I have discovered that the goal of field work is to reveal
and report the distinctive characteristics of the subject
material. With a primarily immigrant, religious group such
as the Vaishnavs of Holliswood, Queens, it is important to
note the transmission of culture and religion from a homeland
to a foreign land. Has the group effectively been able to
transport and preserve its tradition? If so, how? By comparing
the Vaishnav religious life in India with that of New York,
I was able to conclude that very few discrepancies lie between
the two. The practice of faith and ritual are the two primary
ways Vaishnavism has been able to successfully sustain itself
in New York despite being thousands of miles away from its
origin.
The structure of ‘Hinduism’ in America was developed
and is maintained by the value and normative structure of
its immigrant groups. Despite the need to adjust and adapt
to American society, Hindu immigrants have tried to preserve
their religious and cultural traditions. The Hindu sectarian
communities add to the complexity and diversity of Hinduism.
As I have discovered, the term ‘sect’ must be used very loosely
when addressing a particular Hindu group. A sect in Hinduism
can be described as a group adhering to a distinctive doctrine,
meaning that the group believes in an idea that is separate
from the beliefs of other groups. In this discussion, I use
the term sect but I use it with flexibility.
Over
the centuries, many sects have formed under the Hindu umbrella.
According to some anthropologists and ethnographers, religious
sects cannot be accurately understood unless one allows for
the possibility of change since its inception. They claim
that, in many sects, subsequent generations do not pass down
the sectarian religion in its original form and thus do not
quite make it their own. Therefore, the religion mutates into
something more like a legacy than a holy faith.
The pustimarga Vaishnavs, however, have managed to keep their convictions,
culture, and customs alive as well as maintaining their legacy.
The pustimarga
community of Holliswood, Queens essentially, as I have concluded,
only needs two things to sustain itself: faith and ritual.
They have adjusted themselves in order to practice their sacred
beliefs accurately in the United States. Through specific
accommodations to followers such as holding holiday celebrations
on weekends, the growing importance of Braj, Pennsylvania,
and the proper practice of faith and ritual with respect to
pustimarga beliefs, the religion is being properly followed in
America. The basic characteristics of the pustimarga are what have helped to bring the faith abroad and
supported its new environment despite the social and legal
barriers presented by American culture.
The pustimarga sampradaya is a unique, devotional religious order
of Vaishnav Hinduism that is exclusively devoted to the teachings
of Srimad Vallabhacharya, a Telugu Brahmin who lived from
1481 to 1533. Nitya lila
(eternal enjoyment with God) is the prime objective in the
pustimarga sect.
Vallabha is credited with founding the religious order pustimarga, the path of grace. Followers of the pustimarga sampradaya attain God through grace. The pustimarga sampradaya calls for a doctrine of salvation through primary devotion to Lord Krishna.
This sect of Vaishnavism has thousands of followers
all over the world and includes members from all castes, classes,
and sexes. The sampradaya reached beyond the multitudes of others who stood lower
in the hierarchy of social life, and gave them a new status,
dignity, and power for personal and social good. People were
bound together within the sampradaya by a bond of fellowship which was deeper than that
in any other religious community. Equality among the sexes was encouraged
also. Men who belong to the sampradaya assimilate their character to feminine type, represented
by the Gopis, the milkmaids of Vrindaban. This was an aberration,
but it shows the tendency of the new ideal introduced by the
pusitmarga sampradaya. Within the fellowship itself, both men and women stood
on terms of equality, and as the sect grew in numbers, its
influence in this matter as in others spread far beyond its
confines.
At
a time when the Islamic rule of Mughals dominated West and
North India and ritual performance was stressed by many Hindu
groups, the pustimarga sampradaya offered a revival
of Hindu philosophy.
In
this atmosphere of uncertainty, some strong philosophy to
provide the meaningful sense to the world belongingness was
considered by Vallabha as the need of the hour. He tried to give a religion to the Hindus
through which they may develop a greater faith in God as well
as they perform worldly duties without hampering their faith
in him.
Vallabha’s philosophy strayed away from asceticism
and placed emphasis on devotion rather than knowledge and
action.
Vallabha was born on the same day an idol of Krishna
began to emerge from the Giriraj hills. At the age of thirteen,
Vallabha had a dream of Lord Krishna informing him that he
had emerged in full form in the hills. The Lord ordered that
Vallabha lead the residents of Braj to ceremoniously lift
him from the hills and transport him to the flatlands. Vallabha
was also instructed to start bhakti and seva (service) in
a way that would attract many followers. The dream was very
influential to Vallabha and the following day he made the
long journey from Jharkhand to Braj to initiate the process.
