History of Gaudiya Vaisnavism

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Haribol Nayana-Ranjana Prabhu,

 

Koti dandavats!

All glories to Srila Prabhupada

 

I used a tool called Babelfish (of Altavista.com) that translates texts to

translate this text. I could make out that it was italian so I translated it

with the help of Babelfish. You can find this online tool at

http://world.altavista.com/

 

There maybe some errors in the texts, but its more understandable than it

was before :-)

 

Your servant,

Vinod-bihari das

_________________

ITIHASA returns to the index The Manvantara di Vaivasvata: 28° Kali-yuga

third part Second the 1500 part of and 1600 beginning the Gaudiya Movement

In the sixteenth century many had been the religious and philosophical

shunting lines and contaminations. In means to many confusions it had been

the golden moon of Caitanya Mahaprabhu while still alive to bring back the

pure devozione for Radha-Krishna. The six Gosvami (with to other large ones

bhakta) had codified the philosophy Gaudiya Vaishnava, writing numerous

books and dandole scientific dignity. With the passing of large the Acarya

contemporary of the Mahaprabhu the Gaudiya movement at all has not been

dissolved, but it has continued thanks to the successive generations. We

will give to hour some information to you on the screw and the activities on

the second generation of Gaudiya Vaishnava. Particularly important were

Srinivasa Acarya, Narottama Dasa Thakura and Syamananda Pandita, that they

had fundamental un?importanza in the Gaudiya history: in fact they were in

first person responsible of its dissemination in all l?India (400). The

witnesses who speak us about they are the Bhakti-ratnakara (written to the

end of the 700 from Narahari Cakravarti, disciple of Vishvanatha

Cakravarti), the Narottam Vilas (also this written from Narahari

Cakravarti), Prema-vilas (of Nityananda Dasa, disciple of Jahnavadevi), the

Karnananda (of Yadunandana Thakura, disciple of Hemalata Thakurani),

l?Anuraga-dances (written towards the 1697 from Manohara Dasa, disciple of

Ramsharana Chattaraja, in its turn pupil of same Srinivasa), the Syamananda

Prakasa, (of Krishna Caran Dasa, of which precise news if not that he was

disciple of Radha-Mohana Dasa and confratello of Baladeva Vidyabhushana is

not had).

 

Srinivasa Acarya Was disciple of Gopala Bhatta and Jiva Gosvami. He was he

to guide the first group of distributors of books, converted the king

Birhambir and it participated to the first one festival of the Gaura-Purnima

that was kept to Kheturi, that it was organized from Narottama Dasa Thakura.

The Gangadhara father and the moglie Lakshmipriya lived in the small village

of Chakhandi (on the western river of the Gange). Them were not a happy

life, wanted of the sons that they did not succeed to possession. In the

1510 Gangadhara went to find Sri Caitanya in the day in which it was taking

sannyasa. To Katwa (than one finds to approximately seven miles from

Chakhandi) saw the Getlteman while Madhu Sheel (the barber) was cutting hats

to it. Lì saw also the companions more tightened than Sri Caitanya,

Nityananda, Candrasekhara, Mukunda and others. Gangadhara fell in ecstasy

and began to repeat?Krishna Caitanya! Caitanya! Caitanya!? When he returned

to the village, its friends gave the nickname to it of Caitanya Dasa for the

frequency with which he repeated the Saint name.

 

Later on these, accompanied from the moglie, went to find the Getlteman to

Pure, which it foretold they it birth of a son and churches that called it

Srinivasa. The more probable date of the birth of the great predicatore is

1517 (401). During its infancy, Srinivasa was a great erudite. Narahari

Sarakara, an intimate one associated of Caitanya knew, that it lived in the

Srikhanda neighbor and that Srinivasa accepted like siksa guru. In those

days Caitanya Dasa died.

 

Narahari Sarakara advised to Srinivasa of prendersi cure of the mother, than

in the meantime it had gone to live in the parental home of Jajigram. But at

the same time it insisted that it went in visit to Pure in order meeting Sri

Caitanya. A day determined to leave and was during the travel that came to

know of the passing of Sri Caitanya from this world. It was the 1534.

