Path: senator-bedfellow.mit.edu!dreaderd!not-for-mail Message-ID: Supersedes: Expires: 8 Jun 2004 10:49:07 GMT X-Last-Updated: 1997/01/24 From: Henry Groover Subject: soc.religion.vaishnava -- Gaudiya FAQ Newsgroups: soc.religion.vaishnava,soc.culture.indian,soc.culture.indian.info,soc.answers,news.answers Followup-To: poster Organization: none Approved: news-answers-request@MIT.EDU,scii@cc.gatech.edu Distribution: world Summary: This is a small intro to Gaudiya Vaishnavism, for current or prospective readers of the soc.religion.vaishnava newsgroup Keywords: noarchive, Vedanta, Vaishnava, Gaudiya, Chaitanya, bhedaabheda X-Url: http://www.hgsoft.com/srv/gaudiya.html X-Submission-Address: srv@pobox.com X-Administrative-Address: srv-admin@pobox.com Originator: faqserv@penguin-lust.MIT.EDU Date: 11 May 2004 10:50:37 GMT Lines: 499 NNTP-Posting-Host: penguin-lust.mit.edu X-Trace: 1084272637 senator-bedfellow.mit.edu 567 18.181.0.29 Xref: senator-bedfellow.mit.edu soc.religion.vaishnava:5517 soc.culture.indian:1305826 soc.culture.indian.info:1958 soc.answers:19070 news.answers:271125 Archive-Name: religions/vaishnava/gaudiya-faq Posting-Frequency: every 14 days Frequently Asked Questions (FAQ) for Gaudiya or Chaitanya Vaishnavism -------------------------------- Last Update: January 23, 1997 Gaudiya FAQ maintainer Henry@HGSoft.com Gaudiya FAQ (web version) http://www.hgsoft.com/srv/gaudiya.html SRV moderation address srv@pobox.com SRV administrative address srv-admin@pobox.com ------------------------------- Contents: * General information * Frequently Asked Questions about Gaudiya Vaishnavism * Appendix: Some terms commonly used in Gaudiya Vaishnavism ------------------------------- General information This document assumes that you have already read the general FAQ for soc.religion.vaishnava (http://www-ece.rice.edu/~vijaypai/srv/srv_faq.html); if not, then please do so before proceeding to read this one. It is not expected that this FAQ will be subject to frequent revisions and updates, but whenever there is one, the current version will be posted to soc.religion.vaishnava. Even if there is no update, the FAQ will be posted to the newsgroup about once every two weeks. To obtain a copy of this document, send a message to srv@pobox.com, with any subject, and only 'faq gaudiya' (no quotes) in the body. You can also obtain other similar FAQs, by sending one of the following lines to the same address: faq faq advaita faq dvaita faq sri-vaishnava (*) (*) At this time, this FAQ does not yet exist, but is planned. The latter three choices explain themselves; sending the one word 'faq' results in the bot sending you the general FAQ for newsgroup soc.religion.vaishnava. You can also look up this document on the World-Wide Web, at the address http://www.hgsoft.com/srv/gaudiya.html. Because of the possibility of using hypertext links, quotes, etc., on the web version, that location is probably better for you to refer to if you have any choice. ------------------------------- Frequently Asked Questions: * What is (a) Gaudiya? The term 'GauDiiya' means 'of GauDa-deSa', GauDa-deSa being an old name for West Bengal. Gaudiya Vaishnavism originated in what is now West Bengal, and is still very widely practiced there and in what is now Bangladesh. * Who is the founder of Gaudiya Vaishnavism? Gaudiya Vaishnavism as a widespread movement of bhakti or devotion was begun by Sri Chaitanya Mahaaprabhu (see http://www.goloka.com/gallery/html/cait01.html), who appeared in West Bengal in the late 15th century. He is accepted by all Gaudiya Vaishnavas as an incarnation of Krishna but in the "hidden" role of a devotee of Krishna, and this is supported by references from Srimad-Bhaagavatam, the Chaitanya Upanishad of the Atharva Veda, the Mahaabhaarata, and other scriptures. Gaudiya Vaishnavism was certainly influenced by many earlier personalities, such as Maadhavendra Puri (who also represents the connection of