It is said that when he approached the hill, the idol fully
emerged, walked before him, and embraced him. The idol is
more familiarly known as Sri Govardhan Nathji because it shows
the Nath (Lord Krishna) lifting Mount Govardhan. Due to these
coincidental occurrences and miracles, Vallabha is considered
a saint and an incarnation of Lord Krishna’s mouth.
Vallabha’s
son, Vitthalnath, expanded the sampradaya
and is often credited with introducing ritual practice to
its devotees. The pustimarga customs that are followed today resemble what Vitthalnath
had envisioned and believed. Vallabha was more of the philosopher
and Vitthalnath was the innovator who put his father’s beliefs
and philosophies into action and acquired followers. He was
a poet, musician, a creative artist, and a true devotee of
Krishna. He proved to be a great organizer of the sampradaya.
FAITH
& PHILOSOPHY
Vallabha considered only four scriptures as pramans
(proofs) for supporting his philosophy. They include the Vedas,
the Bhagavad Gita, the Vyas Sutras, and the Bhagavata Purana. Based on these four pramans, Vallabha
propagated a new system of philosophy known as the Shudhadvaita
(pure non-dualism). Vallabha was very particular to
keep the relationship between God and devotee as pure as possible
which “delivers new spiritual power, affixes the seal of salvation,
and invests him with an ‘unextinguishable character.’” According to Shudhadvaita this
world is a creation of Parabrahman (the supreme soul)
and Krishna is as supreme as Brahman in the Upanishads.
The
Bhagavata Purana is
considered Vallabha’s authoritative scripture. Vallabha’s
belief is a “revelation only” theology, a teaching that prefers
to put up with what appear as inconsistencies and contradictions
in scriptural statements rather than to judge these by reason
and fit them into a logically coherent system. According to Vallabha,
it is the greatest poem that can be directed toward Lord Krishna.
The Purana discusses
the various stages of devotional love and of the physical
love as related to the Supreme Being, and the various bases
on which such love grows and develops. The Bhagavata
Purana teaches the acquisition
of spiritual devotion through offering love. The Purana does not discuss asceticism, sacrifice, or fasting
as a means of attaining salvation. This bhakti is the only
way to gain salvation and for Vallabha bhakti is prema (love) and seva (service).
In the pustimarga sampradaya, liberation can be achieved by surrendering mind and body and seeking
refuge in Sri Nathji, the form of Lord Krishna that lifts
Mount Govardhan. Krishna is sat-cit-ananda (being-consciousness-bliss).
Non living beings have only sat
(being). Krishna is said to be the highest incarnation of
man and supreme embodiment of rasa
(sentiment.) In his Tattvanibandha,
Vallabha says, “I salute that Krishna who created the world
in his lila (play) and who dwells in the world in various forms.
He is both saguna and nirguna.”
According to Vallabha, the perfect model to emulate
is that presented by Gopis. The Gopis displayed pure and genuine
love and enjoyment for Lord Krishna. More than a divine or
regulator figure, Krishna is also seen in a joyful, playful
manner.
Vallabha urged devotees to see Krishna in the form of a child
so that they could develop the loving, devotional, maternal
qualities of Yashoda, Krishna’s mother. It is accordingly
characteristic of this sect that its followers adore, fondle,
propitiate and please the lord as one would do to one’s darling
child. The relationship with Lord Krishna
should imitate that of the one shared between the gopis and
Lord Krishna and the way Lord Krishna should be treated should
resemble how a mother treats her child.
Bhakti (devotion) is the most important aspect of the
pustimargi faith. In the pustimarga
sampradaya there
are nine types of bhakti:
(1) Shravanam: hearing of the glory of the Lord
(2) Keertanam: singing of the glory of the Lord
(3) Smaranam: remembering the glory of the Lord
(4) Padasevanam: worshipping the Lord’s feet
(5) Archanam: worship of the Lord
(6) Vandanam: paying homage to the Lord
(7) Dashyam: being His servant
(8) Sakhyam: being friendly with the Lord
(9) Atmanivadnam: self surrender to the Lord
Seva (service) is the most important expression of pustimarga bhakti to Lord Krishna. Seva is the service offered
by devotees to Lord Krishna. Service can be performed by the
body (tanuja), offered with wealth (vittiga), and performed by mind and heart (manasa). Manasa seva is the most important way of surrendering
to and servicing Lord Krishna. Seva, through the mind, can
be accomplished seemingly from anywhere and therefore, this
makes the sampradaya easily accessible and possible. According to the Vaishnavs,
Lord Krishna should be rather served and not so much worshipped
because he is the “supreme living entity” that must be cared
for and provided for, sung to, dressed, and fed as a breathing,
existing human, such as a child, for example.