Resisting to the temptation of suicidarsi, the travel continued and reached

Pure, with l?intenzione to take shelter in Gadadhara Pandita. These, that he

had been friend d?infanzia of the Mahaprabhu, informed it that Sri Caitanya

had foretold to it dell?arrivo of Srinivasa and that its task (of Gadadhara)

was of insegnargli the Bhagavatam. But the copy of the book that Sri

Caitanya had given to Gadadhara Pandita in guard was ruined and was

illeggibile, for which Srinivasa it was sent in Bengal to procurare un?altra

copy. When it arrived in Bengal from Narahari Sarakara, it came to know that

also Gadadhara Pandita was dipartito.

 

It is not known very of what made Srinivasa in that painful period. When

Jahnava You must went to Vrindavana, Rupa Gosvami the churches that to its

return in Bengal Srinivasa to Vrindavana sent because it deepened the

studies. The Srinivasa young person accepted l?istruzione and left. During

the travel it was stopped to visit the places of the pastimes of the

Getlteman to Navadvipa. It met great devout people, and also Jahnava You

must same and Virabhadra. That travel was longer of the previewed one. When

it reached Vrindavana (402), Sri Rupa from had little abandoned this world.

Srinivasa accepted formal l?iniziazione from Gopala Bhatta Gosvami and, on

council of quest?ultimo, it went to study under the guide of Jiva Gosvami.

With c?erano Srinivasa also Narottama (that it lived already to Vrindavana

from at least a year) and Duhkhi Krishnadas (better known like Syamananda).

Raghava Pandit taught it geography to they of Vrindavana.

 

A day, from Bengal, Jahnava You must made to ask Sri Jiva to make they to

reach the books of the Gosvami, so that they could be copied and be rendered

publics for the benefit of all. Therefore Jiva chose its better students in

order to carry out the that most delicate task. After travel months, the

three reached in Bengal, in a small called village Gopalpur, to the border

with the reign Malla di Vana Vishnupur. Here the precious books were stolen

from the king Birhambir (403), which it had known from an astrologer that

the Vaishnava pilgrims possessed a treasure from the inestimabile value.

Srinivasa succeeded to recover the books and indeed to convert the raja to

the Vaishnavismo Gaudiya. L?Acarya would have passed many years to preach in

that region, with l?appoggio of Birhambir. Between the many disciples of

Srinivasa (single Prema-vilasa ne nomination seventeen), the more important

was probably Ramacandra. Historically important she was also its daughter

(had from the first moglie, Isvari) and disciple, of name Hemalata

Thakurani. One of the more authoritative witnesses on the life of Srinivasa

has been written from Yadunandan, disciple of Hemalata Thakurani. Later on

Srinivasa, accompanied from Ramacandra, would be returned to Vrindavana in

order to resume the studies.

 

Narottama Dasa Thakura (birth 1534 approximately) its birth had been

foretold from Sri Caitanya, which it said that Nityananda Prabhu would have

lead to the Padma a devout person of Narottama name and that, when these had

entered in the river, it would have received l?amore divine. Narottama Dasa

nacque probably in the same year of the passing of the Mahaprabhu. The place

of the birth was Kheturi, in the Bangla Desh. Its father was the king

Krishnananda Datta and its mother called Narayani Must. Since the first

years of its life she showed symptoms of great attraction for the bhakti.

After to have dreammed Nityananda Prabhu, a day Narottama Dasa went to the

Padma river and lì, as it had been foretold, it was pervaso from overflowing

emotions of spiritual love. From that day the young person changed: it was

always dipped in ecstasy and null of they peel seemed more interessarlo.

When he manifested l?intenzione to go via of house, the preoccupied parents

glielo prevented. A day succeeded to elude the surveillance of the guards

and to escape in direction of Vrindavana. Lì, in the sacred place of the

activities of Sri Krishna, Narottama Dasa initiation from Lokanatha Gosvami

taken, which it sent it from Sri Jiva for one deepened study of the

writings. In that period divenne intimate friend of Srinivasa and

Syamananda.