Gaudiya Vaishnavism to the Maadhva sampradaaya coming from Srimad Ananda Tiirtha or Madhvaachaarya) (see http://www.rit.edu/~mrreee/madhva/index.html) and Jayadeva Goswami, Chandiidaasa and Vidyaapati. Though Sri Chaitanya Mahaaprabhu was a great scholar, He left only 8 verses, called the shikshaashhTakam. His followers, most notably the Six Goswamis of Vrindavan (see http://www.goloka.com/gallery/html/rupsan.html), wrote numerous books setting down the tenets and rituals of Gaudiya Vaishnavism with support from scripture. * Who are some other prominent figures in Gaudiya Vaishnavism? The Six Goswamis of Vrindavan were mostly contemporaries of Sri Chaitanya Mahaprabhu. Rupa Goswami and Sanatana Goswami, along with the younger Jiva Goswami, wrote many works on bhakti and Gaudiya philosophy, supporting their work extensively with quotations from smriti and shruti. Narottama dasa Thakura came a bit later. Narottam dasa Thakura studied under Jiva Goswami, and was responsible for spreading bhakti throughout Orissa and Bengal. Fifty years after the disappearance of Shri Chaitanya, Narottam also organized annual festivals in Bengal, which served to keep the Gaudiya philosophy unified. Krishnadas Kaviraja Goswami is best known for his biography of Sri Chaitanya Mahaprabhu, Sri Chaitanya Charitaamrita. In the 17th century, Srila Baladeva VidyaabhuushaNa was known for his Govinda-bhaashya commentary on BaadaraayaNa's Brahma-Suutra a.k.a Vedaanta-suutra. He also wrote commentaries on 10 major Upanishads, which have been lost with the exception of his commentary on Iishopanishad. Srila Bhaktivinoda Thakura appeared in the 19th century and was responsible for a large revival of the Gaudiya movement, which had fallen into disrepute at this time. The Thakura's son, Srila Bhaktisiddhanta Sarasvati, was a lifelong brahmachaarin (celibate bachelor) and continued spreading the Gaudiya movement throughout India. He founded the Gaudiya Matha society, and also sent disciples to preach in England. Srila A. C. Bhaktivedanta Swami Prabhupada, a disciple of Srila Bhaktisiddhanta, came to New York in 1965 and founded the International Society for Krishna Consciousness (ISKCON), known popularly as the Hare Krishna movement. He departed this world in 1977. * What is the Gaudiya understanding of Vedanta? Although Gaudiya Vaishnavism as a widespread movement really began in the late 15th century, a commentary on Vedaanta-suutra was not written until the 18th century. Srila Baladeva VidyaabhuushaNa wrote the Govinda-bhaashya commentary at that time. In the opinion of Sri Chaitanya Mahaaprabhu, and as cited in various scriptures such as the GaruDa PuraaNa, the Sriimad-Bhaagavatam is considered to be the natural commentary on Vedanta. Vedanta describes the Absolute Truth as well as the living entities, and the Bhaagavatam elaborates on Sri Krishna, the speaker of Bhagavad-giitaa, as the Supreme Brahman and Absolute Truth. Thus the followers of Sri Chaitanya have always held the Bhaagavatam in highest esteem as a scriptural authority. For more information, see "What is the Gaudiya concept of scripture?" The Gaudiya understanding of Vedanta, as first explained by Sri Chaitanya in His teachings and later set down by Sri Baladeva VidyabhuushaNa in his Govinda-bhaashya commentary, is called achintya-bhedaabheda-tattva, or inconceivable simultaneous oneness and difference. This doctrine teaches that the living entity or jiivaatmaa and the Supreme Person Sri Krishna or Vishnu are one in quality but different in quantity. Krishna is the infinite Supreme Spirit (Brahman) and the minute jiiva is also spirit or brahman, but the two are eternally distinct. One analogy is of sparks within a fire which are hot like the fire but also have a separate identity. Furthermore, when the tiny spark leaves the fire and lands on damp ground, its blazing nature may be extinguished. This is similar to the spiritual jiiva coming into contact