Vallabhacharya had two sons, Gopinath (who passed away
early) and Vitthalnath. Vitthalnath became the leader of the
sampradaya and significantly
expanded it. Vitthalnath started seven Gaddis (houses) for each of his seven sons. Each one of them
was given a nidhi
svarup (central diety) for performing seva. He thus established
seven branches of pustimarg that have been maintained ever
since. Under him, it became the custom that only descendants
of Vitthalnath could become leaders of the pustimarg and perform
certain pustimargi rites, such as the initiation ceremonies.
Since
the time of Vitthalnath, raag,
bhog and shringar (forms of rituals) took on a new significance in the sampradaya. He highlighted the importance of transforming
people's natural addiction to material things to spiritual.
In an imperial age when artistic and cultural achievements
were reaching new heights, Vitthalnath recognized the need
to evolve a more structured form of Vallabha's form of worship.
In order to make God available to the people of his own time,
Vitthalnath expressed the basis of pustimarg in a way that
the modern man and woman could understand and follow.
The
descendants of Vallabha play a vital role in a devotee’s life.
Vallabha is both the incarnation of Krishna as well as a guru
from which followers learned the fundamental principles of
the pustimarga sampradaya.
Vallabha preached the necessity of the guru, the ‘gosain,’
and seva that is required to be directed to him. It is believed
that the gosain is the mediator between the Lord and its devotee.
Vallabha emphasized the pustimargi’s
‘secular’ life. Pustimarga
is intended to be a family religion. Vallabha himself was
a family man and his teachings emphasize family life as a
way to earn God’s grace. Non violence and strict vegetarianism
is strongly recommended. A devotee is not required to turn
away from his or her responsibilities to his or her family
or society.
RITUAL
There are two forms of ritual ceremonies in the pustimarga sampradaya. One are the initiation ceremonies every devotee must take and the second
are temple ceremonies that are performed on a regular basis.
There are two main initiation ceremonies. The first initiation
ceremony is naam nivedan
that usually takes place at or near birth. Only descendents
of Vallabhacarya whom reside at different pustimargi temples all over India are allowed to perform this
ceremony. Naam nivedan begins when the gosain recites the
Ashtakshar mantra three times. The devotee receiving the initiation
then repeats the mantra. The ceremony is finalized when a
tulsi mala is placed on the devotee. The second initiation
ceremony is Brahm Sambandha
which usually takes place at the age of twenty. On this day
the devotee approaches understanding and expresses his or
her desire to commit to Lord Krishna. Again, this initiation
can be taken only from go-sains that are direct male descendents
of Vallabha.
Many of the rituals and ceremonies that occur at temples involve
devotee group participation. Daily darshan rituals include
mangla, shringar,
gwal, raj
bhog, utthapan,
bhog, aarti, and shayan [explained in more detail below.]. Satsangs occur on a regular basis.
The ideal of the satsang is a model for emulation, evoking
an image of the eighty- four exemplary followers of Vallabha.
The term satsang is also applied to any formal or informal
gathering of pustimargis that meets for such purposes as devotional singing
or listening to readings about the lives of Vallabha’s eighty
four disciples.
THE
TEMPLE AND RELIGIOUS CENTERS OF COMPARISON
Most pustimarga devotees
are from Gujarat, Maharashtra, Rajasthan, and Madhya Pradesh.
Nathdwara, Rajasthan is the primary place of pilgrimage for
pustimargis. The svarup that was lifted from the Giriraj hills is located in a haveli
in Nathdwara. Braj, Lord Krishna’s hometown, is also an important
center of pilgrimage.
Aside
from pilgrimage sites, the temple is an integral part of a
pustimargi’s religious life. The temple in the pustimarga sampradaya is known as a haveli, or mansion: a place to house Lord Krishna. Many
havelis in India are private houses belonging to the members
of the family of Vallabha and are open to the public at certain
fixed periods of the day. The structured worship periods make
divine service altogether congregational, which is a great
advantage for promoting unity among the devotees. It saves
the images from being common and familiar objects.
The organization of pustimargi
temples in India is hierarchal. The temple board of the haveli
in Nathdwara, for example, consists of a chairman, vice chairman,
and eight board members, and an executive officer who works
for the government. The government addition is to oversee
that the temple remains secured from thieves and corruption.
