DOCSLIB.ORG

As Good As God

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
As Good As God AS GOOD AS GOD As Good as God The Guru in Gau ya Vaiavism Måns Broo ÅBO 2003 ÅBO AKADEMIS FÖRLAG ÅBO AKADEMI UNIVERSITY PRESS CIP Cataloguing in Publication Broo, Måns As good as God : the guru in Gau ya Vaiavism / Måns Broo. Åbo : Åbo Akademi University Press, 2003. Diss.: Åbo Akademi University. ISBN 951-765-132-5 ISBN 951-765-132-5 ISBN 951-765-133-3 (digital) Gummerus Kirjapaino Oy Saarijärvi 2003 T A B LE OF CON TEN T S Acknowledgements. vii A note on transCription and pronounciation. ix Abbreviations. x I INTRODU C TIO N A N D B ACK G R O UND . 1 1. Introduction. 1 1.1 Purpose of the study. 1 1.2 Theory and methods. 2 1.2.1 Charisma. 4 1.2.2 Canon. 7 1.2.3 A hierarChy of understandings. 10 1.2.4 Textual criticism. 13 1.2.5 ConduCting interviews. 14 1.2.6 Participant observation. 17 1.3 SourCes. 20 1.3.1 Written sourCes. 20 1.3.2 Interviews. 27 1.3.3 Field studies. 27 1.3.4Hagiographies. 27 1.3.5 Other sourCes. 28 1.4Overview of the thesis. 28 1.5 SelF-positioning. 29 1.6 Ethical considerations. 31 2. Overview of Gau ya Vaiavism. 33 2.1 General charaCteristics. 33 2.2 History of the sapradya. 40 2.2.1 Caitanya and his contemporaries. 40 2.2.2 Later developments. 45 2.3 Institutions. 53 i 2.3.1 Sapradya. 53 2.3.2 Early desCriptions oF Caitanyas sapradya. 55 2.3.3 Vasa and Parivra. 60 2.3.4Classes of Gau ya Vaiavas. 65 2.3.5 Modern groups. 67 II T H E GURU DOCTRINE OF GAU YA VA I ±¦AVIS M . 71 3. General characteristics of the guru. 73 3.1 The guru within Hinduism. 73 3.2 The ontological position of the guru. 76 3.3 The neCessity of having a guru. 83 3.3.1 Guide. 83 3.3.2 Giver of eligibility. 86 3.3.3 Mandated by sCripture. 87 3.3.4Saviour. 88 3.3.5 PraCtice Ka. 91 3.3.6 DependenCe on Kas graCe. 92 3.3.7 Exceptions. 93 3.4 Types of gurus. 95 3.5 Defining the guru. 102 4. Qualifications of the guru. 104 4.1 Personal qualifications. 104 4.1.1 Primary qualifications. 104 4.1.2 SeCondary qualifications. 110 4.1.3 Vednta Deika. 114 4.2 Institutional qualifications. 115 4.3 Standard of modern gurus. 119 4.4Qualifications of the disciple. 121 ii 5. Finding and leaving a guru. 127 5.1 Finding a guru. 127 5.1.1 The classic way. 127 5.1.2 Predestination. 131 5.1.3 Social reasons. 132 5.2 RejeCting the guru. 133 5.2.1 The viewpoint of the sCriptures. 133 5.2.2 The example of ®ymnanda. 141 5.2.3 Modern explanations. 147 6. Initiation. 151 6.1 Initiation in the sCriptures. 151 6.1.1 Hari-bhakti-vilsa. 151 6.1.2 Sdhana-d pik. 157 6.2 Initiation today. 161 6.2.1 First and seCond initiation. 162 6.2.2 Siddha initiation. 164 6.2.3 Vea initiation. 167 6.2.4Sannysa initiation. 169 6.3 Initiation mantras. 172 6.4 Rules for initiated disciples. 174 6.4.1 General rules. 174 6.4.2 Rules for bbjis and sannysins. 177 6.4.3 Breaking the rules. 179 III R O LES OF T H E GURU. 181 7. Parent. 183 7.1 The head of a spiritual family. 183 7.2 Accepting fatherly duties. 186 8. Feudal lord. 189 8.1 Royal rituals. 190 iii 8.1.1 ConseCration. 190 8.1.2 Appointing subordinate vassals. 191 8.2 SuCCession. 193 8.2.1 Hereditary suCCession. 194 8.2.2 SuCCession by appointment. 197 8.2.3 Appointing oneselF. 199 8.2.4Abdicating. 200 8.3 Acting as a feudal lord. 202 8.3.1 Using regalia. 202 8.3.2 Excerting power. 203 9. Teacher. 209 9.1 Imparting the mantra. 210 9.2 Non-verbal teaChing. 212 9.2.1 Personal example. 212 9.2.2 Mystical transmission of knowledge. 214 9.3 Verbal teaChing. 215 9.3.1 Public readings. 216 9.3.2 Private instruCtion. 217 10. Preserver of tradition. 219 10.1 Preserving the heritage. 220 10.1.1 Customs. ..