 

When the writings of the Gosvami were stolen from the king Birambir,

Srinivasa churches to the two friends to go to Kheturi, where Narottama Dasa

determined to remain in order to preach, while Syamananda chose l?Orissa as

field of dissemination of the conscience of Krishna. Prema Vilas gives a

list to us of 123 names of its disciples, but it is sure that ne it had many

more. After to be returned from along pilgrimage to Navadvipa, Lokanath

Gosvami appeared in dream to the disciple and it said it to begin

l?adorazione of the divinity. Narottama Dasa, like day for l?installazione

of the Divinity, chose the that one of the recurrence dell?apparizione of

Sri Caitanya in this world; from then, the known Saint day as Gaura-Purnima

comes honored from all the Gaudiya Vaishnava. To the first Gaura-Purnima the

greatest devout people participated to all dell?epoca, comprised those that

had participated personally to the activities of Sri Caitanya. Narottama

Dasa wrote a lot, especially songs and poetries. The more famous collection

is the Prarthana, still today honored from all the Vaishnava.

 

As far as the date of its passing, is known that it survived to Jiva

Gosvami, which it left the world to horse of the end of the 500 and l?inizio

of the 600. Syamananda Pandita (1535 approximately) Krishna Mandal and its

moglie Durika Dasi suffered the loss of their sons, that they died one after

l?altro endured after the birth. When finally one of they survived, Dukhi

was called, the one who that is been born in the suffering. These lively

intelligence and one detached tendency to the religion and the philosophy

showed endured one. It chose its personally guru, in the person of Hridaya

Caitanya, a disciple of Gauridas Pandita and intimate associate of Sri

Caitanya. From he it learned the bases of the Vaishnavismo. After some time

churches to the master the permission to leave for a travel, and was to its

return that Hridaya Caitanya said to the disciple of recarsi more to

Vrindavana for a course of held deepened study from celebre the sage Jiva

Gosvami. Before what that it made to its arrival was to go to find Raghunath

Dasa and Krishnadasa Kaviraja, than to the time they lived to the

Radhakunda, than they received it with heat fraterno. Then it was placed

under guide dell?Acarya (Sri Jiva) and increased its already considerable

erudizione. The history of as its name it was changed from Duhkhi

Krishnadasa to Syamananda is one history to part (404).

 

In Orissa, Syamananda divenne a great and spiritual predicatore and main

important. The sideslip that follows the passing of a reference figure as it

had been Sri Caitanya had made yes that the spiritual standard of the

Vaishnava in Orissa was directed to the decadimento, also because many

devout people had thought that the plan of Vrindavana was more important

than whichever other and you had moved themselves. In Orissa they were

however remained devout people of a sure importance, like Gopal Guru

Gosvami, Dhyanacandra and others, and also in close Bengal they lived and

they operated great predicatori and personages realized like Srimati Jahnava

and Viracandra. But it is however true that Syamananda covered a determining

role in the history of the Vaishnavismo Gaudiya in Orissa. He does not have

himself neanche to be neglected l?azione of the Raj Man Singh, one of the

generals of Akbar and disciple of Rupa Gosvami (405), in particolar way in

the defense of the Tempio di Jagannatha from the muslim fanatismo. Man Singh

freed

Orissa dall?oppressione of the Pathan, the sons of Kutlu Khan (406). It was

in that period, little after the 1590, than Syamananda it reached Puri.

 

In one of its travels of visit to Vrindavana it established a tempio known

like Syamasundar-kunja, than later on it would have been guided from the

famous Baladeva Vidyabhushana. Of the activities of it foretells of

Syamananda tell extraordinary things. Its disciple more important was

Rasikananda (407). Between its works the Govinda-Mangal, l?Advaita-Tattva,

the Vrindavana Parikrama, l?Upasana are remembered Sara, and l?Aprakasita

Padaratnavali. The Rasikananda disciple wrote the Syamananda Shatakam, a

poema that he narrates the gesta of the master. He died towards the half of

the 1600. Rasikananda established the twelve festival Vaishnava more

important, days that still today they come regularly honored (408).