In the case of Nathdwara, the head priest (tilkayat)
is the chairman of the board and presides over meetings. The
term of the board is three years. The board is in charge of
funding, coordination of religious events and activities,
as well as the secular activities, such as the maintenance
of the temple.
VAISHNAV
COMMUNITY OF HOLLISWOOD, QUEENS
For the past three months, I have had the opportunity
to study a community, primarily made up of immigrants, that
is held together by an institution that has survived the transport
from India to America. Through textual research, observations,
and personal interviews, I have concluded that faith and ritual
are the most important aspects in pustimarga, the “path of grace.” Because the pustimarg devotees of Holliswood, Queens
are essentially practicing both faith and ritual in the same
manner they are practiced in India, I was able to deduce that
the pustimarga sampradaya has been successfully transported to the United States. Of course, the
devotees of the temple have had to make adjustments to daily
life as well as to religious life. However, the adjustments
that have been made, in my opinion, are slight and minor and
have not compromised the true essence of the pustimarga sampradaya. In comparing the pustimarga experience in India and Holliswood, Queens I have discovered that the
differences lie in the technicalities. However, the faith
and ritual practices of the pustimarga
sampradaya have not mutated. Pilgrimage to Nathdwara, Braj, and
soon Vraj, PA, although not as important as faith and ritual,
is also a significant element in religious life.
Although they are thousands of miles away from their
homeland, the Vaishnavs of Holliswood, Queens have succeeded
in maintaining their unique and rich religious practices.
Despite the apparent and obvious cultural differences between
Gujarati and American ways of life, the Vaishnavs have managed
to preserve the core values of the sect through faith and
ritual.
Sitting atop a hill in a quiet residential area of
Queens, the Holliswood Vaishnav Temple is difficult to recognize
at first. If it were not for the simple and small “Shri Govandhannathji
Mandir” sign (written in Gujarati), the difference between
the temple and a four-bedroom home would not be able to be
distinguished. The haveli itself is a large house without
any carvings, shikaras (spires), or any other characteristics of the commonly
known “traditional” Hindu temple. The mandir is a haveli,
or house, and the Vaishnav Temple is precisely that. This
pustimarga haveli is a large, two-story brick house with few windows,
surrounded by other moderate sized homes. Similar to pustimargi havelis in India, the Holliswood mandir is humble,
small, and simple from the outside. The mandir must comply
with neighborhood regulations since it is located in a rather
quiet residential area.
Pujyapad Mathureshwarji and his sister Shru Indirabeti are
direct descendents of Vallabha and are members of the sixth
Gaddi. In the mid 1980s, Indirabeti had a dream that a svarup
was destined to go to the United States. Therefore plans began
to form to establish the first haveli in North America. Thus,
Shri Govardhannathji Mandir was founded in 1988. Before then,
devotees used to gather at a devotee’s home where no svarup
existed. Initial funding for the temple was provided by approximately
twenty people, whose names are engraved in marble on the first
floor of the mandir. The main funders were Dr. Arvind
Shah and Govind Kutala. Today the mandir has approximately
700 life-time members from across the tri-state area and approximately
3500 people on their mailing list. Life time members are those
who have paid (as a donation) $151.00 to the temple.
The mandir has two stories. A fairly small main hall,
where the garba-griha (“womb house”) exists, is located on
the main floor. The garba-griha holds the svarup of Shri Nathji.
The svarup of Shri Nathji is carved of solid black
granite and is commonly seen as being lavishly dressed and
adorned with garlands, jewelry, and other accessories. The
svarup is approximately three feet high and is standing in
the position Vallabhacarya witnessed in the Giriraj hills.
The left hand holds Mount Govardhan aloft and the right hand
rests on His waist. Two guards (wood cut-outs, it seems) flank
the garba-griha. Foliage, in the form of artificial flora,
surrounds the garba-griha. There are various paintings and
different depictions of Krishna on the walls of the main hall,
including Krishna as a child and Yamuna. Yamuna is the river
goddess and the most revered female figure in the pustimarga. Yamuna represents and embodies devotion to Krishna.
The Yamuna River was an important place in Krishna’s life.
In addition, there are various paintings of Vallabha throughout
the temple.
In the pustimarga sampradaya, the mukhiyaji is the highest official of the temple
who is in charge of taking care of the svarup. He adorns the
Lord with clothes and jewels that are appropriate to the given
seasons and festivals. Mukhiyas are highly skilled and by
adorning the Lord in specific ways, they help evoke various
emotions in the devotees.
