Our Family the Gaudiya Math

2
Our Family the Gaudiya Math

A study of the expansion of

Gaudiya Vaisnavism
and the many branches
developing around the
Gaudiya Math.

3
 Swami B.A. Paramadvaiti
Interested readers are invited to correspond with
the author personally at Vrinda USA.

VRINDA secretary USA:

4138 NW 23 rd Ave. Miami Fl. 33142
Tel/fax: (305) 638 2503
or E-mail to [email protected]

VRINDA Home-page at http://www.vrindavan.org/

E-mail: [email protected]

If you wish to obtain additional addresses or information about any other

Gaudiya Math mission, please refer to the World Vaisnava Association
Home-page on the Internet: http://www.wva-vvrs.org/
E-mail: [email protected]

Or by post:
WVA-VVRS Secretary:
Vrindavan, Gopesvar Road 146
Dist. Mathura UP India PIN:281121

Published by VRINDA - The Vrindavan Institute for Vaisnava

Culture and Studies. VRINDA is a member of the
World Vaisnava Association-Visva Vaisnava Raj Sabha.

© Sri Krishna
Note: Readers are encouraged to distribute information contained within
this book in any way possible; duly citing the source.

First printing: 1999 limited edition 1,000 copies

Printed In Hungary.

ISBN: 3 - 927745 - 90 - 1 - Our Family the Gaudiya Math

4
 This book is dedicated to
all Vaisnavas and to Bhakti Devi.
Bhakti Devi’s wonderful plan to inundate
the whole world with the Holy Names
of Her Lord and Master
is our saving grace.

The holy sandals of Srila Prabhupad Bhaktisiddhanta Sarasvati Thakur in

Sri Vrajasvananda Sukhada Kunj,
Sri Radha Kunda, are shown on the cover.

Srila Prabhupad appeared in this world to save the fallen and conditioned
souls. As a chosen messenger of Sri Chaitanya Mahaprabhu, he
invigorated His sampradaya
by introducing many novel preaching strategies which successfully faced
the rapidly changing conditions of the people in this age of Kali. He
descended, along with some of his eternal associates, in order to fulfill the
divine plan of the Lord. Praying to his lotus feet we beg to be admitted in
the realm of the servants of his servants and be blessed by the mercy of all
the Vaisnavas. May his glories be spread all over the three worlds.

5
 Acknowledgments:

This book was produced with the wonderful help of Srila B.P. Puri
Goswami Maharaj, Sripad B.P. Hrsikesh Maharaj, Sripad B.B. Vishnu
Maharaj, Pradyumna Prabhu, Kripa Ram Prabhu, Saranagati devi dasi,
Gaurahari Prabhu, Sacimata devi dasi, Srinivas Acharya Prabhu, Ranga
Puri Prabhu, Bhagavatamrta Prabhu, Malati devi dasi and Gour Kesava
Prabhu. Jnanaraj Prabhu, Kunti devi dasi and Brajendra Nandana Prabhu
sponsered the first english printing.
I am eternally indebted to them.

Dear readers
Please accept my dandavat pranams at your feet. Kindly try to follow
these recommendations in order to get acquainted with the scope and spirit
of this book.
1. Read it from beginning to end.
2. Forgive the author for any omissions or mistakes
unwillingly committed.
3. Put all your doubts aside and agree to judge only after
you have considered all the points presented herewith.
4. Try to find the answers to the doubts you have had
about the Gaudiya Math and any of its branches.
5. Notice that this book was not written to diminish
anybody, but rather to realistically glorify all Gaudiya
Math branches.
6. Let us not spare any effort to harmonize the relationship
amongst the Vaisnavas in all the world.

Apologies:
This book has been compiled with the help of many Vaisnavas. Since
many of them do not remember many historical details we have compiled
the records as we could gather the information. Nevertheless, this is not a
complete record and much more research has to be done to include any
additional members or important events in the history of the Gaudiya Math
and all of its branches. We have also gathered more information on some
missions than on others. The real purpose of this book, however, is to
bring Vaisnavas from all over the world closer to each other; and this

6
purpose can be served particularly if more people and events are to be
added in future editions.
Thank you very much for taking your valuable time to read this book
which is an offering to your feet. I have no qualification to write about all
the great souls mentioned in this book. For my own purification, I have
accumulated all their Holy Names and researched some of the sociological
aspects of our growing Vaisnava community.
It is my hope that this book may please you all.
Daso’smi
Swami B.A. Paramadvaiti

7
 Introduction

I wrote this book in an attempt to please my spiritual master, Param

Pujyapad Srila A. C. Bhaktivedanta Swami Maharaj, affectionately known
to his disciples as Srila Prabhupad. My spiritual master stated that after the
disappearance of a great acharya, great disturbances and confusion
manifests. This year is his centennial appearance year, and his followers
and admirers are somewhat divided and spread out all over the world.
Might this be Krishna’s plan to make his devotees surrender more?
We have heard and witnessed that after the disappearance of Srila
Bhaktisiddhanta Sarasvati Prabhupad, there was much confusion among
his disciples. Similar confusion arose after the departure of Srila A. C.
Bhaktivedanta Swami Maharaj, Srila Bhakti Rakshak Sridhar Dev Maharaj
and many other leading acharyas. Even after Lord Chaitanya's
disappearance, His sampradaya went through difficult times. Following
this pattern, after the height of the construction of the great temples of
Vrindavan, came the period of Muslim attacks when great monuments of
the Vaisnava faith were severely damaged, and deities had to go into
hiding.
Vrindavan, along with the hope of the Vaisnavas, was later restored,
however, by Srila Visvanath Cakravarti Thakur and Srila Baladev
Vidyabhusan. Then, when the legitimacy of the Gaudiya Sampradaya was
questioned, Srila Baladev Vidyabhusan wrote the famed Govinda Bhasya
as the commentary of the Gaudiya Sampradaya on the Vedanta Sutra.
Years later, Sri Chaitanya Mahaprabhu’s prediction that Vaisnavism would
eventually influence the entire world and that in every town and village the
Holy Names of the Lord would be sung, began to manifest through the
activities of Srila Bhaktivinode Thakur.
Srila Bhaktivinode Thakur’s studies had first drawn him towards
Western philosophical teachings. Only after coming across the original
Vaisnava writings, did he discover the greatest treasure of the world lying
within; hidden by unfortunate historical developments of his time. During
his early life, Vaisnavism in Bengal was suffering severely under British
oppression which had replaced the Muslim tyranny of India. Many pseudo
Vaisnava groups, due to their degraded sensual abuses in the name of
Vaisnavism, had given a bad name to the sampradaya and to Vedic culture
at large. Thus, he began his own mission with the purpose of defeating all
these abuses and misinterpretations, and vigorously preached pure
Vaisnavism. He also established the process of Nama Hatta for distributing
the Holy Name to the entire world without discrimination. In this way, all

8
traditional obstacles, such as caste consciousness, misrepresentations of
the teachings, or attempts to claim proprietorship over Lord Chaitanya’s
teachings, were soundly defeated by the Thakur. Two generations later, my
spiritual master, Srila A. C. Bhaktivedanta Swami Maharaj, fulfilled the
prediction of Sri Chaitanya Mahaprabhu, as well as the wishes of all
acharyas, by taking the teachings of India to the rest of the world; thus
bringing new aspirants from all classes and countries to the feet of the
Vaisnavas. Today, two years after the re-establishment of the Visva
Vaisnava Raj Sabha under the guidance of the senior most living disciple
of Srila Prabhupad Bhaktisiddhanta Sarasvati, Srila Bhakti Promode Puri
Goswami Maharaj, it has become obvious that the disciples of all the
different branches of the Gaudiya Math are longing for a combined effort
to serve our sampradaya. We see that vigorous efforts of individual
Vaisnavas are becoming successful. As the teachings of Lord Chaitanya
start embracing the world with so many different arms, it reminds us of the
all-pervading universal form of the Lord. I have collected here, as much as
I could, information on the history of our family, the Gaudiya Math, to
serve my friends and senior Vaisnavas. Sometimes we disrespect that
which we don't know and are quick to cast judgments on others due to our
own immature weaknesses. Some devotees do not even realize that, as one
of the branches, they are members of the Gaudiya Math family. It certainly
does not look good for a person to ignore the other branches of the same
tree which has given him the life of loving devotional service. We see that
the different generations and missions are merging into a combined effort
in the true spirit of Unity in Diversity. This cooperation is wanted. This is
truly sankirtan, the congregational chanting of the Holy Names; with no
attempt to control each other, but rather to love and serve each other. Of
course, we still have a long way to go in order to convince all Vaisnavas to
give their heart’s support to this plan of Srila Rupa Goswami Prabhupad
and Srila Jiva Goswami Prabhupad. This will bring about an
unprecedented power for the Vaisnavas in this world.
It is also true that a branch of the Chaitanya Tree may dry up and
separate from the tree. We are neither happy or proud of it, yet this can
happen, for example, when Vaisnava aparadha becomes rampant, or the
teachings are severally distorted by some ill motivated persons. We will
have to dwell on this subject in some of the chapters of this book in order
to advise ourselves and hopefully learn from the mistakes of others. We
should always follow the track which will certainly lead us into the service
camp of Srimati Radharani and Her empowered agents.
I pray to all our readers to bless this fallen soul who has dared to
approach such an elevated subject, despite his low birth and hopeless

