Gaudiya Vaishnava Theology

Gaudiya Vaishnava Theology began whe Caitanya Mahaprabhu (1486-1536), a Bengali Vaishnava sadhu, requested a select few among his followers, who later came to be known as the Six Gosvamis of Vrindavan, to systematically present the theology of bhakti he had taught in their writings. This theology emphasized the devotee's relationship to the "Divine Couple," Radha and Krishna, and looked to Caitanya as the embodyment of both Radha and Krishna. The six saints and theologians were Rupa Gosvami, Sanatana Gosvami, Gopala Bhatta Gosvami, Raghunatha Bhatta Gosvami, Raghunatha Dasa Gosvami and Jiva Gosvami, a nephew of brothers Rupa and Sanatana.

• Narottama Dasa, Srinivasa Acarya and Syamananda Pandit were among the stalwarts of the second generation of Gaudiya Vaishnavism. Having studied under Jiva, they were instrumental in propagating the teachings of the Gosvamins throughout Bengal, Orissa and other regions of Eastern India. Many among their associates, such as Ramacandra Kaviraja and Ganga-narayana Cakravartin, were also eminent teachers in their own right.

• The famous festival of Kheturi, presided over by Jahnava Thakurani, the wife of Nityananda Prabhu, was the first time the leaders of the various branches of Caitanya's followers assembled together. Through such festivals, members of the loosely organized tradition became acquainted with other branches along with their respective theological and practical nuances. That notwithstanding, the tradition has maintained its plural nature, having no central authority to preside over its matters.

Although Gaudiya Vaishnava Theology begins with the teachings of Chaitanya Mahaprabhu and his followers the Six Goswawmis, and many other scholastic and devotional leaders; Bhaktivinode Thakur, Bhaktisiddhanta Sarasvati Thakura, A.C. Bhaktivedanta Swami Prabhupada, Tamala Krishna Gosvami, and Hrdayananda Gosvami have futhered these efforts in the twentieth century.

• Over the past decade a new discourse called Krishnaology has surfaced. This theology concerns itself with the Hindu deity Krishna within the context of Vaishnava theology. Presently the term has been advanced by two Hindu Studies scholars. One Vaishnava theologian, Tamala Krishna Gosvami, elaborated on this term during his research at the University of Cambridge where he devoted his time to researching the 'Krishnaology' of ISKCON's founder. Another scholar of Hinduism, Dr. Guy Beck, has published on the Krishnology of the Vaishnava sect known as the Radhavallabha Sampradaya. Dr. Beck expounds upon this research in his book Alternative Krishnas : Regional and Vernacular Variations on a Hindu Deity.

External Links

• General Infomration on Vaishnavism
• Gaudiya Vaishnava Theology Website
• Contemporary Theological Trends in the Hare Krishna Movement: A Theology of Religions
• Gaudiya Vaishnavi Sadhus
• Hinduism, Vaisnavism and ISKCON: Authentic Traditions or Scholarly Constructions
• Has ISKCON Anything to Offer Christianity Theologically?
• Gaudiya Vaishnava Theological Text
• ISKCON from the Perspective of Diacritical Theology
• For Whom Does Hinduism Speak
• [http://www.iskcon.com/icj/7_1/71kkd.html Reform in Tradition: Bhaktivinoda's Apologetic for the Bhagavata-Purana
• The Sampradaya of Sri Caitanya

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