The
mukhiyaji of the Shri Govardhannathji Mandir is from Rajasthan
and immigrated to the United States with his family. He conducts
and performs many of the daily rituals including aarti, sringar,
raj bhog, and shayan. The mukhiyaji’s wife cooks the various
meals (raj bhog, bhog) for Lord Krishna. The mukhiyaji and
his family live in the top floor of the mandir.
Over the years, many prominent figures such as Pujyapad Goswami
108 Shri Mathureshwarji Maharaj, Pujyapad Goswami Shri Indirabetiji
and others have visited the haveli at Holliswood. Shri Mathureshwarji
Maharaj is a direct descendent of Vallabha and he is one of
the only men who can perform Brahm Sambandha. Therefore, the
times at which devotees can have the rite performed is limited
to the Maharaj’s visits to America and a devotee’s visit to
India.
The same daily rituals that are performed in India are conducted
here with one exception (Gwal.) Mangla, which is the period
in which Lord Krishna awakes from his night’s rest, takes
place daily between 8 am and 8:30 am. Next, Shringar, or the
dressing of the svarup, takes place from 10 am to 10:30 am.
Lord Krishna is fed His mid-day meal (raj bhog) from noon
to 12:30 pm. Next, Lord Krishna awakes from a nap and has
His night meal (uttapan) from 5 pm to 5:30 pm (in the months
between November and April the Lord snacks between 4:30 pm
and 5 pm. The aarti, or the reception of the Lord by His father
and mother after his safe return from the Govardhan Hills,
occurs between 6 pm and 7 pm (and between 5:30 pm and 6:30
pm in the colder months.) Finally, Lord Krishna is put to
sleep for the night (Shayan) between 8 pm and 8:30 pm (and
between 7:30 and 8 pm during the colder months.) The only
ritual that is not performed in Queens is Gwal, in which Lord
Krishna grazes the cows of Govardhan hills. This ritual only
takes place in the sacred town of Nathdwara. The pujari of
the Govardhannathji Mandir performs all of these rituals.
During these times, the haveli remains closed and is not open
to any viewing by devotees.
Satsangs are held once a month, usually on the third
Sunday afternoon of the month. They are held at the floor
above the shrine. The room is not fully furnished or decorated.
This further displays the simplicity and nominal needs of
the sect. It is only the love for Lord Krishna that is required
to evoke happiness. The satsang is conducted according to
the season or nearest holiday. For example, near the holiday
of Holi, many of the kirtans that were sung spoke of Lord
Krishna and Holi. Close to one hundred devotees attend the
monthly satsangs. During a satsang, devotees sing to Lord
Krishna as gopis. Three simple paintings are set up: one of
Lord Krishna in the form of Sri Nathji, one of Vallabha, and
one of Yamunaji. This trio is often worshiped together because
together they embody divinity, knowledge, and devotion. During
the satsangs, one devotee from both sexes places tilak
on all the foreheads of the devotees of their respective sexes.
The energetic and lively satsangs that take place in the United
States, as well as in India greatly involve devotee interaction.
All devotees sing kirtans, clap, and occasionally dance, addressing
themselves to Lord Krishna and Vallabha as if they were there.
One can witness how during the satsang that the pustimarga devotees share a cordial, friendly relationship with
Krishna. During one of the satsangs, a devotee turned to us
and stated, “He is our Lord and we are the gopis.” Every satsang
is followed by a homemade meal that is cooked by several devotees.
Every Monday, a group study circle meets to discuss
pustimargi principles or simply religion in general. The younger followers, who
mainly are the children of first generation Vaishnav immigrants,
are strongly urged to attend these meetings to learn the core
doctrines of the pustimarga sampradaya.
Food offered and served by the mandir is unarguably
an essential component of mandir activities. On some days
(if the wind is strong enough) it is possible to smell ghee
from blocks away. Prasad is distributed or placed to be taken
after every aarti and darshan. Oftentimes, popcorn is the
common form of prasad found as the devotee exit the mandir.
I would be surprised to see popcorn being offered in havelis
in India! (Popcorn is most probably an adjustment made due
to its affordability and convenience.) Paan, mithaiya auch
as ladwa and bundhi, and various types of fruit are also commonly
offered. At larger events, such as at satsangs and holidays,
a more complete meal is served. Gujarati food, notoriously
known for its oily sabzi
(vegetable) dishes and ghee filled sweets, is usually made
by hand by the female devotees of the mandir. The sabzi and
roti are usually complemented by a daal or khudi, rice, and
farshan (crisp fritters.) Of course the sweet and various
chutneys also accompany the meal.