9
condition. I have done so in order to glorify my spiritual master and all of
your spiritual masters beyond all limits. Please forgive me if I have
omitted any important information or if I have made any mistakes. May
Srila Gurudev guide us to write these words solely in his service. May Sri
Gauranga Mahaprabhu, the embodiment of the divine couple of Brajendra
Nandana Krishna, the svayam rupa of the Lord and His beloved Srimati
Radhika the svarupa shakti, bless us to never loose the association of his
confidential servants. May Lord Sri Vishnu, Sri Narasingha Bhagavan, the
protector of all the Vaisnavas, protect us from any mistakes in this
presentation. May you, beloved Vaisnava Thakur, pray for my soul to
loose all attraction to this mundane existence and to receive the shelter at
Sri Nityananda’s lotus feet.
This is my audacious request,
Swami B. A. Paramadvaiti

10
 Part I
The Harmonist

11
12
 The Movement of Sri Chaitanya Mahaprabhu
The ontology and history of the movement of Sri Chaitanya
Mahaprabhu has filled many volumes. There are biographies of him
written by Krishna das Kaviraj Goswami, Vrindavan das Thakur, and
Lochan das Thakur. Throughout the history of his sampradaya further
books on his life and teachings have been written and published in many
languages.
Here we would like to point out one interesting feature: How Sri
Chaitanya Mahaprabhu established Unity in Diversity in our sampradaya.
How, for example, he sent many Vaisnavas to establish branches of his
family into different locations. These Vaisnavas, in their various moods,
brought a range of followers to Sri Chaitanya Mahaprabhu. Among them
are: Sri Nityananda Prabhu, Jahnavi devi, Sri Advaita Prabhu, Svarup
Damodar, Ray Ramananda, as well as Gadadhar Pandit in Navadvip;
Vakreshvar Pandit and Prabhodananda Sarasvati in South India and
Vrindavan; the six Goswamis in Vrindavan; Syamananda Pandit in Orissa;
Narottam das Thakur in Manipur and many other places; Srinivas Acharya
in Bihar and other areas. All these associates of the Lord had some
relationship with the Visva Vaisnava Raj Sabha of Srila Sanatana
Goswami, Srila Rupa Goswami and Srila Jiva Goswami, and today we
worship all of them, even if we generally do not maintain much connection
with their respective preceptorial lines.
Tolerance and respect for all Vaisnavas and their different moods was
the nature of Sri Chaitanya’s teachings. While most of Sri Chaitanya
Mahaprabhu’s associates had the mood of the followers of Srimati
Radhika, some had the mood of sakhya-bhava and others had the bhava of
love for Sri Rama. Due to the development of prakrita-sahajiyism of many
kinds, it later became difficult to distinguish the quality of each group. The
scriptures, however, give us many guidelines to understand the adhikara
and the integrity of a Vaisnava. As a matter of fact, Srila Bhaktivinode
Thakur was a great savior of the dignity of the Vaisnava contributions to
the world. Today Vaisnavism is a major force of religious enthusiasm,
spread all over the world in the shape of many missions and individual
Vaisnava preachers who all adhere to the strict principles of sanatan-
dharma. As devotees of a personal Supreme God, the Vaisnavas give a
non-sectarian and loving contribution to the world of theism.
Srila Prabhupad Bhakti Siddhanta Sarasvati Thakur said, “We accept
in our line those who are fully perfected souls, who know the correct
siddhanta, and who are rasika, wherever they are.” In this way all of the
various lines were represented in our parampara in one place or another.

13
 There are so many lines of disciplic succession, but Srila Prabhupad
Bhakti Siddhanta Sarasvati Thakur said that we will recognize the guru-
parampara, not the disciplic succession.
The guru-parampara is composed solely of those who were bhagavat-
gurus, even if they made no disciples and therefore there is no direct
disciplic line coming from them. Some of them may not have initiated any
disciples at all, but still they are jagat-gurus. In this way, with all
pervading vision he collected all the mahajanas and made what is known
as the bhagavat-parampara or the guru-parampara.
After the departure of Visvanath Cakravarti Thakur, so many familial
disciplic lines arose, but Srila Prabhupad Bhakti Siddhanta Sarasvati
Thakur ignored them and gave recognition to Baladev Vidyabhusana, and
then Jagannath das Babaji. He accepted only those in whom he detected
the real spiritual siddhanta. Simply receiving the mantra in one’s ear and
wearing a dhoti or other cloth given by the guru does not qualify one as the
guru’s successor. Srila Bhaktivinode Thakur did not receive any mantra
from Jagannath das Babaji Maharaj, so how was he his disciple? He was a
disciple of his conception: his feelings towards Krishna, his conception of
rasa and his conception of tattva. This is a disciple. Most people can’t
understand this, but being able to see with such insight, Srila Prabhupad
Bhakti Siddhanta Sarasvati Thakur declared this to be our line.
Srila Gaur Kishor das Babaji Maharaj was also not an initiated
disciple of Srila Bhaktivinode Thakur, but he embraced all of Srila
Bhaktivinode Thakur’s sentiments and conceptions, and due to this his
name appears next in the succession. At this point, some of the babajis
said, “Whose disciple is Srila Bhaktisiddhanta Sarasvati? Who gave him
sannyas? Why doesn’t he wear the same cloth as Sanatana Goswami did?
In our sampradaya contrary to Sriman Mahaprabhu who took sannyas from
Keshava Bharati everyone wore white cloth, but we see that he wears
saffron cloth and accepted a danda. How can he do this?” But what
relation does wearing either orange or white cloth have with bhakti? Is
there any relation?

kiba vipra, kiba nyasi, sudra kene naya

yei krsna-tattva-vetta, sei ‘guru’ haya

“Whether one is a brahmana, a sannyasi, or a sudra, if he knows krishna-

tattva, then he is a guru” (CC, Madhya-lila 8.128), so what to speak of
being a Vaisnava? Srila Prabhupad Bhakti Siddhanta Sarasvati Thakur was
thinking, “We are not qualified to accept the dress which was worn by
such great personalities as Rupa, Sanatana, Jiva and Krishnadas Kaviraj.

14
We will remain in the ordinary dress of sannyasis, and will not accept the
dress of paramahamsa-babajis. Remaining within the varnasram system as
brahmacharis and sannyasis we will keep the ideal of that paramahamsa
dress above our heads. Otherwise, if we accept that dress and commit
sinful activities, it will be aparadha at the feet of Rupa and Sanatana.”
Some babajis wear paramahamsa dress and give the elevated gopi-
mantra to anyone and everyone who may come, yet Srila Prabhupad
Bhakti Siddhanta Sarasvati Thakur was only training brahmacharis and
giving them instructions on how to control the senses. So, which is
correct? First Srila Prabhupad Bhakti Siddhanta Sarasvati Thakur wanted
us to understand what is siddhanta: jiva-tattva, maya-tattva, bhagavat-
tattva, how to avoid maya in the forms of kanaka, kamini, and pratishta -
these are the beginning instructions.
Gopi-bhava is very elevated; first we must understand that “I am
Krishna-das” and begin taking Harinama. But some babajis immediately
give their conception of gopi-bhava to whoever approaches them; then
they all chant “I am a gopi, I am a gopi,” and in this way create a
disturbance in society.

Our Sampradaya
The Sampradaya, as given to us by our spiritual masters, goes back to Lord
Sri Krishna. Thus a great amount of spiritual masters throughout history
have represented the Supreme Lord in this world. In this way they have
shaped the evolution of the Vaisnava school. Srila Madhvacharya gave
special glory to the school known as Brahma Sampradaya, and the
appearance of Srila Madhavendra Puri further enhanced the teachings.
Then the Brahma Madhva Sampradaya was blessed without limit by the
appearance of Sri Chaitanya Mahaprabhu. He accepted the sampradaya
and was initiated by the disciple of Srila Madhavendra Puri, Srila Isvara
Puri. Through him the transcendental school is now known as the Brahma
Madhva Gaudiya Sampradaya.
Sri Chaitanya Mahaprabhu is the Supreme Lord Himself. He
appeared to save the fallen souls in the age of Kali with his Sankirtan
Movement, the congregational chanting of the Holy Names of the Lord.
Another great gift of Sri Chaitanya Mahaprabhu is the rediscovery of Sri
Vrindavan Dham. He predicted that the Gaudiya sampradaya would reach
every corner of the world. His principal disciples, the six Goswamis of
Vrindavan, blessed us with a flood of writings to give detailed guidance to
the Vaisnavas of the present age.

