123. doi:10.1007/s42240-022-00125-6 – via Springer International Publishing.
  53. ↑ tan-mayī yā bhaved bhaktiḥ sātra rāgātmikoditā, 1.2.272, Gosvāmī, Śrīla Rūpa. Bhakti Rasāmṛta Sindhu. The Bhaktivedanta Book Trust.{{cite book}}: CS1 maint: multiple names: authors list (link) CS1 maint: numeric names: authors list (link)
  54. ↑ Bryant, Edwin (2007). Krishna. New York: Oxford University Press, Inc. p. 384. ISBN 978-0-19-514891-6.
  55. ↑ iṣṭe svārasikī rāgaḥ 1.2.272, Gosvāmī, Śrīla Rūpa. Bhakti Rasāmṛta Sindhu. The Bhaktivedanta Book Trust.{{cite book}}: CS1 maint: numeric names: authors list (link)
  56. ↑ Wulff, Donna (2001). "Acting as a Way of Salvation: A Study of Rāgānugā Bhakti Sādhana". American Oriental Society. 121: 523. doi:10.2307/606702. JSTOR 606702.
  57. ↑ Holdrege, Barbara A. (1 August 2024). "Sex, Gender, and Devotional Desire: Refiguring Bodily Identities in Gauḍīya Vaiṣṇava Discourse". International Journal of Hindu Studies. 28 (2): 199. doi:10.1007/s11407-024-09361-w. ISSN 1574-9282.
  58. ↑ "Teachings of Lord Caitanya –Sikshashtakam". Iskconvrindavan.com. Retrieved 2 November 2020.
  59. ↑ Bryant & Ekstrand 2004, pp. 35–44.
  60. ↑ Caitanya Caritamrita 1.10.43, 3.3.100, 3.3.176, 3.4.101, 3.7.48
  61. ↑ Flood, Gavin (2003). The Blackwell Companion to Hinduism. New Jersey, United States of America: Blackwell Publishing Ltd. ISBN 0-631-21535-2.
  62. ↑ Nath, Jemal (2010). "God is a vegetarian: The food, health and bio-spirituality of Hare Krishna, Buddhist and Seventh-Day Adventist devotees". Health Sociology Review. 19 (3): 356–368. doi:10.5172/hesr.2010.19.3.356.
  63. ↑ King, Anna (2012). "Krishna's Cows: ISKCON's Animal Theology and Practice". Journal of Animal Ethics. 2 (2): 179–204. doi:10.5406/janimalethics.2.2.0179. JSTOR 10.5406/janimalethics.2.2.0179.
  64. ↑ Chandrakant Sheth, Hitesh (2021). "Bhagvad Gita, gut microbiota, and mental health". Yoga Mimamsa. 53: 22–30. doi:10.4103/ym.ym_24_20.
  65. ↑ Buxton, Julia (2010). The Politics of Narcotic Drugs: A Survey. Routledge. p. 189. ISBN 978-1857437591.
  66. ↑ Connection between Gaudiya and Madhva Sampradayas (PDF)
  67. ↑ Kapoor 1977, p. 46.
  68. ↑ De 1942, pp. 10–20.
  69. ↑ Vidyavinoda 1951, pp. 207–213, 240–241.
  70. ↑ 70.0 70.1 Beck 2005, pp. 74–75.
  71. ↑ Bryant & Ekstrand 2004, p. 77.
  72. ↑ https://www.indiadivine.org/prameya-ratnavali-of-baladeva-vidyabhushana/ Prameya Ratnavali of Baladeva Vidyabhushana (Text 7)
  73. ↑ Stewart 2010.
  74. ↑ 74.0 74.1 74.2 74.3 74.4 Bryant & Ekstrand 2004, p. 131.
  75. ↑ "Chaitanya Mahaprabhu | Gaudiya History". Archived from the original on 18 October 2014. Retrieved 11 April 2016.
  76. ↑ Connection between Gaudiya and Madhva Sampradayas(pdf)
  77. ↑ Srimad Bhagavatam (Introduction) "Lord Caitanya not only preached the Srimad-Bhagavatam but propagated the teachings of the Bhagavad Gita as well in the most practical way."
  78. ↑ Sri Chaitanya Mahaprabhu "He spread the Yuga-dharma as the practice for attainment of pure love for Radha-Krishna. That process is Harinam-Sankirtan, or the congregational chanting of the Holy Names of Krishna "Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare"