Almost all of the attendees and members of the Govardhannathji
Mandir are Gujarati and belong to the pustimargi
sampradaya. According to Mr. Kishor Mehta, one of the vice presidents
on the committee board, a few Jain and Brahmin families regularly
visit the temple also. Visiting the mandir is one of the most
important aspects in a pustimarga follower’s life. Devotees attempt to offer darshan whenever possible;
some try to visit the temple before work, during their lunch
breaks, or after work with their families. Oftentimes, many
devotees go to the temple on weekends due to convenience and
the demanding work schedules.
At the Holliswood temple, the board of trustees and
the committee board handle all temple matters. The two co-chairmen,
Arvind Shah and Govind Butala, made significant donations
during the early stages of the temple. The committee board
coordinates all temple events and activities and handles all
monetary issues. Elections for the committee board are held
annually. Unlike Nathdwara, the head priest of the temple
does not hold the top position on the either of the boards.
Mathureshwarji offers only spiritual and religious guidance
to the board and temple. For example, Mathureshwarji will
be consulted for the placement of the svarup when the haveli
will be under construction. In addition an officer appointed
by the government, as at Nathdwara is not part of the board.
The haveli in New York is run independently by devotees. Also,
there is currently a female vice president, Nalini Parikh,
who sits on the committee board. It is highly unlikely for
a female to hold a board position in India.
In addition to these boards, there are youth and senior
citizen committees that meet every month. All decisions made
at these meetings must be passed and approved by the committee
board for formality. Among its duties, the youth committee
has the responsibilities of directing the flow of traffic
at events, mail distribution, food distribution at events,
and garbage and spring clean up at the temple. The youth committee
also discusses ways to increase youth involvement. For example,
at one meeting the youth discussed the necessity of adding
more English (less Gujarati) to the temple newsletter. Much
importance is placed on the pustimarga
youth. Setu Shah states, “The future is in the youth. That
is why all these classes and programs are held.” Most temples
in India do not have these types of committees. In America,
there is a heightened sense of community because there is
a stronger need to preserve religion, language, and unity.
There is a larger presence of secular activities that are
associated with the temple compared to the temples in India.
Gujarati classes, yoga classes, computer classes, culture
programs, and health fairs are held and arranged by the temple
members.
PILGRIMAGE
IN THE UNITED STATES
Pustimarga devotees who live in India make pilgrimages to holy
cities such as Nathdwara and Ujjain. Here in America, devotees
from all over the Western Hemisphere journey to Schuykill
Haven, Pennsylvania to offer seva and perform darshan to Lord
Krishna. In the anthracite coal counties of southwest Pennsylvania,
the pustimarga sampradaya bought 300 acres
of land in 1987. This site was designed to resemble Nathdwara.
Over the years, plans on constructing an authentic haveli
for Shri Nathji were fulfilled. The haveli is 50,000 square
feet and it houses a black stone idol of Shri Nathji from
Rajasthan. After the installment of the deity, followers of
the sampradaya
deemed it a sacred place. The priests who conduct rituals
at the haveli learned in India. The haveli overlooks a pond
which represents the Yamuna River, Lord Krishna’s sacred river.
This is the first temple in the western hemisphere consecrated
as a principal shrine of the pustimarga sampradaya. In May 2002
the inauguration ceremony was held. Six viewings of the icon
are carried out daily. Funding for the haveli comes strictly
from private donations. Many of the pustimargi devotees of the Holliswood Hills temple have visited
Schuykill Haven, Pennsylvania. (example shown below)
COMPARISON
OF PUSTIMARGI LIFE IN INDIA AND AMERICA:
Has
the tradition successfully and accurately been transported
to the United States?
Through
interview and observation, it seems as if the Vaishnav community
of Holliswood, Queens has successfully transported the pustimarga
sect to America. Many of the mandir’s members immigrated to
this country for economic gain or “for the advancement of
their [respective] families.”
In the process of leaving their homes, the devotees did not
leave their religious values and practices behind. Pustimarga immigrants have comfortably adjusted to the American
way of life in a way that would not compromise their faith.
As Radhika Sekhar points out, “assimilation is no longer needed
as an undimensional one-way process in which outsiders relinquish
their own culture in favor of the dominant society.” When
asked what the hardest adjustment Mr. Kishor Mehta had to
make, he simply replied, “climate.”