with matter; the effulgent spiritual nature of the jiiva is covered to one degree or another by the material energy or maayaa. This relationship of simultaneous oneness and difference is called achintya or inconceivable not because it is undescribable (which would be anirvachaniiya) but because it is not possible to fully understand the nature of the infinite Absolute Truth. The concept will simply not fit into one's head, but one can nonetheless approach the concept. For example, we can understand that the ocean contains approximately so many quadrillion tons of water. We can approach the understanding of the ocean's volume in this way but we cannot really fit it into our head as easily as we can with a smaller quantity of water, say a small pond or even a lake. But by analyzing a single drop of ocean water, we can understand the qualities that are present in the ocean. * What are the tenets of Gaudiya Vaishnavism? It would be difficult to describe Gaudiya Vaishnavism without describing the basics of Brahman realization. These tenets are common to all Vedaanta-based philosophies: + I am not this body. + I am an eternal, spiritual being + I do not belong in the cycle of repeated birth and death in this temporary world. It is part of my nature to seek aananda or bliss. Specific to mainstream Vaishnava philosophies: + My identity as an individual spiritual being is different from the Supreme Being. + That Supreme Being is known as Vishnu or Krishna. + The forms of Vishnu or Krishna are eternal, spiritual forms full of unlimited opulence. + There is no truth superior to the Supreme Lord Shri Krishna, the speaker of Bhagavad-gita. Some of the essential points particular to Gaudiya Vaishnavism: + Sri Krishna, the son of Nanda Maharaaja, is the worshipable Supreme Personality of Godhead. + Krishna's eternal abode is Vrindaavana. + The best worship of Sri Krishna is that which is performed by the cowherd damsels of Vrindaavana (the gopiis). + Srimad-Bhaagavatam is a spotless authority for these and other truths. + Ecstatic love for Krishna (premaa) is the ultimate goal of life. + The best means of attaining the perfection of Krishna-premaa is by chanting the mahaa-mantra: Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Raama Hare Raama Raama Raama Hare Hare Special emphasis is given to congregational chanting, or sankiirtana. Sankiirtana is often sung to accompaniment of instruments such as the mridangam (a two-headed drum) and karatalas (hand cymbals). Individual chanting is usually done on a japa-maalaa (rosary of beads) under a vow to chant the mantra a certain number of times daily. * Why do Gaudiyas emphasize devotion over learning? This is not strictly true. Renunciation, devotion, and scholarship have always been emphasized in the Gaudiya line, as evidenced by titles like Bhaktivedanta. However, neither renunciation, scholarship, nor even salvation (mukti) are considered ends in themselves. Devotional activities are not merely the means of achieving liberation but in their pure state (i.e. not contaminated by selfish desires) are eternal liberated activities. Thus the emphasis is not only on shaastra (scripture) to understand the Absolute Truth, the individual soul, and the soul's relationship with the Absolute Truth, but on saadhana-bhakti or practice of devotional service. By practicing pure devotional service the heart becomes cleansed of impurities and one comes progressively to the ultimate goal of prema-bhakti, or ecstatic devotion. * How does worship by Gaudiyas differ from other Vaishnava worship? In a few ways; briefly: + Gaudiyas emphasize naama-sankiirtana (congregational chanting of Krishna's names), hearing the Srimad-Bhaagavatam, living in holy places such as Vrindavan, associating with saintly persons, and worship of Tulasii. + Gaudiya temple worship is generally of Raadhaa-Krishna rather than of Lakshmii-NaaraayaNa. Sometimes Gaudiya Vaishnavas worship Raadhaa-Krishna