15
 Every spiritual master in this line, as well as their activities, deserve
to be studied. Still, the detailed history of our sampradaya remains limited
to the availability of information. In order to understand the formation of
the different branches of our sampradaya we have given many details here.
Due to the world wide preaching of Srila A. C. Bhaktivedanta Swami
Maharaj, there is now great demand for Vaisnava association. All this
helps to form different branches of the sampradaya which embrace the
world in a tide of Vaisnava mission networks.
It is noteworthy that the importance of the individual spiritual masters
is the lifeline of the spreading of the sampradaya, never to overshadow the
supreme importance of the Supreme Lord or the Gaudiya Vedanta
siddhanta. Thus, over the years many masters have come and gone, but Sri
Krishna, his beloved Srimati Radharani, and their combined incarnation of
Sri Chaitanya Mahaprabhu, are deities who are universally worshipped by
many Vaisnavas.
Taking into consideration the history of the sampradaya, we see how
the individual spiritual masters are not given the same importance as the
different disciples must give to their different individual gurus. Overall
importance is given to their teachings and contributions to the world. Their
explanation of the Vedanta, their literary contribution, the deities they
installed, the places of pilgrimage they established, their contribution to
the expansion of the Chaitanya tree, and their relationships with other
Vaisnavas are all considered when estimating the importance of someone’s
contributions to the Vaisnavas school of thought.
Therefore, it is also said that the acharyas are self-effulgent. They
shine in the light of their service to all. Even those acharyas who do not
stand out in history, carry the same importance for their disciples as the
famous acharyas do. Except in the case of a person who is an impostor and
does not care for the real Vaisnava life, Sri Chaitanya Mahaprabhu
confirmed in the Chaitanya Charitamrita (CC Madhya-lila 7.128-129) that
he will personally protect any one who teaches the science of Krishna; as
taught in books like the Bhagavat Gita and the Srimad Bhagavatam:
„Instruct everyone to follow the orders of Lord Sri Krishna as they
are given in Bhagavad-gita and Srimad-Bhagavatam. In this way become a
spiritual master and try to liberate everyone in this land“. Sri Chaitanya
Mahaprabhu further advised the brahmana Kurma: „If you follow this
instruction, your materialistic life at home will not obstruct your spiritual
advancement. Indeed if you follow these regulative principles, we will
again meet here, or, rather, you will never lose My company”. (CC
Madhya-lila 7.128-129)

16
 The Visva Vaisnava Raj Sabha
World Vaisnava Association
Sri Chaitanya Mahaprabhu is the most loving and humble, merciful and
futuristic personality in the recent history of divine guidance manifesting
in this world for all Vaisnavas. It would be wonderful if his plan to
inundate the world with the Holy Names could manifest through the Visva
Vaisnava Raj Sabha or World Vaisnava Association that was designed by
none other than our dear Srila Rupa Goswami Prabhupad and promoted by
his beloved Srila Jiva Goswami Prabhupad.
Since its creation, the Visva Vaisnava Raj Sabha has re-manifested
several times, the last time under the guidance of Srila Bhaktisiddhanta
Sarasvati Thakur Prabhupad. It is only natural that his senior most living
disciple, Srila Bhakti Promode Puri Maharaj, continue this important
mission.
The fact that Srila A. C. Bhaktivedanta Swami Maharaj fulfilled the
prediction of Lord Chaitanya - that Krishna’s name would be chanted
around the world - has revealed the true meaning of the name World
Vaisnava Association and the necessity of this association in our present
age. Thus, the Visva Vaisnava Raj Sabha or World Vaisnava Association
(WVA-VVRS) is the plan of our acharyas, and all the living disciples of
Srila Bhaktisiddhanta Sarasvati Thakur have accepted it as the revival of
the original Sabha established during Mahaprabhus advent. All aspiring
Vaisnavas in the line of Srila Prabhupad Bhaktisiddhanta Sarasvati Thakur
who try to serve their respective gurus are automatically members of the
WVA-VVRS; whether they know it, accept it, or not. The many who are
already actively involved in the re-establishment of the WVA-VVRS are
mentioned here in various ways. Some members belong to the group of
founding members of the WVA-VVRS. (The WVA-VVRS has also
established that any sannyasi or acharya who joins the WVA-VVRS will
also be considered as an equal founding member.) Meanwhile, some
missions have not yet fully endorsed the WVA-VVRS. Nevertheless, many
of their members are involved with the WVA-VVRS on an individual
basis.
Since this book is directed towards the entire Gaudiya Math family,
and since the founder of the Gaudiya Math, Srila Prabhupad
Bhaktisiddhanta Sarasvati Thakur, is also famous as Srila Prabhupad, we
have chosen, for the sake of clarity and etiquette, to name all of the
Vaisnavas by their initiation or sannyas name. Vaisnavas of other
Vaisnava sampradayas or other branches of the Chaitanya tradition can

17
also be members of the WVA-VVRS in as much as they perceive that the
Supreme Lord Sri Chaitanya Mahaprabhu chose Srila Prabhupad
Bhaktisiddhanta Sarasvati Thakur as a special agent for fulfilling his
predictions.
It is our humble opinion that the Vaisnava theistic mission - meant to
benefit the entire world - has been most extraordinarily preserved and
distributed through the Gaudiya Math branch of our sampradaya. It is
notable, as will be clearly shown in this book, that Lord Sri Krishna has
utilized the Gaudiya Math in his plan for distributing Vaisnava teachings
to the world. We say this with all respect to the great contributions of the
four Vaisnava sampradayas and their very old traditions, or any other
followers of Chaitanya Mahaprabhu who have kept up the pure spirit of
Mahaprabhu's line. In fact, one of the projects of the Visva Vaisnava Raj
Sabha is to research the Chaitanya tree and our association with all other
Vaisnavas of the older South Indian sampradayas who were blessed by the
personal visit of Sri Chaitanya Mahaprabhu Himself.
The WVA-VVRS is working to unify the Gaudiya Math and all its
extended and developing branches; to inspire individual devotees to take
up responsibility for preaching; and to approach the
entire Vaisnava world with the all encompassing contribution of Sri
Chaitanya Mahaprabhu. The particulars of this unified effort will manifest
as advancement is made in the yearly WVA-VVRS Melas held in Srivas
Angan, Mayapur and Radha Govindaji, Vrindavan, as well as in our joint
presentations on the Internet.
Acharyas and missions desiring to become more actively involved in
the action plans of the WVA-VVRS are invited to come twice a year to the
organizational meetings of the WVA-VVRS to prepare proposals to the
entire membership. These meetings are held before each international
meeting day. Gradually, these meetings will produce an effective evolution
of the WVA-VVRS as a joint forum to coordinate whatever future plans
will manifest to benefit the world with the Vaisnava’s contribution.
The common cause of all Vaisnavas, especially those interested in
preaching, is served by such efforts as the WVA-VVRS which, like a
transcendental "trade show," inform one another of the work done by each
separate Vaisnava mission. It facilitates the sharing of preaching
accomplishments with other missions. It also creates an environment
which is attractive to other Vaisnava sampradayas which in one way or
another have remained isolated in their own groups. When they see how
Lord Chaitanya has inspired the world wide branches of His sampradaya to
create a favorable atmosphere to spread the yuga dharma in this world,
they will be drawn to contribute to the cause with their sanga. In addition,

18
the world will learn to see Vaisnavism as a true world religion, far beyond
what main stream religions and secular people have categorized to be a
strange sect.
Vaisnava history does not, at any point, claim that a particular
Vaisnava school may have the exclusive rights to represent the Vaisnava
tradition. The Unity in Diversity which manifests through different
disciples of the guru, who start new branches of the same tree is what has
made the Vaisnava tradition survive up to today. Branches have thus
spread all over the world, sometimes with little or no contact with other
branches of the same tradition. Needless to say, over the years this has
caused certain varieties of styles and practices to develop. Through the
standards established in the Vedic scriptures along with the writings of
Lord Chaitanya’s followers, it can easily be established who are true
followers of these great teachings.
The transparent transmission of the transcendental current that may
be found in a Vaisnava mission (represented by their respective spiritual
leaders) depends on the divine will of God alone. Samasthi guru is the
divine principle of the disciplic succession; the vyasti gurus are the
individual representatives of that principle. Just as different electric outlets
differ in place and form but sustain their validity due to being connected to
the electric current coming from the same powerhouse. So the divine
principle of guru-tattva is manifested through the divine revelation to the
vyasti-guru.
The WVA-VVRS recognizes only those schools which teach the
traditional Vaisnava values and are not promoting any particular line or
branch at the expense of others. Still, it is not the aspiration of the WVA-
VVRS to judge others genuineness or bona fide nature in this regard. Only
in border cases would a commission study the eligibility of a particular
group to participate with the WVA-VVRS in accordance with the
principles of the Vaisnava tradition. In addition, the WVA-VVRS is not
responsible if anyone claiming to be a Vaisnava, whether officially
affiliated to the WVA-VVRS or not, commits any wrongdoing in this
world. Such things are unavoidable, and the WVA-VVRS has no active
role in or possibility to „straighten out“ anybody. In case of severe damage
to the good image of the Vaisnavas, the same commission which studies
border cases will decide whether some member or mission should be
removed from the WVA-VVRS member list.
It is our honor and sacred wish to be able to embrace all true theists in
the loving fold of the WVA-VVRS and in Vaisnava Unity in Diversity.
The WVA-VVRS opens the doors for all Vaisnavas to cast aside all of
their superficial misgivings with other Vaisnava groups, forgive any