Load more

Recommended publications
  • The Guru: by Various Authors
    Divya Darshan Contributors; Publisher Pt Narayan Bhatt Guru Purnima: Hindu Heritage Society ABN 60486249887 Smt Lalita Singh Sanskriti Divas Medley Avenue Liverpool NSW 2170 Issue Pt Jagdish Maharaj Na tu mam shakyase drashtumanenaiv svachakshusha I Divyam dadami te chakshu pashay me yogameshwaram Your external eyes will not be able to comprehend my Divine form. I grant you the Divine Eye to enable you to This issue includes; behold Me in my Divine Yoga. Gita Chapter 11. Guru Mahima Guru Purnima or Sanskriti Diwas Krishnam Vande Jagad Gurum The Guru: by various Authors Message of the Guru Teaching of Raman Maharshi Guru and Disciple Hindu Sects Non Hindu Sects The Greatness of the Guru Prayer of Guru Next Issue Sri Krishna – The Guru of All Gurus VASUDEV SUTAM DEVAM KANSA CHANUR MARDAMAN DEVKI PARAMAANANDAM KRISHANAM VANDE JAGADGURUM I do vandana (glorification) of Lord Krishna, the resplendent son of Vasudev, who killed the great tormentors like Kamsa and Chanoora, who is a source of greatest joy to Devaki, and who is indeed a Jagad Guru (world teacher). 1 | P a g e Guru Mahima Sab Dharti Kagaz Karu, Lekhan Ban Raye Sath Samundra Ki Mas Karu Guru Gun Likha Na Jaye ~ Kabir This beautiful doha (couplet) is by the great saint Kabir. The meaning of this doha is “Even if the whole earth is transformed into paper with all the big trees made into pens and if the entire water in the seven oceans are transformed into writing ink, even then the glories of the Guru cannot be written. So much is the greatness of the Guru.” Guru means a teacher, master, mentor etc.
    [Show full text]
  • Sri Lakshmi Narayana Stotram
    Sincere Thanks To: 1. SrI Seva SwAmi Memorial Foundation and SrI Vedanta Desika Research Centre, Villivakkam, Chennai, India for the source text of the SrI SUkti. 2. SrI Sundar Kidambi for facilitating the access to the Sanskrit Sloka-s and providing the ITrans text for the Sloka-s 3. SrI Srinivasan Narayanan swami for Sanskrit text and proof-reading 4. http://nallurtemple.org and http://groups.yahoo.com/group/arasanipalai/ for pictures 5. Smt Jayashree Muralidharan for eBook assembly Cover image of ArasAnipAlai SrI LakshmInArAyaNa perumAL mUlavar and utsavar Courtesy of ArasAnipAlai SrI Rajagopalan Swami, ArasAnipAlai Thattai SrI Sampath swAmi http://groups.yahoo.com/group/arasanipalai/ and www.anudinam.org www.sadagopan.org C O N T E N T Introduction 1 Slokams and Comments 3 Slokams 1 - 21 and Mangala Slokam 5 - 20 nigamanam 20 Transliteration Scheme used in the eBook 21 - 22 www.sadagopan.org SrI LkshmInArayana perumAL MUlavar and utsavar - arasANipAlai Thanks: http://groups.yahoo.com/group/arasanipalai/ www.sadagopan.org . ïI>. ïI seva Svaimn> Anug&hIten ïIlúmInaray[StaeÇm! SrI lakshmInArAyaNa stotram (Composed by SrI sevA Swamy) Introduction: We will visit the srotria village of ArasANipAlai, where SrI LakshmI nArAyaNa perumaL blesses us with MahA LakshmI seated on His left lap. ArasANipAlai is one of the 18 Vaidika agrahArams situated between the two rivers, PaalARu and SeyyAr. Dusi MaamaNDUr and Nallur are two of such agrahArams besides ArasANipAlai in this region. Many yajn~ams have been conducted at the NallUr and ArasANipAlai agrahArams by the descendants of KiDaambi AcchAn (PraNatArtiharar) who performed MaDappaLLi kaimkaryam for AcArya RaamAnuja (1017-1137 CE).