in the reverential mood of Lakshmii-NaaraayaNa. + Gaudiyas worship Sri Chaitanya Mahaprabhu as an incarnation of Krishna and Raadhaa combined. While Gaudiyas have never insisted that others accept the divinity of Sri Chaitanya, they have in the past staunchly defended the scriptural basis of this worship. + Gaudiyas de-emphasize the paths of speculative knowledge (GYaana) and fruitive activities (karma). These are considered extraneous impediments to cultivation of unalloyed bhakti. + For Gaudiyas, cultivation of premaa (ecstatic love for Krishna) is the ultimate goal of all worship. Thus the elaborate rules and regulations of smriti are often passed over in favor of the simpler pancharaatrikii-vidhi. Srila Gopala BhaTTa Goswami (one of the Six Goswamis) wrote a book called Sat-kriyaa-saara-diipikaa, containing essential rituals for Gaudiya Vaishnavas. Srila Sanaatana Goswami wrote Hari-bhakti-vilasa, which outlines Deity worship and other devotional activities for Gaudiyas. + The Deity of the Lord is considered an incarnation of the Lord, or archaa-avataara. It is by His achintya-shakti or inconceivable potency that He can choose to assume any form He wishes to accept the loving service of His devotees. * What is the Gaudiya concept of moksha? Of the five types of liberation (saaruupya, or attaining similar form to the Lord; saalokya, or attaining the same planet as the Lord; saamiipya, or attaining nearness of vicinity to the Lord; saarshTi, or attaining similar opulence to the Lord; and saayujya, or attaining oneness with the Lord) only the first four are considered acceptable. However, salvation or moksha is considered quite subsidiary to the goal of attaining unalloyed devotional service on the platform of premaa, or ecstatic love for Krishna. There is a statement to this end by Lord Kapila in the Bhagavatam, Canto 3: ... As far as saayujya is concerned, Srila Jiva Goswami explains that there are two types of saayujya: entering into the body of the Lord (as observed by those who saw Sishupala slain by the Lord's chakra), or annihilating one's existence in the Lord's effulgence (check ref. Bhag. Sand.) Needless to say, both are shunned by Gaudiyas as in either case there would be no opportunity to serve the Lord. * What is the Gaudiya concept of Brahman? According to the Bhagavatam, the same non-dual substance is called variously Brahman, Paramaatmaa, and Bhagavaan. The Gaudiya understanding of this, and references to golden effulgence as in the Iishopanishad, refer to the Lord's bodily effulgence. This is one aspect or view. Another aspect of the Lord is His localized expansion as Paramaatmaa or the Supersoul within all beings. The Lord as Bhagavaan, or the Supreme Person full in six opulences, is the aspect Gaudiyas focus on. Having achieved Bhagavaan realization, one automatically realizes Brahman and Paramaatmaa. * What is the significance of jiivan-mukti according to Gaudiya doctrine? By the Lord's inconceivable potency, one who is engaged completely in the service of the Lord becomes fully spiritualized in mind, body, and words, even in this lifetime. Such a person is called jiivan-mukta, or liberated in the living state. The example of an iron bar placed in a fire is sometimes given: when the iron bar becomes sufficiently heated by association with the fire, it turns red hot and acts like fire. Similarly, when one associates with Krishna without deviating from the path of pure devotion, even one's material body becomes completely spiritualized. * What is the Gaudiya concept of scripture? Scripture or shaastra is revered as authoritative. The Srimad-Bhagavatam (Bhaagavata PuraaNa) is given special reverence because it dispenses with speculative knowledge and fruitive activities, and cuts to the quick of pure devotional service to Krishna. Another scripture of great importance to Gaudiya Vaishnavas is Brahma-samhitaa. Originally purported to contain 100 chapters and