Q: I've seen the concept "traditional Gaudiya Vaishnavism" frequently used. What does it encompass, and why has such a term been introduced?
A: The concept "traditional Gaudiya Vaishnavism" refers to established traditions of Gaudiya Vaishnavism existing since the times of Sri Chaitanya Mahaprabhu, his companions and their direct followers. The word "tradition" indicates the handing down of doctrinal interpretations and methods of devotional practice over the generations; it speaks of the presence of a parampara, a disciplic succession, an established and well preserved heritage.
The term has been coined to distinguish the tradition we regard as orthodox from the numerous contemporary and historical movements founded by charismatic leaders, who have issued reforms, introduced novel approaches and founded movements clearly distinct from the existing heritage of the tradition.
The word "traditional" is not necessarily applicable in the sense of embracing traditional social values and so forth; of course, whenever faced with, they are treated with appropriate respect. The word emphasizes tradition in the sense of a spiritual heritage, as a heritage of teachings on the path of devotion.
Traditional Gaudiya lineages are traced back to the companions of Sri Chaitanya Mahaprabhu via a succession of mantra diksha initiations, otherwise commonly known as the guru-pranali. It is expected that every initiated Gaudiya Vaishnava is able to present their diksha-pranali when called for.
The origins of several prominent traditions, or
parivAras (lit. "family") as they are often called, are listed below.
- Sri Nityananda Prabhu, Sri Jahnava Thakurani. Virabhadra Goswami, son of Nityananda and Vasudha, and the vast Nityananda-vamsha (family dynasty). Ramachandra Goswami, the adopted son of Nityananda.
- Sri Advaita Prabhu, Sri Sita Thakurani. Their son Krishna Mishra Goswami and the Advaita-vamsha dynasty.
- Sri Gadadhara Pandit. Numerous branches including that of Achyutananda, son of Advaita. Many early mahatmas of Vrindavan were disciples of Pandit Gosai.
- Sri Gopal Bhatta Goswami and Sri Srinivas Acharya. The Gosains of Radha-ramana are among the prominent followers of Gopala Bhatta. Srinivasa's influence spread across the entire eastern India.
- Sri Lokanath Goswami and Sri Narottama Das Thakur Mahashaya. Thakur Mahashaya preached far and wide across Gauda, the waves of his influence reached as far as Manipur and Assam.
- Sri Shyamananda Pandit and Sri Rasikananda Prabhu; Shyamananda was particularly influential in Orissa.
- Sri Vakreshvar Pandit and Sri Gopal Guru Goswami. Particularly influential in Orissa.
Aside the above, there are countless other lineages descending from the companions of Sri Chaitanya Mahaprabhu, Sri Nityananda Prabhu and others, often of geographically limited influence. Many such lineages have remained relatively isolated for centuries until the appearance of a prominent preacher, with whose efforts the lineage has reached across the continent.
Many of the abovementioned lineages feature so-called
vaMza-paramparAs, or family dynasties, in which members of a particular branch of the family have acted in the capacity of gurus over the centuries in their respective locales. These
vaMzas formed a great deal of the backbone of the early tradition in Bengal. A
vaMza is not, however, a prerequisite for a
paramparA as such.
There are two common usages of the word parivAra. Sometimes it is used in referring to a spiritual family traced through diksha-connections (and in the sense of "followers"), and at other times it is used as an equivalent of
vaMza, or a family dynasty. The word
zAkhA, a branch, is also commonly used in referring to a particular tradition. The description of the early Gaudiya tradition in the model of branches of the Chaitanya-tree is described in Chaitanya Caritamrita (Adi, ch. 10-12).
Sri Ananta Das Babaji Maharaj, when asked, would describe his lineage as "Nityananda-sakha, Dhananjaya Pandit parivar". (Dhananjaya Pandit was one of the
dvAdaza-gopAlas, a disciple of Jahnava Thakurani.) Some others are in the habit of saying "Nityananda parivar" or "Jahnava parivar", though the convention appears to favor the use of "Nityananda parivar" only for lineages with a direct connection with the Nityananda-vamsha.
Most traditional Gaudiya lineages feature a distinct
tilaka-svarUpa, of which they are recognized. To give a few examples, the followers of Nityananda wear a sharp, triangular neem-leaf in their tilak, the followers of Advaita a heart-shaped large banyan-leaf, and the followers of Narottama a tulasi-leaf with a small stem. The followers of Gadadhar wear a leafless tilak, and the followers of Shyamananda the imprint of Radha's anklebell with a dot in the middle.
The Gaudiya Vaishnava tradition, lacking a central authority since its very inception on account of its dynamic spread, has come to encompass a large diversity of practices and insights within the foundational framework of the Goswamis' teachings. For the most part, the distinct traditions are coming along rather well despite the plural nature of approaches. On account of such mixing, it is not uncommon to see local influences weigh on the praxis of a group of devotees just as much as the heritage of their individual branch does.
In practice, this means that a Vaisnava of Nityananda-parivara from a Bengali village and a Vaisnava of Nityananda-parivara from Radha-kunda may be like day and night, while the former may be very similar to other Vaisnavas of different parivaras around rural Bengal, and while the Kunda-vasi Nityananda-parivara Vaisnava may be very similar in his ways to the Thakur Mahasaya parivara mahatma at Govardhana.