Of course, due to the completely different lifestyles experienced
in India and in the United States, there are a few differences
between the Indian and American pustimargi
traditions. But most of the differences between Vaishnav life
in India and Vaishnav life in America are technicalities.
For instance, temples in India are primarily made of stone
whereas in America, stone is more expensive and therefore
temples here are made of brick. American legal restrictions
and requirements such as building codes and sprinklers and
emergency exit requisites, have limited temple authenticity.
The Govardhannathji Temple must comply with neighborhood regulations
(regarding noise, car parking, etc.) and building codes (such
as fire codes, person capacity, etc.) Finally, if anything,
some adjustments have added to a devotee’s way of life. The
New York pustimarga haveli expanded beyond the religious realm and acts
as a cultural center that promotes South Asian culture, language
and unity among the devotees. Otherwise, religious tradition
and ritual practice, the core components of the religion,
have survived and remained intact.
The
Vaishnavs of Holliswood have successfully sustained the pustimarga faith and its traditions, as adjusted to the American
climate. The adjustments the Vaishnavs have had to make are
all fairly marginal (according to them) such as holding events
and holidays on the weekends. In America, many devotees are
not able to visit the mandir as often as they did in India.
Parthiv Shah, a young adult who immigrated to America, stated:
“In India, I had more time to actually go to mandir. More
time to participate in the events and go to mandirs. I
was also surrounded by ba [grandmother] and dada [grandfather],
who know a lot about mandirs. In America, there is not
as much time. For example, I cannot just take a break from
work and go to the mandir, like you can in India.” Due
to convenience and demanding work schedules, weekends have
become more popular for darshan and the holding of events
and celebration of holidays. Parthiv Shah further said, “Also,
it is harder to celebrate holidays. For example, Holi
is actually next Tuesday (3/18/03), but due to work and busy
[life], we are celebrating it on the weekend.”
Different
interpretations of the Pustimarga Sampradaya
One of the most difficult tasks I have faced in this project
is determining the most accurate explanation of the pustimarga
sampradaya.
I found that different devotees have different interpretations
on how to follow pustimarga. From talking to various members of the mandir and
from painfully deliberating over this matter, I have finally
discovered that the inner meaning of the pustimarga
sampradaya is open to interpretation. Each devotee admits that
faith and ritual are very important to sustain the sampradaya. Above all, faith, especially the love for Krishna
is most important to them. However, the perception of faith
is different among each devotee. Here are two interpretations:
Mr.
Yagnesh Shah, secretary
“For Love there is no obstacle.” Mr. Yagnesh
Shah speaks these words confidently, as this phrase embodies
what he believes pustimarga
ideals and way of life to be. According to Mr. Shah,
everyone can receive brahm sambandh, regardless of gender
or age, as long as one has surrendered everything to Lord
Krishna. He preaches the idea if one believes in and
is willing to surrender to God, then there is nothing stopping
one from being a devotee. Mr. Shah proclaims “Live life
in the spirit of renunciation and devotion.” He goes
on to say, “Within ourselves [Krishna] is Infinite.”
Mr. Shah deems that Vraj, Pennsylvania is a true pustimarg
haveli because it was built by descendents of Vallabhacarya.
He visits Vraj often in the summer. Performing
religious rituals is a sign of devotion and love, and therefore
there are no adjustments that need to be made and there exists
no obstacle standing in the way between devotee and the Lord.
According to Mr. Shah, there is no such thing as a proper
way to practice Pustimarga. Whether the devotee practices in America or
India, location should not matter. The temple is never hindered
by the surrounding American culture. Despite the influential
American culture, its dominating presence has not altered
the temple in any way, which has remained a true place of
worship. Mr. Shah declares, after all “one can love
God anywhere!”
Mr.
Kishor Mehta
Vice President of the Vaishnav Temple, Mr. Kishor Mehta
gave his insight into the inner workings of pustimarga. Mr. Mehta belongs to the Modh Vanik caste. Regardless
of religion or caste Mr. Mehta deems the Vaishnav Temple to
be a place where all devotees can express their love for God.
Although the pustimarga temples in India are built
with different designs, seva is performed similarly at all
havelis. Mr. Mehta has not visited India in seven years
and feels that he does not have to go back to India to properly
follow pustimarga. He believes that even when not in India pustimarga can be followed wholly. Mr. Mehta mentions humorously
that climate has been the only adjustment he has had to make
since arriving to New York. Despite the looming American society
of urban culture and industry, the pustimarga
followers have maintained their religious tradition. Mr.
