The Gaudiya Vaisnava sampradaya is a little complicated.Originally Posted by Badri
Chaitanya (16th century) was first initiated by Iswara Puri and later received his sanyasa (monkhood) from Kesava Bharati of the advaita dasanami order (dasa - ten, nami - name).
However, Chaitanya was strongly influenced by Nimbarka (his contemporary) especially in his sentiments to Radha and Krsna worship.
After Sri Baladeva Vidyabhusana (18th century), Gaudiya vaisnavas started claiming their lineage to Madhva.
Chaitanya
Chaitanya lived in Sri Rangam for 6 months and incorporated the following 2 doctrines of Sri Vaishavism, into his teachings :
1) The doctrine of unalloyed devotion free from action (karma) and Knowledge (jńana)
2) The doctrine of service to the devotees
Furthermore, one of his close associate, Gopala Bhatta Goswami, was a Sri Vaisnava from Sri Rangam. Gopala Bhatta Goswami's, Hari bhaktivilasa, a liturgical and disciplinary scripture has Sri Vaisnava influence.
Bhakti Siddhanta Saraswati
In early 1900's when Chaitanya's vaisnavism was undergoing severe criticism for its deviation. Bhakti Siddhanta Saraswati tried to formlise it into an "bonfide" spiritual order (sampradaya).
For this, he spent some time in Sri Perumbudur (Ramanuja's birthplace) studying Sri Vaisnava liturgy especially on matters relating to the sanyasa order. Later, he founded the Gaudiya Mutt (Gaudiya Sampradaya), by formally accepting disciples and sanyasis (monks) .
Although Gaudiya Vaisnavas claim lineage to Madhva, technically, they are closer to Sri Sampradaya.
E.g of some similarities
1) The Achintya-Bheda-Abheda philosophy (inconceivable one and different) seem closer to Ramanuja's visistadvaita (Qualified non-dualism), than to Madhva's dvaita (dualism)
2) Gaudiya sanyasis like Sri Sampradaya sanyasis are Tridandis (triple staff), unlike Madhva's ekadandis (single staff).
3) Like Sri Vaisnavas, Gaudiya vaisnavas also have "dasa" added to their names.
Madhva's theology is totally independent and has no links to Sri vaisnavism. They are mainly confined in Karnataka and isolated parts of Kerala.
Vallabha's sect is confined mainly to small pockets in Rajastan and Gujarat. The Nimbarkas are rarely seen or heard of except in Vrndavan (Uttar Pradesh). Nimbarka and Vallabha, although differing from Ramanuja on some theological and ritualistic aspects, they all have a similar theistic approach.
Perhaps, Nimbarka's theology of Dvaitadvaita (duality in unity) is a variation of Ramanuja's visistadvaita (Qualifed non dualism) ???
Sri Vaisnavism's influence on Sikhism
http://www.sikhspectrum.com/022005/tamil_msa.htm
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