19
mistakes done by others in the past, and join the kirtan of Sri Chaitanya
Mahaprabhu as it was planned by our acharyas. Maya divides - Krishna
unites. WVA-VVRS is Krishna's uniting force: Uniting in spirit for the
common cause of all Vaisnavas is not a threat to one’s individual
responsibilities to his own mission. It will be very effective if we can cast
aside the smaller contentions regarding ritual and different traditions and
focus on our real service: to save the world from impersonal indifference
and apathy towards service to a personal God. This book serves to show
how Krishna blesses the true devotee with the protection He has promised,
and how the purity of His sampradaya is maintained. In regards to the
exploitation of nature and rampant materialism, all Vaisnavas share the
same goals and should stand strongly united with a plan to face the horror
of the influence of this age. In this way, the Visva Vaisnava Raj Sabha will
become the forum to serve the plans of our one Supreme Lord. It would be
logical and natural if all followers, after understanding the purpose of the
WVA-VVRS, include themselves actively in this joint effort.

The Beginnings of the Gaudiya Math

Srila Bhaktivinode Thakur took initiation in the Gaudiya sampradaya from
Vipin Bihari Goswami. Srila Bhaktivinode Thakur was the first Vaisnava
acharya to promote preaching in the Western world, and he also started the
Nama Hatta program as a means to freely distribute the Holy Name.
During his lifetime several Vaisnavas became very prominent. Among
them was his main source of inspiration, Srila Jagannath das Babaji, with
whose help he rediscovered the actual birth place of Sri Chaitanya
Mahaprabhu. Then came his connection with Srila Gaur Kishor das Babaji
Maharaj who, although considering himself a disciple of Srila
Bhaktivinode Thakur, was approached by the Thakur for the dress and
mantra of a renunciate. The Thakur sent his son, Srila Bhaktisiddhanta
Sarasvati Thakur, to take shelter of Srila Gaur Kishor das Babaji Maharaj.
After initial reluctance on part of Babaji Maharaj, the boy was finally
accepted as his disciple and was trained by both father and guru to uplift
the world with the great Sankirtan movement. In this way, the stage was
set to start a mission which would change the world view of Vaisnavas and
Vaisnavism. It is this mission that became world famous as the Gaudiya
Math.
Srila Prabhupad Bhaktisiddhanta Sarasvati Thakur started the
Gaudiya Math together with Kuñja Babu and other intimate associates.
Just after the Gaudiya Math was legally established, Srila Prabhupada and

20
his devotees escaped certain death by only seconds. As they left one public
building through the exit, an upper balcony lost it’s support and came over
crashing down only inches away from the devotees and Srila Prabhupada.
Undounted, Srila Prabhupada fearlessly predicted the magnanimous
activity of the new mission announcing: “The Gaudiya Math will be
known for saving people from imminent danger.”
The spirit of his father and his guru made Srila Prabhupad
Bhaktisiddhanta Sarasvati Thakur a very determined preacher who became
known as the ‘lion guru’. His disciples worked hard to help their guru, and
deity worship began flourishing in many centers. Through the efforts of
the many outstanding disciples of the founder, the original Nama Hatta
program started to change into establishments of serious ashrams. From
the most simple man or woman up to kings and famous people, all
received the grace of the Sri Gaudiya Math equally.
In the beginning, the mission was a revelation to the Vaisnava world
and was full of innovative contributions to the preaching spirit. The
introduction of the tridandi sannyasis in the Gaudiya Sampradaya was a
great surprise for many. The combination of the personal God and His
inconceivably infinite potency was also quite new to a world where
impersonalism and polytheism had become synonymous with Hinduism.
At the same time, one of the great strengths of the Gaudiya Math was its
push to send members out into the world, and the West was one of the
destinations of the enthusiastic Gaudiya Math missionaries.
On July 20th, 1933 the Gaudiya Math was officially presented to the
King and Queen of England. Not long afterwards, the first European
preaching center was established in London (London Glouster House,
Cornwall Garden, W7 South Kensington) under the name ‘Gaudiya
Mission Society of London’. Lord Zetland, the English Secretary of State,
was the president of this society.
The second European preaching center was opened by Srila B. H.
Bon Maharaj in Berlin (W30 Eisenacherstr 29).
Later, on October 8th, 1935 some of the first aspirants were received
with an official reception in the Howrah Station in Calcutta under the
chairmanship of the Maharaj of Burdwan, Sri Bijoy Chand Mahatab.
The Gaudiya Math revealed the true treasure of the Vedanta, the
Srimad Bhagavatam, to be the ripe fruit of Vedic knowledge. This presents
a world view full of devotion to the One, Supreme Lord. The Lord can
appear as many variegated avatars without loosing His original position.
Much like Christianity, although much older, the Vedic tradition (as
represented by the Gaudiya Math) teaches how to become a loving servant

21
of God in the eternal world. They call this region Goloka Vrindavan and it
lays beyond the shores of our mundane senses.
The simple lifestyle which is promoted by the Gaudiya Math also
brings light to a world which is about to self destruct due to greed for
material sophistication and a lack of spiritual self-satisfaction and
engagement.
The journey of Sri Chaitanya Mahaprabhu to different parts of India
was the primeval introduction to a world view of Vaisnava unity. Srila
Bhaktivinode Thakur predicted that all the Vaisnava sampradayas would
come together in the present age under the inspiration of Sri Chaitanya
Mahaprabhu’s contribution. Fulfilling this prediction, the Gaudiya Math
began by establishing tirthas all over India in remembrance of the holy
journey of Sri Chaitanya Mahaprabhu; and Mahaprabhu's footprints were
installed in seventeen places. The work of the founder acharya of the
Gaudiya Math also reflected the desire to glorify all the acharyas of all the
Vaisnava sampradayas. He installed their Deities in the Gaudiya Math
headquarters of Sri Mayapur, he published their writings, and he
established some of the Gaudiya Math temples in South India.
Under the Gaudiya Math banner, the Vaisnavas fearlessly
performed the needful. Temples were established in the heart of big
modern cities; old Vaisnava books were published and
distributed through the Brihat Mridanga (the printing press); Vaisnavas
started to use motorcars, boats and machines for distributing their message;
materialism was attacked with the use of its own offspring - technology;
theistic exhibitions connected art and education to promote Vaisnava
values, and so on. As time has already proven, the changes that occurred
and the new activities that were introduced were both God-willed and
empowered.
Still, some people criticized the Gaudiya Math for their preaching
activities. In the beginning years, the Gaudiya Math strongly denounced
the imitators of Vaisnavism which had several currents in those days
known as the Auls, Bauls, Kartabhaja, Gauranga Nagari, Sakhi Bheki, etc.
These groups did not find approval from Srila Bhaktivinode Thakur. In
addition, the Gaudiya Math denounced the false claim of the caste-
conscious brahmanas that it was necessary to be born in a brahmana family
in order to become a brahmana. Previous to Srila Prabhupad
Bhaktisiddhanta Sarasvati Thakur, renounced Vaisnavas used to dress in a
simple white cotton gancha. This dress is known as the babaji dress and
indicates that a person has given up all other concerns for this world. Even
at that time, however, there were also many so called babajis who wore
this dress without being qualified. The Gaudiya Math spoke out strongly

22
against these “babajis” as well. In this way, there was no lack of opposition
to the Gaudiya Math among these different groups.
Out of all the many currents which claim to follow Sri Chaitanya
Mahaprabhu, the Gaudiya Math has most strongly demonstrated how the
true spirit of Sri Chaitanya Mahaprabhu can uplift this world: a world
devoid of spiritual, moral, social and ecological solutions. Meanwhile,
some branches of the Chaitanya tree have either dried out, barely survived,
or distorted the real teachings due to misconceptions that have arisen in the
past. All have been blessed, however, by the vigorous campaign of the
Gaudiya Math to establish Sri Chaitanya Mahaprabhu in His real glory and
to show the transcendental character of the disciplic succession. This real
disciplic succession must be totally free from any type of monopolistic,
elitist, or privilege hunting mentalities which go against the nature of a
transcendental family.
Srila Rupa Goswami Prabhupad had taught that true renunciation is
to use everything in Krishna’s service. Through the Gaudiya Math this
became manifest within the Vaisnava world. Those who still criticize the
founder of the Gaudiya Math are unhappy people. They could not do
anything substantial to help the world develop love of God, serve the
sankirtan yajña, or bring people to the holy waters of Sri Radha Kunda.
They simply exhibit their ignorance and lack of compassion towards the
conditioned souls. Overall, the Gaudiya Math gives a name to the quality
and message of Sri Chaitanya Mahaprabhu. This book shows us that all the
developments in the Gaudiya Math and its further sub-branches such as the
Bagh Bazaar Gaudiya Math, Sri Chaitanya Gaudiya Math, ISKCON,
Gaudiya Vedanta Samiti, etc., are all a plan of the Supreme Lord to spread
His loving message.
It has been confirmed in the scriptures that Krishna loves all of His
devotees and that He does not want to loose any one of His preachers or
their accomplishments. In fact, there are always opportunities for lesser
qualified souls to come and create disturbances within the missionary
organizations. For this reason, Sri Krishna creates situations which oblige
many devotees to take up spiritual responsibility themselves, again and
again, in order to continue the mission of their Guru Maharaj.
Thus, we find many Vaisnava missions today. Some carry the name
Gaudiya Math in one way or another, some do not. Some have many
branches, some have only one. Some do a great amount of missionary
activities, some are rather quiet and introverted.
All, however, are supposed to stand on the following foundation: To
carry the flag of Sri Chaitanya Mahaprabhu into the hearts of all the
suffering, conditioned souls, and to uphold the glory of our common

23
founders and all their surrendered servants. All this is due to the inspiration
coming through Srila Prabhupada Bhaktisiddhanta Sarasvati Thakur.

