Madhvas and Gaudiyas
Srila Bhaktisiddhanta Saraswati
Thakur Prabhupada
There is a tendency, especially in this country, to approach the past history of
a sect on the basis of the prima-facie authenticity of the guruparamparä
as preserved in the sect. We would be more scientifically employed if we turned our attention to obtaining greater information by comparative study of the different records instead of resorting to gratuitous assumptions against the validity of the preceptorial lists.
For this very cogent reason we must accept as historically valid the existing preceptorial list of the Madhva Gauòéya Vaiñëava any particular is conclusively impugned by specific historical evidence. We have had no cause up till now to doubt the truth of any portion of this list. This list discloses the fact that the Supreme Lord Sri Chaitanya accepted Sri Iswara Puri as his preceptor. Sri Iswara Puri was a disciple of Sri Madhavendra Puri. Sri Madhavendra Puri is a most renowned sect till its authenticity in society of transcendental lovers who adhere strictly to their all-absorbing passion for the amorous transcendental hero, Sri Krishna. This constitutes a great development of the original doctrine of Sri Madhvacharya. In spite of this peculiarity of the teaching of Sri Madhavendra Puri, the list of the former gurus shows that Sri Madhavendra is descended from the line of Ananda Tirtha in the ascetic order of the really nothing against the genuineness of the list of the gurus of the line of the Some misguided critic may try to rashly propose to disconnect Sri Madhavendra from the line of the gurus of the that the and that no. He is, in fact, the great founder of the Madhva Vaisnavas. There is Madhva Vaisnavas.Madhva Vaisnavas by assertingMadhva sannyäsés are known as “Tirthas”sannyäsé of the title “Puri” can have admittance into their ecclesiastical order. But the solution of this apparent difficulty is offered by an incident in the authentic career of the Supreme Lord, Sri Krishna Chaitanya. He is stated to have embraced the order of the Bharati he was also stated to be a disciple of Sri Iswara Puri. This irregularity is to be ascribed to the practice of attaching their surnames by the older associations. The different line. So we cannot discredit those records by basing our arguments on assumptions and ordinary argument from current practices. Moreover, whenever there is any congregational gathering of the different schools of sannyäsés. Butguru-paramparäs show the samevaiñëavas, the Gaudiya Vasinavas as belonging to the line of Sri Madhvacharya. These are hard and indisputable facts and cannot be lightly explained away by inferences based solely on certain practices of either sect. If, however, the preferred to brand themselves as , as a class, introduce themselves Gaudiya Vaisnavas actually Madhva Gaudiyas.
Gaudiyéya Vaisnavas subscribe in toto to Madhvas As a matter of history, inquirers would naturally be anxious to know whether the servants of the the professions and practices of the Madhvas and Gaudiyas , or whether they differ from the older school in some other points. In case they have a distinctive reference, an inquirer should naturally start to make a list of the differences between the two schools.pancarätrika different in their adoption of perform system, whereas the latter, though notarcana, additionally bhajana like the däsaküöa section of the Madhva more stress to community. The Gaudiya Vaisnavas give bhajana whereas the vyäsaküöa section of the habits and customs of the Southern Indian Madhvas give stress to arcana. The vaisnavas are different from those of Northern Indian Vaisnavas base and origin as their guiding principle.
This comparison should necessarily be made in regard to their practical activity, social procedure, philosophy, theology, and different performances;
in other words, the examination should embrace both their exoteric and esoteric differences.
If we take up the practical activities of the
Madhva and the comparison, we find that the former are severelyreserved in their propagatory methods, whereas thelatter are vigorous proselytizers. The up the old habits and ideas, whereas the
Vaiñëavas everything for facilitating the true cause of devotion.
The former are very fond of Gauòéya Vaiñëavas for the purpose of suchMadhvas keep Gauòéya have advanced towards and utilizedarcana according to the
Pancarätrika different in their adoption of
perform system, whereas the latter, though notarcana, additionallybhajana like the däsaküöa section of the
Turning to their respective social procedures, we find that there is one great point of resemblance. According to the are alone considered to be eligible for the serviceof God. Gaudiya, though both of them have a common Madhva
community, Brahmins.
.
Brahmins are thus in sole charge of the religious institutions of the sect. They alone conduct all public and private worship. This is also the practice of the matter also there is an important distinction between the two.
The point has already been referred to in connection with propaganda and proselytization.The pale of the caste Brahmins for imparting initiation for worship. In this they are in one sense too narrow in comparison with the method of the Gaudiya, though both of them have a common Madhva community, Brahmins Gauòéya Vaiñëavas. But in this Madhvas are not prepared to go outside the pale of the caste Brahmins for imparting initiation for worship. In this they are in one sense too narrow in comparison with the method of the Gaudiya Vaisnavas who possessed the real inclination for leading the exclusive spiritual life and bestowed on them even the position and function of the Haridas, the great a Mohammedan by parentage. Most of the
Vaisnava Gosvämis In another respect, however, the is more lax than the practice of the Madhvas. No person is entitled in the Gaudiya community to mantra-diksa unless they agree to follow unconditionally the instructions of the acarya in every particular of social conduct. Unless he or she is prepared to submit to the äcärya test, caste Brahmins are also liable to be ineligible for the service of God if they are not prepared to give up their unscriptural mode of life by submitting to the autocratic rule of the in every particular of actual conduct.
By this test, caste Brahmins are also liable to be ineligible for
the service of God if are prepared to give up their unscriptural mode of
life by submitting to the autocratic rule of the Gauòéya community if the
Gauòéya Vaiñëavas of the scriptural organization of their spiritual society, whereas the claim to follow the essence of the varnashrama institution in the
Madhvas seldom applicable in the present age when few persons possess either the habit or the inclination to follow the spirit of the by the test of loyalty to the spirit of the scriptural regulation, the claim to be far more conservative in their social practices than the follow the hereditary principle which is sastric regulation. Gaudiyas can be judged justly to claim to be more conservative in their practices than the Madhvas. ·
.
— From the article, “A Word to our Madhwa - Vaishnava Brethren”,
The Harmonist
, Vol. XXXI, Issue No. 18, 14 May 1935.Madhva more stress to community. The Gauòéya Vaisnavas give bhajana whereas the vyäsaküöasection of the habits and customs of the Southern Indian Madhvas give stress to arcana. The vaiñëavasare different from those of Northern Indian Vaiñëavas base and origin as their guiding principle.
Comments