    [Show full text]
  • Mayapura 1979
    Mayapura 1979 This book has been compiled from interviews with friends, godbrothers, and followers of Çré Çrémad Gour Govinda Swami Mahäräja. All Rights Reserved 2014 © Tattva-Vicära Publications. ISBN: 978-0-9875987-8-3 First print 1,000 copies – 2014 Second print 5,000 copies – 2015 No part of this book may be reproduced by any means what-so- ever without the written permission of the publisher. Permission given to quote short excerpts - provided attribution is given - as follows: © 2014 Tattva-vicära Publications (reproduced with per- mission). Otherwise publisher’s permission must be sought. Disclaimer: The information in this small book is taken from interviews, the in- Compiled by formation is published just as it was spoken at the time of the interviews, however Nimäi Paëòita däsa we have edited the English where it was deemed necessary. If you are offended by any of the language used herein such as the words äcärya or mahä-bhägavata then the publishers apoligize for that. Please note that we have only used the same terminology presented to us by those persons who were interviewed. If howev- er you become inspired with the information in this small book, the publishers thank you for your attention. We have only tried to present the material as it was recorded in interview. Front cover picture: Foreground Çréla AC Bhaktivedanta Swami Prabhupäda and background personality Çré Çrémad Gour Govinda Swami Mahäräja. Çré Çrémad Gour Govinda Swami Mahäräja met Çréla Prabhupäda 15th September 1974 at midday. Mayapura 1979 Compiled by Nimäi
    [Show full text]
  • In the Name of Krishna: the Cultural Landscape of a North Indian Pilgrimage Town
    In the Name of Krishna: The Cultural Landscape of a North Indian Pilgrimage Town A DISSERTATION SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL OF THE UNIVERSITY OF MINNESOTA BY Sugata Ray IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY Frederick M. Asher, Advisor April 2012 © Sugata Ray 2012 Acknowledgements They say writing a dissertation is a lonely and arduous task. But, I am fortunate to have found friends, colleagues, and mentors who have inspired me to make this laborious task far from arduous. It was Frederick M. Asher, my advisor, who inspired me to turn to places where art historians do not usually venture. The temple city of Khajuraho is not just the exquisite 11th-century temples at the site. Rather, the 11th-century temples are part of a larger visuality that extends to contemporary civic monuments in the city center, Rick suggested in the first class that I took with him. I learnt to move across time and space. To understand modern Vrindavan, one would have to look at its Mughal past; to understand temple architecture, one would have to look for rebellions in the colonial archive. Catherine B. Asher gave me the gift of the Mughal world – a world that I only barely knew before I met her. Today, I speak of the Islamicate world of colonial Vrindavan. Cathy walked me through Mughal mosques, tombs, and gardens on many cold wintry days in Minneapolis and on a hot summer day in Sasaram, Bihar. The Islamicate Krishna in my dissertation thus came into being.
    [Show full text]
  • Unit 39 Developments in Religion
    UNIT 39 DEVELOPMENTS IN RELIGION Structure Objectives Introduction Emergence of Bhakti in Brahmanism 39.2.1 Syncretism of Deities 39.2.2 Adaptation of Tribal Rituals 39.2.3 Royal Support to Temples and Theism. Spread of Bh&ti to South India Bhakti Movement in South India Protest and Reform in the Bhakti Movement of the South and later Transformation of the Bhakti Movement Emergence of Tantrism 39.6.1 some Main Features of Tantrism 39.6.2 Tantrism and the Heterodox Religions Let Us Sum Up Key Words Answers to Check Your Progress Exercises OBJECTIVES The purpose of this Unit is to briefly discuss the major features of Eligious developments in the early medieval period with focus on the shape which Bhakti ideology and Tantrism took. After going through this Unit you should be able to : know about the origins of Bhakti in Brahmanical religious order, know the character and social context of the characteristic of later Brahmanism, know how the character and social context of Bhakti changed in the e&ly medieval period, realise how royal support to.Bhakti cults gave them wealthy institutional bases, know about the origin and role of Tantrism and its character in the early medieval period, and know hbw Tantrism penetrated into Buddhism and Jainism. INTRODUCTION You are by now familiar with certain broad stages of the religious history of early India. While archaeological material suggests that certain elements of Indian religions were present in the archaeological cultures dating prior to the Vedas, the hymns of the Rig Veda give us for the first time, an idea of how prayers were offered tc deities to please them.