  79. ↑ Benjamin E. Zeller (2010), Prophets and Protons, New York University Press, ISBN 978-0814797211, pp. 77–79
  80. ↑ Women Saints in Gaudiya Vaishnavism "The event at which this took place was the famous Kheturi festival already mentioned above, the date of which is still a matter of conjecture, but likely took place in the 1570s."
  81. ↑ Kennedy 1925, pp. 77–78.
  82. ↑ śuna haridāsa ei līlā saṃgopane viśva andhakāra karibeka duṣṭa jane, Harinama Cintamani 15.108
  83. ↑ Source: https://archive.org/details/Apasampradayas (accessed: Friday September 22, 2023)
  84. ↑ Singh 2004, pp. 125–132.
  85. ↑ 85.0 85.1 Singh 2004, p. 128.
  86. ↑ Bryant & Ekstrand 2004, p. 139.
  87. ↑ Carney 2020, pp. 135–136.
  88. ↑ Carney 2020, p. 140.
  89. ↑ Carney 2020, p. 152.
  90. ↑ 90.0 90.1 90.2 Jones & Ryan 2007, pp. 79–80, Baba Premanand Bharati.
  91. ↑ Carney 2020, pp. 140–143.
  92. ↑ Bryant & Ekstrand 2004, p. 130.
  93. ↑ Jones & Ryan 2007, p. 165, Gaudiya Math.
  94. ↑ "The Sons of the Son: The Breakup of the Gaudiya Matha" (PDF). Retrieved 2 October 2020.
  95. ↑ 95.0 95.1 95.2 95.3 Bryant & Ekstrand 2004, p. 90.
  96. ↑ Bryant & Ekstrand 2004, p. 91.
  97. ↑ Case 2000.
  98. ↑ "Bhagavata Purana 1.3.28". vedabase.io. Retrieved 2 November 2020.
  99. ↑ "Teachings of Lord Chaitanya". Vedabase.io. Retrieved 2 November 2020.
  100. ↑ "Caitanya Caritamrita 2.19.53". vedabase.io. Retrieved 2 November 2020.
  101. ↑ Bhagavata Purana 11.5.32 Archived 8 February 2007 at the Wayback Machine "In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Krishna. Although His complexion is not blackish, He is Krishna Himself. He is accompanied by His associates, servants, weapons and confidential companions."
  102. ↑ "Sri Chaitanya Mahaprabhu predicted". Veda.harekrsna.cz. Archived from the original on 29 October 2013. Retrieved 17 June 2013.
  103. ↑ "Faith in Chaitanya Mahaprabhu as Krishna". jiva.org. 10 March 2013. Retrieved 10 March 2013.
  104. ↑ Bryant & Ekstrand 2004, pp. 78–79, 88, chapter 2.6 Jan Brzezinski. "Charismatic Renewal and Institutionalization in the History of Gaudiya Vashnavism and the Gaudiya Math".
  105. ↑ Jones & Ryan 2007, p. 166.
  106. ↑ Bryant & Ekstrand 2004, Front matter.
  107. ↑ Bhrgumuni dasa (10 July 2001). "The Later Life Of Srila Bhakti Hriday Bon Maharaj". India.
  108. ↑ Jones & Ryan 2007, pp. 165–166, Gaudiya Vaishnavite Society.
  109. ↑ Doktorski, Henry (2021). Eleven Naked Emperors: The Crisis of Charismatic Succession in the Hare Krishna Movement (1977–1987). Kindle: Independently Published. pp. 389–390. ISBN 9781079561371.
  110. ↑ Jones & Ryan 2007, pp. 199–200, International Society for Krishna Consciousness Revival Movement (IRM).
  111. ↑ Gelberg 1983, p. 196.
  112. ↑ Rosen 1992, p. 249.
  113. ↑ Jones & Ryan 2007, pp. 504–505.
  114. ↑ Carney 2020, pp. 140–141.

Bibliography[edit | edit source]

External links[edit | edit source]

Official websites[edit | edit source]

Template:Vaishnava philosophy

Retrieved from "https://en.bharatpedia.org/w/index.php?title=Gaudiya_Vaishnavism&oldid=453155"
Discover more