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By Ravi M. Gupta

The Chaitanya Vaishnava culture is known for its intensity of devotion to Krishna, the blue-hued Deity. Chaitanya Vaishnavas are recognized for having sophisticated the perform and aesthetics of devotion right into a refined technology. This implementing devotional edifice used to be built upon a great beginning of philosophical argument and knowing. during this publication, Ravi Gupta sheds new gentle at the contribution of Chaitanya Vaishnavism to the world of Indian philosophy. He explores the hermeneutical instruments hired, the ancient assets harnessed, the constitution of the arguments made, and the relative good fortune of the activity. for many faculties of Vaishnavism, the aiding starting place comprises the philosophical assets supplied by way of Vedanta. The Chaitanya culture is impressive in its skill to interact in Vedantic discourse and whilst perform an ecstatic type of devotion to Krishna. The best architect of this stability was once the scholar-devotee Jiva Gosvami (ca. 1517 - 1608). This e-book analyses Jiva Gosvami's writing in regards to the philosophy of the Vedanta culture. It concludes that Jiva's writing crosses 'disciplinary boundaries', for he introduced into discussion 4 strong streams of classical Hinduism: many of the structures of Vedanta, the ecstatic bhakti activities, the Puranic commentarial culture, and the classy rasa thought of Sanskrit poetics. With education in and commitments to all of those traditions, Jiva Gosvami produced a fairly Chaitanya Vaishnava procedure of theology.

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Extra resources for The Chaitanya Vai??ava Ved?nta of J?va Gosv?m?(Routledge Hindu Studies Series)

Sample text

7 But change of heart does not entail change of mind, and Prakauananda returns to his original complaint, “Fine, perform bhakti to K[1wa. We are all satisfied with it. But why don’t you study Vedanta? 9 In both attempts at convincing the Advaitin sannyAsCs, Caitanya ultimately led them to a description of the glories of love for K[1wa (prema) and its effects, but in the second instance the method used was more successful. This highlights two primary facets of the Gaurcya approach to Vedanta— first, an acknowledgement that engagement in Vedanta is necessary to gain a generally acceptable, scriptural foundation for the emotions of bhakti, and second, the insistence that any degree of engagement must lead to the ultimate goal of prema, or else it is pointless.

Tasmad atra kawda-trayarthasyapi yathavat pratipadanad idam eva sarva-uastrebhyas ure1vsam, ato nityam etad eva urotavyam iti bhavas. 2) 50 idam eva tarhi kim iti sarve na urwvanti tatraha—k[tibhir iti. uravaweccha tu puwyair vina notpadyata ity arthas. 51 nigama-kalpa-taror galita\ phala\ uuka-mukhad am[ta-drava-sa\yutam pibata bhagavata\ rasam alaya\ muhur aho rasika bhuvi bhavukas 30 BHAKTI AND V E DfN T A : D O T H E Y M I X ? This drive from Vedanta to rasa, we remember, was a characteristic of the Caitanyite engagement in Vedanta, and a common feature of the conversion stories in the biographies.

It is drawn from the famous statement of the Bhagavata: “ete ca\ua-kalas pu\sas k[1was tu bhagavan svaya\. 28). This half-verse appears at the end of the list of twenty-two prominent incarnations (avatAras), and is on par with the “vadanti” verse as a pace-setting text in Caitanya Vai1wava theology. It forms the basis for the complex classification of K[1wa’s forms and manifestations found in the Laghu-bhAgavatAm{ta of Repa Gosvamc, CaitanyacaritAm{ta, and K{2Wa-sandarbha. 10 Here, we get the essentials of a hermeneutical strategy: scriptural passages that speak of God in conflicting ways can be taken to refer to his different aspects, but these aspects are actually members of a single reality (advayatattva).

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