    [Show full text]
  • OM NAMO BHAGAVATE PANDURANGAYA BALAJI VANI Volume 9, Issue 12 December, 2015
    OM NAMO BHAGAVATE PANDURANGAYA BALAJI VANI Volume 9, Issue 12 December, 2015 HARI OM In Month of November, many activities were performed in temple and many devotees attended various programs. Sri Balaji Guru Vandana was celebrated grandly with 108 kalasha Ganapathi abhishekam, 108 kalasha Balaji abhishekam, Mahalakshmi abhishekam and Sathya Narayana Pooja. On Friday 20th November, 108 kalasha sthapana (presenting to God) for Balaji abhishekam was done. Families sat individually and invoked almighty lord doing sankalpa (resolution) and performed Ganapthi, Navagraha Poojas and Mahalakshmi abhishekam. Pitathipathi Sri Narayananada Swamiji initiated and led all the devotees in reciting mantras. Later, everyone was enchanted with the Mahalakshi abhishekam. Vittal Nithyananda Swami spoke about the meaning of Guru (Teacher). He talked about how the temple has grown today since the 2006 Charasthapatha of Balaji into a spacious place where devotees can come to feel one with God anytime and also how the Balaji Guru Vandana has become such a grand event every year. He Sri Balaji Guru Vandana, Swamiji talked of how Swamiji had a vision of Lord Balaji and how that vision has Praying to lord Sri Satyanarayana for devotes turned into a reality by which devotees are all able to come here to see and and world peace. pray to all the gods and goddesses. By performing Guru Vandana, devotees can feel closer to God and through performing the poojas, all their doshas (problems) are removed. Later, Mahaprasadam sponsored by Peacock sreyo hi jnanam abhyasaj jnanad dhyanam visisyate | Cupertino (Sri Ram Gopal) was served to everyone. dhyanat karma-phala-tyagas tyagac chantir anantaram || On Saturday 21st November, 108 kalasha abhisheka was performed to invoke Lord Balaji and Swamiji performed this abhisheka with help from other priest’s and devotees.
    [Show full text]
  • Narasimha, the Supreme Lord of the Middle: the Avatāra and Vyūha Correlation in the Purāṇas, Archaeology and Religious Practice Lavanya Vemsani [email protected]
    International Journal of Indic Religions Volume 1 | Issue 1 Article 5 10-29-2017 Narasimha, the Supreme Lord of the Middle: The Avatāra and Vyūha Correlation in the Purāṇas, Archaeology and Religious Practice Lavanya Vemsani [email protected] Follow this and additional works at: https://digitalcommons.shawnee.edu/indicreligions Part of the Buddhist Studies Commons, Hindu Studies Commons, History of Religions of Eastern Origins Commons, and the South and Southeast Asian Languages and Societies Commons Recommended Citation Vemsani, Lavanya (2017) "Narasimha, the Supreme Lord of the Middle: The vA atāra and Vyūha Correlation in the Purāṇas, Archaeology and Religious Practice," International Journal of Indic Religions: Vol. 1 : Iss. 1 , Article 5. Available at: https://digitalcommons.shawnee.edu/indicreligions/vol1/iss1/5 This Research Article is brought to you for free and open access by Digital Commons @ Shawnee State University. It has been accepted for inclusion in International Journal of Indic Religions by an authorized editor of Digital Commons @ Shawnee State University. For more information, please contact [email protected]. Vemsani: Narasimha, the Supreme Lord of the Middle ISBN 2471-8947 International Journal of Indic Religions Narasimha, the Supreme Lord of the Middle: The Avatāra and Vyūha Correlation in the Purāṇas, Archaeology and Religious Practice Lavanya Vemsani Ph.D. Shawnee State University [email protected] Avatāra is a theologically significant term associated with Vishnu, due to his role as protector and maintainer of balance between evil and good in the universe. Hence, each avatāra of Vishnu indicates a divinely inspired cosmic role of Vishnu. However, the incarnation of Narasimha is significant, because this incarnation is a dual representation of the God Vishnu within the creation.