considered lost, a copy of chapter 5 of this book, spoken by Lord Brahmaa, was found by Sri Chaitanya Mahaprabhu during His tour of South India at the Adi-Kesava temple. * Why have Gaudiya Vaishnavas reversed the Sruti-mantra? Actually, there are references to this mahaa-mantra in various places. It appears in the Kali-santaraNopanishad as well as in various PuraaNas. Some represent it as Hare Krishna, Hare Rama, others as Hare Rama, Hare Krishna. One story has it that chanting of this mantra, as it appears in the Kali-santaraNa Upanishad: Hare Raama Hare Raama Raama Raama Hare Hare Hare Krishna Hare Krishna Krishna Krishna Hare Hare caused some consternation amongst caste-conscious braahmaNas as Gaudiyas were encouraging shuudras (laborers) and even Muslims to chant this mantra. Teaching shruti to such persons is proscribed, so the mantra was reversed to overcome such objections: Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Raama Hare Raama Raama Raama Hare Hare As the names Krishna and Raama are considered non-different from the Lord Himself, there is no loss of the benefit of chanting these names in this slightly altered form. * What are the Gaudiya institutions of the present day? ISKCON, or the International Society for Krishna Consciousness, has centers in many cities throughout the world, as well as maintaining some rural farm communities. It publishes a monthly magazine called _Back to Godhead_. See: http://www.algonet.se/~krishna The Gaudiya Vaishnava Society is based in Eugene, Oregon and publishes a quarterly magazine called Gaudiya Vedanta. You can send enquiries on this beautiful publication to Swami Vishnu (swamiv@clarioncallpub.com) or see the Clarion Call Publishing home page: http://www.efn.org/~gvs http://www.clarioncallpub.com The World Vaishnava Association is based in Mathura, UP, INDIA: http://www.owplaza.com/wva * Where can I get more information? See the following URLs: + Hare Krishna Index http://www-ece.rice.edu/~vijaypai/hkindex.html + ISKCON Home Page http://www.algonet.se/~krishna + World Vaishnava Association http://www.owplaza.com/wva + Bhakti Yoga Lifestyle http://mindlink.net/vswami + Gaudiya Vaishnava Society http://www.efn.org/~gvs + Black Peacock Home Page http://www.goloka.com ------------------------------- III. Appendix: terms commonly used in Gaudiya discourse [In no particular order.] rasa Taste, specifically of the varieties of favorable relationships with the Supreme Lord Sri Krishna. rasika One who is cognizant of rasa. sahajiyaa The praakrita-sahajiyaas are one of 14 offshoots of Gaudiya Vaishnavism (some others are the Bauls, caste goswamis, etc.) This name is given because they are considered to take the exchange of rasa cheaply. raagaanuga Spontaneous attachment. In the early stages of bhakti or devotion, one follows various rules and regulations vaidhi-bhakti). As attachment for Krishna and devotional service develops, the rules and regulations become subsidiary to one's relationship with Krishna and may be neglected. ruupaanuga A follower of Ruupa Goswami, one of the principal followers of Sri Chaitanya Mahaaprabhu. ritvik Literally, an officiating priest. Some followers and disciples of Srila A. C. Bhaktivedanta Swami Prabhupada hold that no one is currently qualified to act as guru. According to this controversial view, initiation may only be granted by one who acts on behalf of Srila Prabhupada, with the disciple becoming a disciple of Srila Prabhupada. Here are some proponents: http://www.islandnet.com/krsna/vada and one refutation: http://swami.simplenet.com/hkexperience/linkritvik.html ------------------------------- Contributors to this FAQ Many Vaishnavas and friends contributed invaluable ideas, suggestions, and critical feedback. Here is a partial list: Eswar Josyula Randall Leighton Shrisha Rao Vijay Pai Vivek Pai Swami Vishnu Send feedback to Henry Groover, aka Agrahya daasa, at Henry@HGSoft.com ******* + end + *******