History of the Gaudiya Math Governing Body

Srila Prabhupad Bhaktisiddhanta Sarasvati Thakur requested his disciples
to form a governing body in his absence. This governing body was
supposed to administer the mission after his departure. This body was
formed by twelve members: Kuñja Babu, Paramananda, Ananta Vasudev,
Srila Bhakti Keval Audulaumi Maharaj, Prof. Nisikantha Sanyal,
Hayagriva das B., Giri Maharaj and others. Later, all sannyasis were added
to this list. While he made Kuñja Babu (the first and life-long secretary of
the Gaudiya Math) the president for life, he did not indicate any particular
successor acharya. As he had often remarked - the acharya is self
effulgent. Thus, the initial time after the disappearance of Srila Prabhupad
Bhaktisiddhanta Sarasvati Thakur was filled with uncertainty, with many
different opinions arising concerning how the mission would continue.
The humility of the leading devotees of the Gaudiya Math was
remarkable. Nobody wanted to become guru and accept disciples. In
general, the consensus of everyone was: ‘we are not qualified to become
spiritual masters.’ That was the reason why no sannyasi of Srila Prabhupad
Bhaktisiddhanta Sarasvati Thakur ventured to take up the acharya post.
Still, everybody was shy and anxious to serve other senior Vaisnavas in the
absence of their guru. Looking back, it seemed necessary that some
dissension be created in Sri Krishna’s Mission, in order to involve all the
qualified preachers in active missionary work. (I understand this to be the
reason why Sri Krishna allowed His mission to enter into a period of
disagreement).
As the decision on who would be the next acharya in the mission
became a dispute, many devotees suffered in separation of their beloved
Gurudev. Even though Kuñja Babu was undoubtedly the most prominent
organizer of the Gaudiya Math during the lifetime of Srila Prabhupad
Bhaktisiddhanta Sarasvati Thakur, many sannyasis did not want to accept
him as the next acharya. After some time, a learned brahmachari named
Ananta Vasudev was suggested as the possible acharya for the Gaudiya
Math and most of the Members of the GBC and the sannyasis accepted
that proposal. Kuñja Babu and his close associates, however, did not agree
with the decision. Subsequently, a dispute began and the original Gaudiya
Math mission divided into two administrative bodies which continued

24
preaching on their own, up to the present day. In a settlement they divided
the 64 Gaudiya Math centers into two groups.
Due to the difficulties in the Gaudiya Math Institution, older and
experienced Vaisnavas realized that the call from their guru had come for
them to leave those institutions and begin new limbs of the Gaudiya Math
branch of the Chaitanya tree as well. Some of those who left to start new
branches of the Gaudiya Math became very successful. Although,
throughout the years, several other very important branches have sprung
up, let us first concentrate on the two primary branches.

The Sri Chaitanya Math Branch

Kuñja Babu was a close and very dear disciple of Srila Prabhupad
Bhaktisiddhanta Sarasvati Thakur since the beginning of the Gaudiya
Math. With his help the Gaudiya Math spread all over India. A lot of
people joined the Math and many historical achievements took place.
Practically speaking, he was the administrative genius who helped the
Gaudiya Math grow into a great mission. Even though he was not so
popular among all of his godbrothers, he was still highly qualified.
After separating from the Gaudiya Mission at the Bagh Bazaar
Temple, he opened the Sri Chaitanya Research Institute in Calcutta. He
later took sannyas from Srila Bhakti Vijñan Ashram Maharaj and received
the name of Srila Bhakti Vilas Tirtha Maharaj. He remained the leader of
the Chaitanya Math branch, writing many books and publishing many
titles of the Gaudiya Siddhanta from the Madras Publishing department.
He attracted support and sympathy from many important Indian
politicians, and preached non-stop while traveling all over India. He
initiated many high ranking Indian leaders into the Bhakti tradition. Many
of his godbrothers also worked with him and helped maintain and expand
the Chaitanya Math. In the Chaitanya Math the most beautiful Samadhi
Mandir of Srila Bhakti Siddhanta Sarasvati Thakur Prabhupad was
constructed by him. According to Srila A. C. Bhaktivedanta Swami
Maharaj, who later started the ISKCON mission, Srila Bhakti Vilas Tirtha
Maharaj went home back to Godhead as a pure devotee. I am quoting this
just to show that temporary disagreements between Vaisnavas do not
indicate that they will not get the mercy of their guru and Krishna.
The Chaitanya Math branch in Mayapur, India also sponsored the All
India Vaisnava Conference on two occasions. Under the organization of
Srila Bhakti Vilas Tirtha Maharaj, along with the attendance of many

25
representatives of other Vaisnava institutions and sampradayas (such as the
Pejwar Swami of Udupi), a conference was held to increase cooperation in
the spreading of sanatan- dharma.
On the Vyasa puja day of Srila Prabhupad Bhaktisiddhanta Sarasvati
Thakur in 1948 a resolution was made to appoint Srila Bhakti Hriday Bon
Maharaj to the position of secretary for Sri Chaitanya Math, which he
served for three years. At that time a disciple of Srila B. D. Madhava
Maharaj was the secretary of B. V. Tirtha Maharaj. He later became the
acharya of the Sri Chaitanya Gaudiya Math under the sannyas name of
Srila B. Ballabh Tirtha Maharaj. Then, in 1954, Srila Bhakti Dayita
Madhava Maharaj, who had worked with Srila B. V. Tirtha Maharaj (even
though he began initiating disciples earlier than him) decided to leave the
Chaitanya Math with most of his disciples.
After Srila B. V. Tirtha Maharaj’s disappearance from this world, his
godbrother Srila Bhakti Kusum Sraman Maharaj became the next acharya.
In addition, many other disciples of Srila Prabhupad Bhaktisiddhanta
Sarasvati Thakur started accepting disciples within and in association with
the Chaitanya Math. Some are included in the following list:
 Srila Bhakti Srirup Siddhanti Maharaj. He was very dear to Srila
Prabhupad Bhaktisiddhanta Sarasvati Thakur as well as a great
scholar who published many books; i.e. Uddhava Sandesh,
and Gita-anubhasya. He published a Ph.D. work on the Govinda
Bhasya - the Vedanta-darshan. He also wrote Guru- prestha,
The Dearest of Guru, a book in support of Srila Bhakti Vilas
Tirtha Maharaj. He had his own mission and disciples.
 Srila Padmanabha Maharaj of Guntur Gaudiya Math
 Srila Bhakti K. Tapasvi Maharaj, a disciple of Srila Prabhupad
Bhaktisiddhanta Sarasvati Thakur
 Srila Bhakti Prasant Puri Maharaj, another disciple of Srila B. V.
Tirtha Maharaj
 Srila Vishnu Maharaj and Srila Bhakti Prajñan Yati Maharaj

Under the Chaitanya Math mission the famous Yoga Pith, Srivas Angan,
and other holy places in the Dham are maintained. After the disappearance
of Srila B. K. Sraman Maharaj, the Chaitanya Math mission divided into
several branches under the leadership of different sannyasis. The official
person to accept disciples after Srila B. K. Sraman Maharaj’s departure
was Srila Bhakti Bhushan Bhagavat Maharaj, a disciple of Srila B. V.
Tirtha Maharaj.
Later, many of the leaders of the Chaitanya Math, such as Srila B. S.
Sajjan Maharaj, Srila Bhakti Prasun Puri Maharaj, Srila Avadhut Maharaj

