Gaudiya Vaishnavism

This source names Gaudiya Vaishnavism directly: "visualisation practice within Gaudiya Vaishnavism, drawing on the tradition's own textual sources."

ISKCON is one branch of Gaudiya Vaishnavism and not the whole of it.

The Gaudiya Vaishnava movement's emergence is recorded separately as an event.

A Vaishnava tradition, holding Krishna as the supreme form of God.

ISKCON is a twentieth century institutional movement within the Gaudiya Vaishnava lineage, founded by Prabhupada on a claimed disciplic succession from Chaitanya through Bhaktisiddhanta Sarasvati Thakur.

Chaitanya Mahaprabhu, whose teaching and public sankirtana in early sixteenth century Bengal gave Gaudiya Vaishnavism its distinctive theology and practice.

Dhrupad was sung in the Vaishnava temples of Braj before it became a court genre, and the temple repertory survives beside the concert one.

The hill Krishna is held to have lifted is circumambulated barefoot over a route of some twenty-one kilometres, and the practice is central to Gaudiya devotion.

Held to be the practice prescribed for the present age, and counted on tulsi beads.

Chaitanya spent the last eighteen years of his life at Puri, and the temple and the chariot festival are at the centre of the tradition he founded.

Chaitanya took the singing of the names into the street, and public congregational chanting has been the movement's outward form ever since.

The town is held to be Krishna's birthplace and is the northern centre of the devotional tradition Chaitanya founded.

The inconceivable simultaneous oneness and difference of Krishna and his energies is Gaudiya Vaishnavism's foundational theological position, taught by Chaitanya and systematized by Jiva Goswami.

The Bhagavata Purana is Gaudiya Vaishnavism's primary scriptural authority, supplying the theology of Krishna's pastimes that Chaitanya's teaching and the Chaitanya Charitamrita both draw on.

The Chaitanya Charitamrita is Gaudiya Vaishnavism's definitive account of its founder's life and teaching, read alongside the Bhagavata Purana.

Manipuri Vaishnavism follows the Chaitanya, Gaudiya, school specifically, embraced as the state religion of the Meitei people under King Gareeb Niwaz in 1717.

A devotional song written from within Harrison's own practice under a Gaudiya Vaishnava teacher, its verses built directly around the Hare Krishna maha-mantra, not a passing reference to the tradition.

Congregational chanting as the prescribed practice of this age is Chaitanya's own central teaching, carried forward across the whole Gaudiya lineage.

Non-injury is held in Gaudiya Vaishnavism, and vegetarian diet follows from the requirement that food be offered to Krishna before it is eaten.

The self is held in Gaudiya Vaishnavism to be real, eternal, and eternally an infinitesimal part of Krishna, distinct from him and never identical with him.

Ignorance is held in Gaudiya Vaishnavism as forgetfulness of one's relationship to Krishna.

Devotion is the means and the goal in Gaudiya Vaishnavism, and the tradition's distinctive contribution is its ranking of the relationships in which it can be practised.

Brahman is held in Gaudiya Vaishnavism to be Krishna, and the impersonal absolute is treated as the least complete of three aspects under which the same reality is known.

Giving is held in Gaudiya Vaishnavism, and the distribution of food offered to Krishna is its characteristic form.

Dharma is held in Gaudiya Vaishnavism, and the tradition places devotion above the ordinary duties as the eternal function of the soul.

The teaching lineage is central in Gaudiya Vaishnavism, and initiation into a line running back through Chaitanya is what makes a practitioner a member of it.

A chosen deity is held in Gaudiya Vaishnavism, and the choice is not open: Krishna with Radha is the supreme reality.

Knowledge is valued in Gaudiya Vaishnavism and is explicitly not the means: knowledge pursued for its own sake is held to obstruct devotion, and devotion is held to bring the knowledge worth having with it.

Karma is held in Gaudiya Vaishnavism, and the tradition holds that devotional service cuts through it rather than merely working it off.

The play is central in Gaudiya Vaishnavism rather than incidental: Krishna's activity in Vrindavan is held to be the eternal reality the world is a shadow of, not a symbol of something else.

The supreme person is held in Gaudiya Vaishnavism, with the particular claim that Krishna is that person in his own right rather than an incarnation of Vishnu.

Liberation in Gaudiya Vaishnavism is entry into Krishna's eternal play in a relationship the soul is constituted for, and the tradition ranks that above the impersonal liberation it regards as a lesser attainment.

Merit and demerit are held in Gaudiya Vaishnavism.

The indwelling supreme self is held in Gaudiya Vaishnavism as the second of the three aspects, above the impersonal absolute and below Krishna himself.

Transmigration is held in Gaudiya Vaishnavism as fully real.

Latent impressions are held in Gaudiya Vaishnavism.

The three strands are held in Gaudiya Vaishnavism as the constitution of the material world, with devotional service held to be beyond all three.

Vedanta is held in Gaudiya Vaishnavism, and the tradition's reading of it is the inconceivable difference and non-difference the Gosvamis worked out, which refuses both the non-dualist and the dualist settlement.

Collected absorption is held in Gaudiya Vaishnavism as absorption in Krishna, reached through the chanting of the names rather than through seated withdrawal.

Being, consciousness and bliss are held in Gaudiya Vaishnavism as real qualities of Krishna.