 

1658-1707 Aurangzeb as soon as we have seen as Aurangzeb (1658-1707) has

conquered the imperial throne. These were a rigid maomettano, therefore

bigoted and lacking in scrupoli that dissacrò and destroyed to all the

templi hindu that it met, between which the Tempio di Madana Mohana to

Vrindavana, constructed from Sanatana the Gosvami, most ancient between all.

We know also that devastò the tempio of Bindu Madhava to Varanasi, in place

of which it constructed one great mosque. Between the profanati important

places of cult from Aurangzeb, figure also the tempio of Kesavaji. Srila

Prabhupada had way to say that, according to its opinion, these did not hate

the hindu: he was only a maomettano fanatic who not sopportava various

religious ideas from its. This thesis of the Master is suffragata from the

fact that, in sure moments of its reggenza, made sontuosi gives and said

contribuzioni to the templi of Vrindavana. Moreover it had like ministers

some hindu, like Maharaja Jayasingha. Sure it cannot be said that he was

favorable to the religious pluralismo. In order to induce the people to

become muslim, it inaugurated a tax (jizya) that they had to only pay the

hindu, for which many between poor were forced to convertirsi. In this way

the population that professava l?Islam increased. But this politics were its

ruin (409): little little the old ones allied of its father and its

grandfather, annoyed from much cruelty, ended for abbandonarlo and indeed

for tramare against of he. In particular way noble the Rajputi, deeply

indignati from its tyranny. The Sikh To Ramdas, third party in the

descendancys of successive masters sikh to Guru Nanak (quest?ultimo died in

the 1538), Akbar had donated a land to Amritsar, equipped of a great lago,

where in future the celebre would be risen?Tempio d?Oro. The fifth Guru,

Arjan Badly (1581-1606) composed the sacred book of the Sikh, l?Adi-Grantha,

composed from instructions of its predecessori and poemi written from

several saints hindu and Muslims. In quell?epoca the Sikh they earned great

infuence and wealth. Vedendolo like a potential political, l?imperatore

enemy moghul Jahangir condemned it a.morte. It was an error of immense

capacity, in how much l?intera Sikh community swore vendetta to the Moghul.

When the son of Arjan Badly was freed from the imprisonment, began to

organize the own followers on military bases and they began un?opera of

terrorism. Generation after generations, the Sikh fought the Moghul until

the dell?impero dissolution.

 

In that period between the two religious etnie, hindu and Muslims,

serpeggiava one sure rivalry. Of sure the religion it was only a pretest and

it was instrumentalized for political issues. By this seed of discord ne

they would have profited English. from the 1500 Europeans In India: The

Portugueses the way of the sea always had been one of the surer roads in

order to reach destination, especially in places like l?India, the periods

in which Turkish l?impero it exercised always greater un?influenza. In the

1498 Vasco de Gama discovered the new road, that one that costeggia

l?Africa, in order to reach in the nations of which fabulous things were

told. Between the Europeans, the Portugueses were first to arrive in India.

To Calicut, in Kerala, Vasco de Gama was received without inimicizia (410).

With the time, but, instead of limitarsi to arricchirsi with the commerce,

the portuguese government tried to establish colonies and in the 1500,

strongly of a great fleet, the western coast tried to control the marine

traffic along all. In the 1503 Alfonso de Albuquerque, than the king of the

Portugal governor had name, arrived in India to head of a small army of

soldiers and in the 1510 he got hold of Christian Fanatical Goa., hurried to

impose with the force its religion to the premises, putting a.morte anyone

refused of convertirsi. In the 1515 Alfonso de Albuquerque died, but it was

successful to assure the portuguese control on the seas of the western

coast. Its successory ones tried to expand the territories portuguese but

scontrarono with strong local resistances. To the fine ones they had to

accontentarsi of Goa and some other small territory.