26
and Srila Bhakti Vaibhav Sagar Maharaj, helped to organize the Visva
Vaisnava Raj Sabha meeting in Srivas Angan during Gaur Purnima of
1996. The first big World Vaisnava Association Mela was also celebrated
at the same time. As the previous generations of great souls are gradually
withdrawn from this world, it becomes the obvious duty of all older and
newer members of this family tree to work hard in order to continue the
great works started by the Gaudiya Math. Additional highlights during S.
B.V. Tirtha Maharaj’s time:
 1958 Nov. 28, Dr. Radhakrisnan laid down the foundation stone
of the Chaitanya Research Institute.
 1960 Rajendra Prasad - the first president of India - came to
visit the Madras Gaudiya Math on Janmastami and glorified the
work of the Gaudiya Math.
 1963 Raja Gopal Acharya - the British appointed General
Governor of India also appreciated the work done by the
Gaudiya Math.
 1964 Dr. Radhakrisnan - the president of India declared that he
was not truly a monist philosopher, for if he were, his father
would not have given him this name. In 1964 they inaugurated the
Chaitanya Research Institute with Sama Prasad Mukherji - the
prime minister of India - at the University of Calcutta. At the
opening there were fourteen lakhs (1,400,000) of people. There
the prime minister gave a speech in which he stated that simply
making offerings to the deities is not real devotion. He explained
that real devotion is demonstrated by one who spreads the
Chaitanya cult without regard to cast, creed and color; inundating
the whole civilization with the chanting of the Holy Names and
the realization that we are all servants of Lord Sri Krishna.
 1965 Both the president and vice president at this time -
Dr. Raddy and V. D. Yati appreciated the work of Srila B.V.
Tirtha Maharaj.

The Gaudiya Mission

Another principle group which branched out from the Gaudiya Math
became known as the Gaudiya Mission. This mission kept the famous
temple of Srila Prabhupad Bhaktisiddhanta Sarasvati Thakur at the Bagh
Bazaar in Calcutta. Many central activities of the Gaudiya Math were at
this temple in Srila Prabhupad Bhaktisiddhanta Sarasvati’s time. However,
this temple was also the cause for some dissatisfaction. The devotees

27
fought over the use of some rooms after this splendid, marble floored
temple was finished. Srila Prabhupad Bhaktisiddhanta Sarasvati Thakur
thus remarked that it would be better to sell all the marble and to print
books. This temple was constructed with the impressive donation from Sri
Jagabandhu Dutta. When the properties were divided, the Bagh Bazaar
Math and Sri Dham Mayapur Yogapith were the most important
settlements. Each group received one of these major properties to conduct
their preaching mission.
Both Ananta Vasudev Prabhu and Srila Bhakti Rakshak Sridhar
Maharaj were often asked to explain their guru’s classes. Ananta Vasudev
knew the verses his guru quoted even before he would quote them. While
many senior sannyasis had declined to become acharyas, this brahmachari
had shown great capacity to understand his guru’s teachings. Thus when
the governing body proposed that Ananta Vasudev Prabhu become the
next acharya, and the proposal was accepted by many senior members of
the Gaudiya Math, he accepted the post of acharya. When Kuñja Babu and
his supporters started to defy their decision and to form a different branch,
the Bagh Bazaar Gaudiya Math stayed under the guidance of Ananta
Vasudev Prabhu. After accepting sannyas, Ananta Vasudev Prabhu
became known as Srila Bhakti Prasad Puri Maharaj. Some years later, he
left the mission, and the post was transferred to the expert hands of Srila
Bhakti Keval Audulaumi Maharaj.
Srila B. K. Audulaumi Maharaj had been with the mission since the
days of the Nama Hatta program of Srila Bhaktivinode Thakur. He worked
hard for the Gaudiya mission, and purchased many of the buildings the
Gaudiya Math previously had rented. He had been the son of a big
landlord in Nadia. During this time, the mission opened a wonderful new
branch in Godrum, Navadvip. They published many books and their
kirtans were held with lively dancing in an organized fashion.
He traveled all over India and preached to many important leaders.
He also published a book of his discourses in English. His mission kept a
lot of distance from the other Gaudiya Maths after the division took place.
After his disappearance, the mission was guided by Srila Bhakti Srirup
Bhagavat Maharaj, another disciple of Srila Prabhupad Bhakti Siddhanta
Sarasvati Thakur. He preached in India, England, and opened one center in
Holland. After the disappearance of Srila B. S. Bhagavat Maharaj the
mission was handed over to Srila B. Suhrit Parivrajak Maharaj. Additional
highlights of the Gaudiya Mission:
 The Gaudiya Mission organized yearly Navadvip Dham
parikrams.

28
  B. K. Audulaumi Maharaj wrote kirtan books and parikram
guides including the Sri Kshetra Dham parikram, and the
Navadvip Dham parikram.
 The Gaudiya Mission maintained the original Gaudiya Math
temple at Kishor Pura in Vrindavan, and in Bombay they
constructed a beautiful new temple.
 The Srila Bhaktisiddhanta Sarasvati Gaudiya Math was
constructed in Godrum Dham. A beautiful Pushpa Samadhi for
Srila Prabhupad Bhaktisiddhanta Sarasvati Thakur was also
constructed here. From this Math the Gaudiya Mission conducted
their Navadvip Dham activities.
 Another Mission was established in Assam under the name of
Radha-Govinda Gaudiya Math in the Dist. of Haila Gandhi, Po.
Lala Bazaar, Assam
 In Bihar another mission was established called Bhakti Keval
Audulaumi Gaudiya Mission, Dist. of Mughalserai, Bihar
 Yet another mission was established in Assam called Bhagavat
Gaudiya Math at Po. Karim Ganj, Assam.
Acharyas who became active in the Gaudiya Mission or started new
branches include the following:
 Srila B. Suhrit Parivrajak Maharaj - the present acharya of the
Gaudiya Mission.
 Srila B. Srirup Bhagavat Maharaj - a previous acharya of the
Gaudiya Mission
 Srila B. Bhushan Bharati Maharaj started a separate mission
called the Bhakti Keval Ashram. In all he opened six new
branches.
 Srila B. Gambhir Giri Maharaj established himself in Sri
Vrindavan Dham. He is giving service in the Radha Gokulananda
Mandir, Vrindavan. He revitalized this temple to the Gaudiya
Math standard.
 Srila B. Svarup Tirtha Maharaj started a temple in Burdavan
District and also started to preach outside of India.

Krishna’s Plan
In general, it can be said that it was not personal ambition that created the
difficulties in the Gaudiya Math. Rather, it was the unpredictable influence
of Krishna which made certain aspects flourish and others fail as the

29
mission continued to develop. Krishna wants all his devotees to receive
credit; not only one or two. The world benefits from witnessing the
individual performance of the outstanding Vaisnavas, instead of just
watching voiceless members of bureaucratic missions.
The fact that Krishna's plan was different from the plans of many of
His devotees became that much clearer with examples like the unexpected
withdrawal of Bhakti Prasad Puri Maharaj (formerly Ananta Vasudev)
from the acharya post and sannyas life.
Another example is that nobody would have ever thought that Srila
A. C. Bhaktivedanta Swami Maharaj, who was once a grihasta known only
to a few Gaudiya Math members, would become a prominent acharya and
expand the mission all over the world. When he left for America at the age
of 68 and started the world-wide Hare Krishna revolution, many of his
brothers could hardly believe it. For some it took years to understand that
Lord Nityananda’s potency had chosen this special Vaisnava to fulfill the
predictions of both Sri Gauranga Mahaprabhu and Srila Bhaktivinode
Thakur.
This story will repeat itself whenever Krishna's plan differs from
arrangements made by others in this world. The acharyas will be known by
their own light and by their contribution to the happiness of this world; not
by resolutions or cast votes, appointments or experiments. If we simply try
our best and follow our heart sincerely, Krishna will guide us from within,
and the real spirit of the Gaudiya Math will never be lost.

New Branches
The real spirit of the Gaudiya Math revealed many self-effulgent acharyas.
This began a continuum of branching out as founder acharyas entered into
their nitya-lila. This has created such a scenario, that, in the present day,
devotees of Krishna often meet each other with surprise all over the world
and do not necessarily even know which branch has already reached that
area and established Vaisnava communities.
Many of today's popular and growing Gaudiya Maths (often
considered to be the orthodox Gaudiya Math of today) were not fully
accepted branches in the beginning. Sometimes new branches are
considered “rebel” branches from the point of view of the contemporary
institutions from which they emerged. Many devotees who cannot see
beyond the formal conception of their institution are taken by surprise by
the development of new successful branches outside of their jurisdiction.

30
 Thus, those who did not agree with the spirit of the established
branches, or were simply inspired to expand the mission of their guru on
their own enthusiasm, had to start without any help. Renunciates, equipped
with the blessings of their guru and the Vaisnavas, many stalwarts started
their missions - some of which became successful beyond imagination.
This is the beginning of a new era. In the following chapter on
Gaudiya Math activities we will present the Gaudiya Math branches and
outstanding preachers with a simple report on their current activities.
Very few people know the real extent to which Lord Chaitanya has,
through his beloved Srila Prabhupad Bhaktisiddhanta Sarasvati Thakur,
already spread his sampradaya to all corners of the world in so many
different ways. Srila A. C. Bhaktivedanta Swami Maharaj undoubtedly
stands out as a pioneer fulfilling the wish of his guru and Sri Chaitanya
Mahaprabhu by giving the Holy Name to the whole world. In this list we
will find many additional contributions to the expansion of Krishna
Consciousness. It is evident that the future also holds many surprises and
varieties of activities by which the Gaudiya Math family tree will benefit
the conditioned souls.

