GOSWAMI FAMILIES OF BENGAL -- 

Bearers of tradition

The actual renaissance of Bengal is said to have begun with the birth of Chaitanya Mahaprabhu in  1490 . This god intoxicated man shunned the rigidity of caste systems and preached devotional love to God as the means of self realization . And it was his all encompassing philosophy of love that ushered in the new age of arts , culture , religion and literature . The era that followed is often denominated as ‘chaitanya jug’ – the era of Chaitanya , in history of Bengal .  And the Goswami families of Bengal were the forbearers of this change that began way before the 19^th century renaissance .

Although Chaitanya chose to lead a life of a monk , he usually did not encourage his disciples to be one themselves . He is reputed to have persuaded his most intimate disciples to continue as married man . Following his advice , most of his intimate followers got married and settled in different areas of Bengal . Soon after the dissapearance of Mahaprabhu , the management of the gaudiya vaishnava movement went to the hands of his closest friends such as Nityananda , Advaita and Gadadhar pandita . Nityananda’s wife , Jahnava devi was perhaps the immediate supremo of the movement after Nityananda’s dissapearance . 

The descendants of these early saints would eventually form the Goswami family branches and would rule the religious and social scenario of Bengal for centuries to come . The first generations were sincere and spiritual , having imbibed strong spiritual values from their forefathers and also from the exemplary lives of  the direct disciples who were still alive and they have had the fortune of seeing with their own eyes .  They became the undisputed leaders of the movement , revered and approached by all who wanted to embrace the new religion . This was the start of hereditary gurudom ... which would affect Bengal both in a benevolent and malevolent way .

Vaishnavism provided a extremely fertile ground for expansion of literature , music and arts . The bulk of medieval Bengali literature can be classified into two broad genres – the vaishnav padavali and folk mangalkavyas .  This padavali literature flourished under the new movement and strengthened the foundations for  modern Bengali literature which would develop in 19^th and 20^th century . 

Almost all terracotta temples which we see today in Bengal are a direct result of Chaitanya movement . An astounding array of architectural styles sprang up all across Bengal , notably in Bishnupur , Hooghly and Burdwan districts . 

Temples of Bishnupur

Temples of Bishnupur

And Padavali kirtan was the first indigenous classical music form of the state . We see a strong patronisation of music and education in these Goswami families . Many of these vaishnava gurus themselves became exponents and maestros of music . Radhika Goswami , Gyanendra Prasad Goswami just to name a few . The famous Kali sadhak Kamalakanta is famed to have taken his classical music lessons from a Goswami guru .

By 17^th century , the Goswamis had assumed the role of spiritual gurus and mentors for the majority of the ruling elite of eastern India and have extended their influence as far as Vrindavan .  Landed aristocracy found the new vaishnava dharma with its cultural appeal more palatable than the secretive esoteric tantric faith of Bengal . Installing temples to Radha and Krishna became a symbol of aristocracy and culture . 

King of Manipur converted to this new faith and made Gaudiya Vaishnavism his state religion .  The Manipur royals erected the only gold topped temple of Bengal at Nabadwip . A significant number of Bishnupriya manipuris used to live in Nadia district . Old residents of Nabadwip narrates tales of Padavali music of Manipuri style floating down the narrows alleys every dusk at the time of evening prayer . On special occasions they would even perform Manipuri Raas nritya in the temples . The tradition continued as late as 1980s .

Malla kings of Birbhum adopted Gaudiya dharma and made their capital at Bishnupur a new center of learning and arts . The Jharkhand royals soon followed in their footsteps . Their loyality to Gaudiya faith can still be seen in the ruined temples of Panchakot .

 Suvarna Baniks , also known as Sonar Bene caste , were rich gold traders . Uddharan Dutta , a resident of Aadi Saptagram port , was inititated into thie new faith by Nityananda prabhu . Uddharan Dutta reportedly preached the glories of Gauranga to all his relatives and soon the whole of Suvarna Banik caste were vaishnavs . They accepted the Goswamis as their gurus . The influence of the goswamis over the landed aristrocracy meant that they were awared with villages / maujas as guru-dakshina . Over time they goswamis grew in power and rose to being zamindaar’s themselves !

Kali prasanna Simha , the author of ‘Hutom penchar noksha’ writes – “ we have never seen a weakling gosai . The very name Gosai invokes a imagery of a huge plump glutton . They lead a life of astounding luxury which would even put big kings to shame ! “  . Although a sarcasm , the comment successfully gives its readers an idea of the power and wealth of the Goswamis .

Opulent temples of Goswami families

Shantipur Raasjatra

Though the Gosais were educated and intellectually inclined , they were also religiously orthodox and proud of their ancestry . They were rich and indulged in luxury , engaged in outwardly show of rituals and grand celebrations and maintained their disciplic succession . As their political power grew , they started flaunting their status through building imposing palaces and organising Durga and Jagaddhatri pujas , like other contemporary zamindars. Some of these Durgotsavs still survive , albeit in a very basic way .

By the mid of British rule in India , the foundations of Gaudiya vaishnavism had weakened . Burdened with superstitious beliefs , malpractices and troubled with lack of efficient leaders , the beautiful movement of Mahaprabhu failed to attract the rationalist and scientific minds of 19^th century intelligentsia . Urban people increasingly started to perceive it as a movement for uneducated masses . At this juncture the Goswamis still managed to hold on their power amongst general people , but lost relevance amongst the western educated elite . A major change in socio religious movement of Bengal came in through the rise of Vivekananda in late 19^th century . Through the new Ramakrishna Vivekananda movement , educated Bengalis craving for a more liberal approach to god , found a new religion to devote themselves . Over the 20^th century , traditional vaishnavism weakened and the era of glory of the Goswami families finally came to an end . After enjoying centuries of adulation , they were beggared ! Kula-guru ( heriditical gurudom ) system collapsed and the new age vaishnavism that sprang up under aegis of Bhaktibinod Thakur did not looks upon the Goswamis with much favour .

However , the temples and palaces of the  Gurus of yesteryears still stands , tucked in various corners of Bengal ..........  complete with their own myths and tales of spiritual feats  . But without anyone willing to hear them . . . . 

Deities of Goswami families . Now lying neglected

Dilapidated temples of Goswamis