    [Show full text]
  • Bhagavata Purana
    Bhagavata Purana The Bh āgavata Pur āṇa (Devanagari : भागवतपुराण ; also Śrīmad Bh āgavata Mah ā Pur āṇa, Śrīmad Bh āgavatam or Bh āgavata ) is one of Hinduism 's eighteen great Puranas (Mahapuranas , great histories).[1][2] Composed in Sanskrit and available in almost all Indian languages,[3] it promotes bhakti (devotion) to Krishna [4][5][6] integrating themes from the Advaita (monism) philosophy of Adi Shankara .[5][7][8] The Bhagavata Purana , like other puranas, discusses a wide range of topics including cosmology, genealogy, geography, mythology, legend, music, dance, yoga and culture.[5][9] As it begins, the forces of evil have won a war between the benevolent devas (deities) and evil asuras (demons) and now rule the universe. Truth re-emerges as Krishna, (called " Hari " and " Vasudeva " in the text) – first makes peace with the demons, understands them and then creatively defeats them, bringing back hope, justice, freedom and good – a cyclic theme that appears in many legends.[10] The Bhagavata Purana is a revered text in Vaishnavism , a Hindu tradition that reveres Vishnu.[11] The text presents a form of religion ( dharma ) that competes with that of the Vedas , wherein bhakti ultimately leads to self-knowledge, liberation ( moksha ) and bliss.[12] However the Bhagavata Purana asserts that the inner nature and outer form of Krishna is identical to the Vedas and that this is what rescues the world from the forces of evil.[13] An oft-quoted verse is used by some Krishna sects to assert that the text itself is Krishna in literary
    [Show full text]
  • Reply to Kundali Prabhu by Krishnakant
    Reply to Kundali Prabhu by Krishnakant In this paper we will be responding to selected comments that Kundali prabhu has made in chapters 9-11 in his book ‘Is Discrimination Jnana-Yoga’? These chapters deal with Kundali’s views on the so called ‘ritvik philosophy’. The first point to note about his treatise is that most of it is based on his speculations of what the so-called ‘ritvik’ theory is, rather than what it really is. He never quotes from any ritvik source but simply takes a stab as to what this philosophy is supposed to say. In particular his comments do not in any way deal with the points brought out in the ‘Final Order’, the definitive ritvik position paper. This is only to be expected since his book was written before the ‘Final Order’ was released. This does however make his chapters on the ritvik issue largely redundant, since they do not deal with the actual ritvik position, but his supposed speculations on the subject. The comments that Kundali prabhu makes will be boxed, and from now on Kundali prabhu shall be referred to as the author. “There is no functional difference in using the word ritvik guru or guru. Thus we find no sastric support for the concept of ritvik guru. Either one is guru or is not.” (Chapter 9, p47) Immediately the author has displayed his ignorance on the subject. The ‘Final Order’ nor Srila Prabhupada ever use the term ‘ritvik-guru’. So the points the author makes above may well be correct but they have no relevance at all to the actual ritvik position that makes no reference to a ‘ritvik-guru’.
    [Show full text]
  • Why I Became a Hindu
    Why I became a Hindu Parama Karuna Devi published by Jagannatha Vallabha Vedic Research Center Copyright © 2018 Parama Karuna Devi All rights reserved Title ID: 8916295 ISBN-13: 978-1724611147 ISBN-10: 1724611143 published by: Jagannatha Vallabha Vedic Research Center Website: www.jagannathavallabha.com Anyone wishing to submit questions, observations, objections or further information, useful in improving the contents of this book, is welcome to contact the author: E-mail: [email protected] phone: +91 (India) 94373 00906 Please note: direct contact data such as email and phone numbers may change due to events of force majeure, so please keep an eye on the updated information on the website. Table of contents Preface 7 My work 9 My experience 12 Why Hinduism is better 18 Fundamental teachings of Hinduism 21 A definition of Hinduism 29 The problem of castes 31 The importance of Bhakti 34 The need for a Guru 39 Can someone become a Hindu? 43 Historical examples 45 Hinduism in the world 52 Conversions in modern times 56 Individuals who embraced Hindu beliefs 61 Hindu revival 68 Dayananda Saraswati and Arya Samaj 73 Shraddhananda Swami 75 Sarla Bedi 75 Pandurang Shastri Athavale 75 Chattampi Swamikal 76 Narayana Guru 77 Navajyothi Sree Karunakara Guru 78 Swami Bhoomananda Tirtha 79 Ramakrishna Paramahamsa 79 Sarada Devi 80 Golap Ma 81 Rama Tirtha Swami 81 Niranjanananda Swami 81 Vireshwarananda Swami 82 Rudrananda Swami 82 Swahananda Swami 82 Narayanananda Swami 83 Vivekananda Swami and Ramakrishna Math 83 Sister Nivedita
    [Show full text]
  • Is the Gaudiya Vaishnava Sampradaya Connected to the Madhva Line?