31
32
 Part II
In Every Town and Village

33
34
 Branches of the Gaudiya Math

The following section is a list of different Gaudiya Math missions.

Some are very large missions, and some are smaller branches started by
individual Vaisnavas. What they hold in common is that they are
autonomous branches of the Chaitanya Tree. Almost all of them have
published books and periodicals, and opened one or more temples. This list
is not complete, yet it gives us an idea of how widely spread the influence
of the Gaudiya Math has already become. It also shows us the extent to
which it has expanded, and, by increasing the Vaisnava presence, how this
serves the entire world.
If anyone wishes to have further information on the respective
Vaisnava missions, their founders, or members, we would like to refer you
to the Internet homepage of the Visva Vaisnava Raj Sabha (WVA-VVRS)
which tries to keep updated information on the expanding Vaisnava
activities world-wide. Because we have not received complete information
on all missions, some of them will just appear in name and without
extensive information on their activities. If I have not adequately purified
myself by glorifying all the wonderful Vaisnavas, their missions, and
services, I beg to be forgiven. I also beg to be informed of my ignorance
and oversights, so that in the next edition the information supplied herein
may be updated. Thank you for your kind understanding. Abbreviations
used in the following pages are:

• WVA-VVRS = World Vaisnava Association-Visva Vaisnava Raj Sabha

• G = Generation, • M = Maharaj, • B = Bhakti

35
SRI NAVADVIP DHAM PRACHARINI SABHA
Founder acharya: Srila Bhaktivinode Thakur (9th Generation) He
received Vaisnava diksa from Vipin Bihari Goswami and siksa from Srila
Jagannath Das Babaji (8th G.). Later, in 1908, Srila Bhaktivinode Thakur
received Babaji-vesa from Srila Gaur Kishor Das Babaji M. Samadhi
Mandir in Godrum Navadvip.
Next acharya: Srila Prabhupad Bhaktisiddhanta Sarasvati Thakur (11th
G.) Disciple of Srila Gaur Kishor Das Babaji M. (10th G.)
Present acharya: The respective acharya of the Chaitanya Math
Branches: First in Yogapith. Then in Srivas Angan, Advaita Angan,
Gadadhara Bhavan.
Other special features:
 Established the Gaur Kishor das Babaji M. Samadhi Mandir in
Mayapur (Sri Chaitanya Math)
 Established the Sri Nrisingha Mandir
 Established the Nama Hatta Program
 In 1894 the Maharaj of the Tripura state, Bir Chandra Dev
Burman Manikya Bhadur, was nominated the first president of
this Pracharini Sabha.
 The objectives of the Sabha are:
 To improve Sri Navadvip Dham and give publicity to its sanctity,
glory, as well as its religious and historical importance.
 To maintain the temple called Yogapith, Sri Mandir at the birth
site of Sri Chaitanya Mahaprabhu at Sri Mayapur; to carry on the
daily seva puja to the deities namely Sri Gaur-Vishnupriya and
other deities installed therein with
 periodical festivals in honor of these Deities.
 Upkeep of the library of arya shastras namely the Vedas,
Upanishads and Bhakti literature, and the reading rooms for
general use for the public.
 Collection of historical materials and archaeological finds relating
to, and in connection with, Sri Navadvip Dham.
 Promotion and publication of Bhakti literature.
 Establishment and maintenance of Chatuspathi for studying
Sanskrit and Bhakti literature.
 Broadcast knowledge of Arya Sastras namely Vedas, Upanishads
and Bhakti literature.
 To own, hold, possess, manage, conduct or control the properties,
land buildings, temples known as Yogapith Sri Mandir and Srivas
Angan both situated at Sri Mayapur.

36
  To construct and erect new buildings; to extend, repair, improve,
secure and acquire further properties both moveable and
immovable for furthering the said objectives.
 To award medals and prizes and bestow honors to scholars on
Bhakti literature and to those who rendered meritorious services
to the said Sabha and the said Deities.
 To do all such things as may be incidental or conducive to the
objectives of the Sabha or any of them as aforesaid.

CHAITANYA MATH
Founder acharya: Paramapujapada Srila Prabhupad Bhaktisiddhanta
Sarasvati Thakur (11th G.)
Disciple of Srila Gaur Kishor Das Babaji M. (10th G.) Samadhi Mandir in
Chaitanya Math, Mayapur.
Srila Prabhupad Bhaktisiddhanta Sarasvati Thakur (Srila Sarasvati Thakur)
was the president of the Visva Vaisnava Raj Sabha .
Next acharyas:
 Srila Bhakti Vilas Tirtha M. (12th G.) He was sisya of Srila
Sarasvati Thakur and took sannyas from Srila Bhakti Vijñan
Ashram M. The Samadhi Mandirs of Srila Bhakti Vilas Tirtha M.
and Srila Bhakti Vijñan Ashram M. are in Sri Chaitanya Math,
Mayapur.
 Srila Bhakti Kusum Sraman M. (12th G.) Sisya of Srila Sarasvati
Thakur and sannyas from Srila B. V. Tirtha M. Samadhi Mandir
in Sri Chaitanya Math , Mayapur.
 Srila Bhakti K. Tapasvi M. (12th G.) Sisya of Srila Sarasvati
Thakur Samadhi Mandir in Srivas Angan, Mayapur.
Present acharya: several.
Branches: sixty-six.
These later divided and are currently forty-two.
Sannyas initiates of Srila Sarasvati Thakur: twenty.
Sannyas initiates of other Chaitanya Math acharyas: nearly forty.
Books published: nearly 300 in Bengali, Sanskrit, English and Hindi.
New Missions branching out from this mission: approximately twenty-
five.
Srila Prabhupad Bhaktisiddhanta Sarasvati Thakur employed the
following methods for the practice and preaching of the teachings of Sri
Chaitanya Mahaprabhu.
1. In order to circulate and popularize Bhakti literature, he established
several printing presses, namely: Bhagavat Press at Krishnanagar, Nadia
Prakash Printing at Sri Mayapur, Gaudiya Printing Works at Calcutta, and

37
the Paramartha Press at Cuttack. He also edited, printed and published
large volumes of Bhakti literature, mainly Shastras written by the six
Goswamis and other Vaisnava masters of the Gaudiya Vaisnava schools.
These books were made easily available to the people, either free or at
nominal prices.
2. He started several journals exclusively dealing with Bhakti. These
include:
 The Sajjan Toshani, a Bengali monthly.
 The Harmonist, an English monthly.
 The Gaudiya, a Bengali weekly.
 The Nadia Prakash, a Bengali daily.
 The Bhagavat, a Hindi fortnightly.
 The Kirtan, an Assami monthly.
 The Paramarthi, an Oriya fortnightly.
3. He held pictorial exhibits demonstrating the lives and teachings of
Sri Chaitanya Mahaprabhu and the Vaisnava saints along with the stories
and sermons taken from Upanishads, Puranas, Mahabharata and
Ramayana. This method of preaching was very impressive and effective
even among illiterate men, women and children.
4. He preached from door to door and from village to village, holding
meetings and discourses with groups of men. With this purpose Srila
Prabhupad Bhaktisiddhanta Sarasvati Thakur not only sent his preachers to
the remotest villages of India from North to South and from East to West
but also to Burma and Europe.
5. He held religious festivals in all the centers and maths, attracting
people and giving them opportunities to listen to religious discourses.
6. He also introduced and popularized the Vaisnava smritis such as
the Hari Bhakti Vilas of Sanatana Goswami and Sat Kriya Sar Dipika and
Samskara Dipika of Srila Gopal Bhatta Goswami. He introduced Vaisnava
practices (achar) based on the said smriti works among his disciples in the
matter of sraddha and other religious rites.
7. He introduced and administered Pancharatrika Diksha to his
disciples regardless of caste and thereby conferred on them the right to
worship Bhagavan Vishnu.
8. Another aim of his was to introduce the purely Vaisnavite
education and for this reason he published Hari Namamrita Vyakarana, a
Sanskrit grammar book written by Sri Jiva Goswami, and established a
Sanskrit Academy for study of the said grammar. It is now one of the
subjects for conferring a degree at Upadhi Vyakaran Tirtha.
9. He established a Sanskrit Academy (Bhagavata Pathasala or
Paravidya-pitha) for the study of Bhakti literature under his own guidance,

38
and brought expert pandits from Udupi (South India) and other places to
teach the philosophy of different schools.
10. He also established a residential English High School called
Thakur Bhaktivinode Institute at Sri Mayapur to impart education based on
Vaisnava faith to young boys. He did not believe in Godless education.
Subsequently a junior basic school after the name of Thakur Bhaktivinode
has been established by Srila B. V. Tirtha M.
11. He reclaimed and improved the old or neglected temples and
places of religious importance and discovered old places associated with
the life of Sri Chaitanya Mahaprabhu and other Vaisnava saints. He also
raised temples and memorials at the places visited by Sri Chaitanya
Mahaprabhu all over India.
12. He introduced ten examinations of Vaisnava literature and
philosophy, and history of religious sects.
13. He revived the Sri Visva-Vaisnava Raj Sabha founded by Sri
Rupa and Sri Sanatana Goswami.
14. He introduced the practice of brahmacharya, vanaprastha and
sannyas among his disciples, all directed towards the service of Godhead.
The said practice is a healthy method of regulating life as a first step for
entry into spiritual life.