 

1600 - 1759 the Dutch Arrived in India after the 1600, also the Dutch

initially seemed only interested to the commerce. Modifying with the time

their plans, they succeeded to tear to the Portugueses many cities, but the

Dutch presence in never meaningful India not divenne. From 1759 in then, the

Dutch government abandoned every expansionistic sight in India in favor of

the British ones. Second part of the 1600 - the 1700 Gaudiya Vaishnava the

third generation of Vaishnava dell?epoca Gaudiya sees great and important

personages, like Vishvanatha Cakravarti and Baladeva Vidyabhushana. In order

to reassume, the Gaudiya Parampara can be read like follows: Sri Caitanya

began Rupa, which it was the guru of Jiva Gosvami, lived until at the

beginning of the 600. Successive L?Acarya is considered Krishnadasa

Kaviraja, which it was followed from Raghunatha Dasa Gosvami. Successive

L?Acarya could be considered Narottama Dasa Thakura (second part of the 500

beginning 600), which the chip ax formal l?iniziazione from Lokanatha

Gosvami and siksha (411) from Jiva Gosvami. Narottama Dasa begins Sri Yuta

Krishna Carana Cakravarti, which it is the guru of Radha Ramana Cakravarti,

which in its turn it connects Vishvanatha Cakravarti to the Gaudiya

Sampradaya. Vishvanatha Cakravarti Thakura the credited date more of its

birth is the 1638. Become indifferent to the things of the world, Sri

Vishvanatha went to living to the Radha-kunda. Deeply estimated from all the

Vaishnava community, it came considered un?incarnazione of Rupa Gosvami.

Srila Bhaktisiddhanta Sarasvati said that?Vishvanatha Cakravarti Thakura was

the protecting one, guardiano and Acarya during medium period (1600-1700) of

the historical development of the Vaishnavismo Gaudiya (412). Between its

numerous jobs (one says that it wrote at least 40 books in sanscrita

language) we remember the Sri Krishna Bhavanamrita and the Madhurya

Kadambini.

 

It is not a case that Srila Bhaktisiddhanta Sarasvati has called

Vishvanatha?protettore and guardiano Cakravarti? of the Vaishnavismo

Gaudiya. Towards the end of the 600 a problem rose that could damage

seriously l?intera Gaudiya community. The Tattvavadi (descendants of Madhva)

and the Ramanandi (heretical descendants of Ramanuja from someone

considered) tried to delegitimize the Gaudiya, first asserting that in truth

the Gaudiya did not belong at all to the Madhva Sampradaya (413), the second

ones that them was not a serious and acceptable school because they did not

boast a comment to the Vedanta-sutra. On the first accusation the Gaudiya

was divided in the strategy of the answer: some said that Sri Caitanya,

being a avatara of Krishna, could begin one new anytime sampradaya wanted

and was just what it meant to make, while others supported that the

Mahaprabhu had wished to make part of the Madhva-sampradaya. To defense of

the second ersero thesis Vishvanath Cakravarti and Baladeva Vidyabhushana.

As far as instead the problem of the Vedanta-sutra, - as we will see in the

successive paragraph - this was resolved from the Vidyabhushana. Baladeva

Vidyabhushana These nacque in the second half of the 600 close Remuna, in

Orissa. Rich of one strongly tendency to the obvious philosophy since the

first days of life, after a careful study initiation in the

Tattvavada-sampradaya taken. Divenne one of more celebrates philosophers

dell?India. To Jagannath Pure it was converted to the Vaishnavismo Gaudiya

from Radha Ramana Cakravarti, from which it was reiniziato. To Vrindavana it

studied the Srimad-Bhagavatam under the guide of Vishvanatha Cakravarti,

from which in 1706 it was sent to Galta (close Jaipur, in the Rajasthan) in

order to defend the Gaudiya credibility from the velenosi and ingiustificati

it attacks of the Ramanandi and the Tattvavadi. In those days Baladeva wrote

the Govinda-bhashya, l?unico Gaudiya comment on the Vedanta-sutra. In all it

wrote ventiquattro books at least. Cont' d...