    Is the Gaudiya Vaishnava sampradaya connected to the Madhva line? Is the Gaudiya Vaishnava sampradaya connected to the Madhva line? – Jagadananda Das – The relationship of the Madhva-sampradaya to the Gaudiya Vaishnavas is one that has been sensitive for more than 200 years. Not only did it rear its head in the time of Baladeva Vidyabhushan, when the legitimacy of the Gaudiyas was challenged in Jaipur, but repeatedly since then. Bhaktivinoda Thakur wrote in his 1892 work Mahaprabhura siksha that those who reject this connection are “the greatest enemies of Sri Krishna Chaitanya’s family of followers.” In subsequent years, nearly every scholar of Bengal Vaishnavism has cast his doubts on this connection including S. K. De, Surendranath Dasgupta, Sundarananda Vidyavinoda, Friedhelm Hardy and others. The degree to which these various authors reject this connection is different. According to Gaudiya tradition, Madhavendra Puri appeared in the 14th century. He was a guru of the Brahma or Madhva-sampradaya, one of the four (Brahma, Sri, Rudra and Sanaka) legitimate Vaishnava lineages of the Kali Yuga. Madhavendra’s disciple Isvara Puri took Sri Krishna Chaitanya as his disciple. The followers of Sri Chaitanya are thus members of the Madhva line. The authoritative sources for this identification with the Madhva lineage are principally four: Kavi Karnapura’s Gaura-ganoddesa-dipika (1576), the writings of Gopala Guru Goswami from around the same time, Baladeva’s Prameya-ratnavali from the late 18th century, and anothe late 18th century work, Narahari’s
    [Show full text]
  • NASZA RODZINA GAUDIYA MATH Swami B
    NASZA RODZINA GAUDIYA MATH Swami B. A. Paramadvaiti NASZA RODZINA GAUDIYA MATH STUDIUM ROZWOJU WISZNUIZMU GAUDIJA I INNYCH GAŁĘZI ROZWIJAJĄCYCH SIĘ WOKÓŁ GAUDIYA MATH PRZEKŁAD: MADHAVENDRA PURI DASA REDAKCJA: Iwona Szuwalska KOREKTA: Anna Michalik-Czarnecka Wstęp PROJEKT OKŁADKI I OPRACOWANIE TYPOGRAFICZNE: Patrycja Kubasiak Czytelnicy zainteresowani tematem tej książki są zaproszeni do osobistej koresponden- cji z autorem pod adres: świecie zachodnim tradycja wisznuizmu jest nadal mało znana, ale VRINDA secretary USA: podobnie jak w Indiach wiele gałęzi tej tradycji stało się źródłem licz- 4138 NW 23 rd Ave. Miami Fl. 33142 W nych projektów takich jak ekofarmy, restauracje, festiwale muzyczne, publika- Tel/fax: (305) 638 2503 cje oraz wiele innych przedsięwzięć służących Polakom. Z różnych powodów zwolennicy poszczególnych nurtów wisznuizmu wolą skupiać się na swoich lub e-mail do: [email protected] sprawach i unikają kontaktu z przedstawicielami innych gałęzi kultury wisz- nuickiej. Zjawisko to ma miejsce nawet w samych Indiach. Visva Vaisnava Raj VRINDA Home-page na http://www.vrindavan.org/ Sabha (VVRS) ustanowiły osoby, które pragnęły pokazać światu kulturę we- E-mail: [email protected] dyjską oraz to, jak różne odpowiedzi oferuje ona na problemy współczesności. Gaudiya Math to jedna z ważnych gałęzi wisznuizmu, która przez swoje nowe Dodatkowe adresy i informacje o innych misjach Gaudiya Math, znajdziesz na głównej odłamy miała na celu szerzyć tę tradycję na całej ziemi. Imperia powstawały i stronie internetowej World Vaishnava Association rozpadały się. Ale chwały Śri Śri Radhy-Kryszny, Śri Śri Gaury-Nitaja i zwią- (Światowego Towarzystwa Wisznuitów): zanej z nimi kultury upowszechniane są na całym świecie jako dzieło dobrej http://www.wva-vvrs.org/ woli.
    [Show full text]