Mehta’s work with the temple keeps him occupied, stable, and
most importantly, it provides a place where he and others
feel fulfilled in the cultural and spiritual aspect of their
lives. The Vaishav Temple provides an authentic environment
where many come to worship and respect the pustimarga culture.
Reasons
for the Holliswood Haveli’s success
The success of the Holliswood Vaishnav community experienced
by the pustimargis of New York is credited to the group’s cohesiveness
and the easy accessibility and flexibility offered by the
sampradaya. With these, the devotees have carried an entire tradition
to the United States.
The comfortable, informal manner of the devotees allows
for religious unity. In addition, the fact that almost all
of the devotees speak Gujarati and come from Gujarat provides
a cultural unity as well. With a common background, the devotees
can work better together to preserve the pustimarga sampradaya. The monthly
satsangs and fixed svarup viewings, for example, promote coming
together to perform these important activities. The meals
(prasad) are often prepared by the devotees themselves. Gujarati
classes and computer classes are taught by devotees who have
a sincere interest in educating their fellow devotees. This
sense of community was recently witnessed at Shri Mahaprabhuji
Prakatotsav, Vallabhacharya’s birthday celebration. Over 600
people attended the event despite the minimal space. Goswami
Shri Navnitlal Maharaj was present to witness a shobhayatra
around the block carrying an image of Vallabha and a culture
show put on by the children of the temple. At the end of the
day’s events, the goswami gave a brief lecture. He acknowledged
and reassured devotees that they can practice pustimarga in America despite the inconveniences (and conveniences) it offers. Since,
in general, a great deal of importance is placed on goswamis
and what they teach, they play an influential role in determining
the future of pustimarga temples. The devotees of New York look to the goswamis
not only for spiritual guidance but also for encouragement.
When a goswami visits New York to come to lecture, he experiences
“real American life.” A goswami lives in a devotee’s home
to discover how life is carried out in America. For example,
Holliswood pustimargis acknowledge
the fact that one cannot walk barefoot from home to temple
and state that it is understandable if adjustments such as
those have to be made.
The fact that pustimarga
has few restrictions and is fairly flexible allows for the
sampradaya to be accurately practiced in America. There is a stronger
emphasis on faith, mainly on the love for Krishna, and the
sampradaya does not require the devotee to leave the material
life. And as many devotees have put it, Krishna can be worshipped
from anywhere in anyway. The sampradaya
is open to all sexes, classes, and castes. All of these flexibilities
make it easier for pustimargis
to carry over the religion.
Undoubtedly the Vaishnavs of Holliswood, Queens are prime
examples of those who have lived the Hindu Diaspora. They
have succeeded in transplanting an entire sect and tradition
from India to New York without compromising any of the sect’s
main principles. The Vaishnavs prove Johanna Lessinger’s claim
that South Asians have a strong support, financial and moral,
network. This so called network, as shown, has allowed the
sampradaya to be properly
followed in America. One interesting observation I made was
that transnationalism was not as evident with this community
as I had assumed. As I discovered, many devotees do not feel
a strong need to travel back to India for religious or non-religious
reasons. They are content with living in America and having
a haveli that continues the pustimarga tradition.
BIBLIOGRAPHY
Bennett,
Peter. The Path of Grace. Delhi: Hindustan Publishing
Corporation, 1993.
Chatterjee,
Chinmayi. Studies in the Evolution of the Bhakti Cult.
Calcutta: Jadavpur University, 1982.
Entwistle,
A.W. Braj Centre of Krishna Pilgrimage. Groningen:
Egbert Forsten, 1987.
H.S.
Verdia. Religion and Social Structure in a Sacred Town:
Nathdwara. Delhi: Researchco Publications, 1982.
Klostermaier,
Klaus. A Survey of Hinduism. Albany: State University
of New York Press, 1994.
Rangarajan,
Haripriya. Spread of Vaisnavism in Gujarat Up to 1600 A.D.
Bombay: Somaiya Publications, 1990.
Redington,
James. The Grace of Lord Krishna. Delhi: Sri Satguru
Publications, 2000.
Richardson,
Allen and Cate Cameron. “Religious Diversity and the Redefinition
of Community in Pennsylvania's Anthracite Coal Region.”
The Pluralism Project. Harvard University. <http://www.pluralism.org/affiliates/richardson/index.php.>
Singer,
Milton. Krishna: Myths, Rites, and Attitudes. Chicago:
University Chicago Press, 1966.
Vrajrai.
Om. Assan: Shanti Prakashan, 1992.
