The Successful Transmission of the Pustimarga Sampradaya from Its Country of Origin to the United States

Written by Shilpa Lakhani

  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[1] 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.[2] 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.[3]

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.[4] 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.[5]

 

            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.[6]

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.’”[7] 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.[8] 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.[9] 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.[10] 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.[11]

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.[12]

 

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[13] 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.[14] 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[15]

 

            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.”[16] 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.”[17] 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.”[18] 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.

 

Shah, Navnit. “Cultural Influence of Vallabhacharya” <http://www.vaishnavparivar.org/pustimarg/pustimarg.htm>

 

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.