Archive-Name: religions/vaishnava/gaudiya-faq
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                   Frequently Asked Questions (FAQ)
                                for
                   Gaudiya or Chaitanya Vaishnavism

                      Last Update: May 17, 1996

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Contents:
=========

General information

Frequently Asked Questions about Gaudiya Vaishnavism 

Appendix: Some terms commonly used in Gaudiya Vaishnavism 


General information
===================

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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, 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) 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, 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

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 karatala-s (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 Raadhaa-Krishna as opposed to
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_.  

The Gaudiya Vaishnava Society is based in Eugene, Oregon and publishes a
quarterly magazine called _Gaudiya Vedanta_.

The World Vaishnava Association is based in Mathura, UP, INDIA.  


Where can I get more information?
---------------------------------

See the following URLs: 


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.best.com/~rayk/


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.  

sahajIya
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.  

rAgAnuga
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.  

rtvik
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.  

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 


Send feedback to Henry Groover, aka Agraahya daasa, at
Henry.Groover@fred.net

                            ******* ++ ******* 
