Gaudiya Vaishnavism

[Guest guest]

Gaudiya Vaishnavism is perhaps one of the newest branches of

Vaishnavism and it traces its root back to Krishna via Brahma and the

Madhva Sampradaya. But philosophically Gaudiya Vaishnavism is very

different Dwaita. Their philosophy is "achintya bhedabheda tattva"

or simultaneous oneness and difference from God.

 

This philosophy was propounded by Lord Chaitanya a combined

incarnation of Radha and Krishna. According to this philosophy there

are 5 Purusharthas Dharma, artha, Kama, Moksha and Prema. The first

4 are said to be at the material level and therefore unfit for human

pursuit. Prema is the only goal worth seeking.

 

At the outset one surrenders to Krishna through the Guru by following

the 5 principles of "Anukulasya sankalpah:, PrAtikulasya varjanam;

raksisyatiti vishvaso; goptrtwe varaNam; tatha atma nikshepa

karpanye. Having done this one obtains the mantra from the

Kali-santara Upanishad "HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA

HARE HARE I HARE RAMA HARE RAMA RAMA RAMA HARE HARE II

 

Everything else that is done in life is based in relation to this

mantra which is the sound representation of God and only mantra, the

only yagna, and the only goal of life.

 

The aspirant jivan mukta begins a process called vaidhi bhakti or

regulated devotional service by following the rules and regulations

laid down in their sampradaya. When Krishna is pleased with the

sincere efforts of such a bhakta, He rewards them with Raganuga

bhakti or spontaneous devotional service. One attains to this state

by considering himself or herself to be humbler than a blade of

grass. One who reaches this stage spontaneously chants the names of

God and continues to make spiritual progress. The ultimate

perfection is to visualize the pastimes of Radha and Krishna while

chanting and simply relish the chanting.

 

The primary difference between our sampradayam and theirs is that in

the Gaudiya Vaishnava sampradaya, while worship may be done to all

avataras of Sriman Narayana, rasa will be obtained only with Krishna

and that too only in the Vrindavana mood of baala leela.

 

The Gaudiya Vaishnavas practice sankirtana or congregational chanting

of the Hare Krishna mantra set to various tunes, while dancing at

the same time. The same mantra is chanted as a japa during Brahma

muhurta.

 

One who remembers Krishna at the time of death goes to "Goloka

Vrindavana" where they will be constantly rendering service to Radha

and Krishna and where the Raasa Leela continues uninterrupted.

 

The Bhooloka Vrindavana is considered to be non different from Goloka

Vrindavana.

 

Somewhat similar to Madhva sampradaya is the concept that Radha and

Krishna are served by 8 preteen manjaris or sakhis. They are the

only ones allowed into some of the most intimate pastimes of Radha

and Krishna. These manjaris are in turn served by other Gopis and so

on. RAdha is said to get more pleasure when she makes a gopi dance

with Krishna than the pleasure she gets by dancing with Krishna

Herself.

 

But common with Sri Sampradaya is the concept of surrender to Krishna

and that a jivatma is itself without sex or can only be a female,

since it can only be enjoyed by Krishna and not an enjoyer. It is

only when the jivatma is enjoyed by Krishna can it get happiness.

The ultimate bliss is considered to be not the dancing of the Gopis

with Krishna, but the torment caused by separation from Krishna which

they felt afterwards. This is called vipralambha bhava.

 

I seek the readers' forgiveness for any errors of omission or

commission.

 

Jaganath.

[Guest guest]

jagannathan writes:

>

>At the outset one surrenders to Krishna through the Guru by following

>the 5 principles of "Anukulasya sankalpah:, PrAtikulasya varjanam;

>raksisyatiti vishvaso; goptrtwe varaNam; tatha atma nikshepa

>karpanye. Having done this one obtains the mantra from the

>Kali-santara Upanishad "HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA

>HARE HARE I HARE RAMA HARE RAMA RAMA RAMA HARE HARE II

>

>

>

 

I am trying to understand the concept of surrender from "chaitanya system".

I feel that their view of surrender is not exactly same as the shadanga

prapatti of visistadvaita. In fact They are similar but the goal is not

similar. In fact in the "Bhakti rasamrita sindhu" their methodology goes

closer to:

 

1. increase bhakti by chanting

2. and finally attain samadhi in ecstasy and God-Love

3. Reach Goloka brndavana

 

This is bhakti yoga minus "agnihotra and other karma yoga related issues".

 

If I am wrong, I would like to see a citation to a "formal chaitanya system

work" with reference to the 6 angas of prapatti or atleast a mapping to

this. I have personally talked to some stalwart "hare krishna" mission

people. I still feel my view is accurate. In fact in one of my previous

mails, "Gorkeshava Das" of Hawwaii agreed with me on this.

 

In fact I can confidently state that the shadanga prapatti system is a

special characteristic of pancharatra system and some samhitas which are

quoted predominantly by visistadvaita works.

 

Dont get me wrong. the doctrine of surrender is probably common to many

systems including christianity but the methodology and attributes are

distinct to visistadvaita.

 

Krishna Kalale

[Guest guest]

I do not agree that what the Gaudiya Vaishnavas practice is Bhakti

Yoga as explained by Ramanujacharya and Vedanta Desikar. For that

Bhakti Yoga one has to be qulified firstly by being born in 3 castes.

Gaudiya Vaishnava tradition is open to anyone and everyone. The

only method that is available to everyone is Prapatti.

 

For a full explanation of their system of Prapatti one has to study

Bhakti Vinoda Thakur's works. What is unique to Sri Sampradaya is

Ukti nishtha and Acharya nishtha Prapatti. Since this prapatti is

done for us by learned Acharyas, we get moksham in one lifetime. In

all other cases, it is the chanting of Sriman Narayana's names that

leads to sva-nishtha prapatti or bhagavata nishtha prapatti that

obtains rememberence of Sriman Narayana at the end of one's life.

Prapatti is finally said to be performed when one gives up the burden

of attaining Narayana to Narayana. In our sampradayam there is a

prayer specifying the time at which one attains moksha. In the case

of the Gaudiya Vaishnava, if the individual does not do this, then

all prarabdha karma at the time of prapatti will have to be fulfilled

which could drag on beyond one lifetime.

 

According to the 44th Jeer's lecture given in Venkat's house, merely

chanting Krishna Krishna all the time will itself lead to

Sharanagathi. Of course many different conclusions can be drawn as

to what form this sharanagathi will take.

 

The goal of Gaudiya Sampradaya which is unalloyed devotion to Krishna

is common with our goal of Moksha. The higher levels of bhakti as

fruits of prapatti is also common to the two sampradayas. What is

different is methods of worship and chanting of mantras. In our case

the time of attainment of moksha is fixed by our acharya while in

their case it depends upon the individual's sincerity.

 

Jaganath.