Srila Prabhupad Bhaktisiddhanta Sarasvati Goswami Thakur

popularized Gaudiya Vaisnavism with all its high excellence throughout
the world. He established Sri Chaitanya Math at Sri Mayapur - a town full
of temples and monasteries now with about a hundred branches of the
Gaudiya Math. He also established places of worship in different parts of
India and abroad.
Other special features and accomplishments:

Maths established by Srila B. Vilas Tirtha M:

 Banga, W. Bengal, Haridas Thakur bhajana-kutir
 Guntur Gaudiya Math, Andhra Pradesh
 Burdwan, Kuliya Gram - bhajan-sthan of Thakur Haridas.
 Diamond Harbor Gaudiya Math, 1963
Vaisnava Journals:
 “Dainik Nadia Prakash” The editor of this daily publication was
Srila Bhakti Promode Puri M.
 “Gaudiya” – Bhakti Vilas Tirtha M. Published in various
languages including Hindi, Bengali, Oriya, Assami, English.
Parikramas:
 Vraja-mandal parikram

39
  Navadvip Dham parikram
Homeopathic dispensaries.

GAUDIYA MISSION
Founder acharya: Srila Prabhupad Bhaktisiddhanta Sarasvati Thakur
(11th G.)
The Bagh Bazaar Gaudiya Math in Calcutta became the head-quarter
of the Gaudiya mission, under the direction of Bhakti Prashad Puri M.
(12th G.) The mission was continued by Srila Bhakti Keval Audulaumi M.
(12th G.)
Next acharyas:
 Srila Bhakti Keval Audulaumi M. (12th G.) Sisya of Srila
Sarasvati Thakur. Samadhi Mandir in Godrum, Navadvip.
 Srila Bhakti Srirup Bhagavat M. (12th G.) Sisya of Srila Sarasvati
Thakur and sannyas from Srila B. K. Audulaumi M. Samadhi
Mandir in Godrum, Navadvip.
Present acharya: Srila Bhakti S. Parivrajak M. (13th G.) Disciple and
sannyas from Srila B. K. Audulaumi M.
Branches: thirty-four
Sannyas initiates: approximately sixty
New missions emanating from this mission: four
Other special features:
 Srila B. K. Audulaumi M. has written two kirtans: Sri Kshetra
Dham parikram, and Navadvip Dham parikram.
 ‘Bhakti Patra’ - a monthly magazine in Bengali (Calcutta).
 Created medical services and dispensaries.
 Temples established by him:
 Bhaktisiddhanta Sarasvati Gaudiya Math, Godrum Dham. The
Pushpa Samadhi of Srila Sarasvati Thakur is found here.
 Radha-Govinda Gaudiya Math, Dist. Haila Gandhi, Po. Lala
Bazaar, Assam
 Bhakti Keval Audulaumi Gaudiya Math, Dist. Mughalserai,
Bihar
 Bhagavat GM, Po. Karim Ganj, Assam
Outstanding activities:
 He had a very special kirtan style. Many previously rented
buildings of the Gaudiya Math were also purchased by the
Mission.

40
Vaisnava Acharyas, New Missions and Projects of
the Twelfth Generation

IN ALPHABETICAL ORDER BY THE ACHARYA’S NAME

SRILA BHAKTI PRAKASH ARANYA MAHARAJ (12th G.)

Received sannyas from Srila Sarasvati Thakur.

SRILA BHAKTI VAIBHAV ARANYA MAHARAJ’S MISSION

Founder acharya: Srila Bhakti Vaibhav Aranya M. (12th G.) Founding
member of the WVA-VVRS. Sisya of Srila Sarasvati Thakur and sannyas
from Srila B. Bhudev Srouti M.
Established: Krishna Balaram Mandir, Mathura. Samadhi Mandir in the
same location.
New missions emanating from this mission: three
Srila Bhakti Vaibhav Aranya M. preached strongly through the letters he
wrote to his disciples all over the world. He also closed a slaughterhouse
in Mathura.

SRILA BHAKTI SOUDHA ASHRAM MAHARAJ’S MISSION

Founder acharya: Srila Bhakti Soudha Ashram M. (12th G.) Sisya of
Srila Sarasvati Thakur and sannyas from Srila B. Vaikanash M. Samadhi
Mandir in Mayapur.
Branches: four
He started a school in Calcutta.

SRILA BHAKTI SAMBAL BHAVAT MAHARAJ (12th G.)

Sannyas from Srila Sarasvati Thakur.

SRI GAURANGA GAUDIYA MATH

Founder acharya: Srila Bhakti Saurabhi Bhakti Sar M. (12th G.)
Founding member of the WVA-VVRS. Sisya of Srila Sarasvati Thakur,
sannyas from Srila Bhakti Saranga Goswami M. Samadhi Mandir in
Mayapur.
Present acharya: Srila Bhakti Sundar Sudir Acharya M. (13th G.)
Branches: four
Sannyas initiates: six

SRILA BHAKTI RAÑJAN BHAKTISAR (12th G.)

Sannyas from Srila Sarasvati Thakur.

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SRILA BHAKTI BHUSHAN BHARATI MAHARAJ (12th G.)
Sisya of Srila Sarasvati Thakur. Founding Member of WVA-VVRS.

SRI RUPANUGA BHAJANASHRAM

Founder acharya: Srila Bhakti Vilas Bharati M. (12th G.), sannyas from
Srila Bhakti Shouti Goswami M.
Deities: Sri Radha Shyama Sunder. Samadhi Mandir in Sri Rupanuga
Bhajanashram, Mayapur.
Sannyas disciples: one
Present acharya: Srila Bhakti Sadhan Tatpar M. (13th G.) Sannyas from
Srila Bhakti Vilas Bharati M.
Books: many
Other special features:
 A very nice Temple full of Bhagavan-lila dioramas.

SRILA BHAKTI PROSUN BODHAYAN MAHARAJ (12th G.)

Sannyas from Srila Sarasvati Thakur.

INSTITUTE OF ORIENTAL PHILOSOPHY

Founder acharya: Srila Bhakti Hriday Bon M. (12th G.), sisya of Srila
Sarasvati Thakur. Samadhi Mandir and Bhajan Kutir in the Madan Mohan
Temple, Vrindavan.
Next acharya: Srila Bhakti Rasika Bon M. (13th G.), founding member of
the WVA-VVRS.
Srila Krishnananda Bon M. (13th G.)
Both received sannyas from B. H. Bon M.
Present acharya: Srila Gopananda Bon M. (13th G.) Founding member of
the WVA-VVRS.
Branches: four
Sannyas initiates: twenty
Books published: forty
New missions emanating from this mission: two
Books: many
Other special features:
 Srila Bhakti Hriday Bon M. was the first Gaudiya Vaisnava to
start preaching in the West. He managed to establish temples in
London and Berlin.
 He brought the first European, Bhakta Sadananda Swami, to
India. Bon M. preached in practically all of the important
Universities of Europe.

42
  He met with the King and Queen of England and with many other
aristocrats in Europe. He learned German in order to facilitate his
lectures at German Universities.
 He toured the whole world several times
 He was elected leader of the Mahants at the Kumbha Mela and
received support from many Indian leaders for his educational
projects.

GAUR GADADHAR GAUDIYA MATH

Founder acharya: Bhakti Prapanna Damodar M. (12th G.), sisya of Srila
Sarasvati Thakur. Founding and honorary member of the WVA-VVRS.
Established: a Math of Sri Sri Gaur Gadadhar in Puri.

SRI GAUR GADADHAR MATH

Founder of the mission: Sri Dwija Bani Nath (12th G.), under Chaitanya
Math, diksa from Srila Sarasvati Thakur and babaji of Srila Bhakti
Promode Puri Maharaj in 1994.
Present acharya: Srila Jyoti M. (13th G.). Founding member of the
WVA-VVRS.

SRILA B. VILAS GAVASTHI NEMI MAHARAJ (12th G.)

Sannyas from Srila Sarasvati Thakur. He was a great pandit, had many
disciples, wrote a book, and later surrendered everything to Srila Sarasvati
Thakur.

SRILA BHAKTI GAMBHIR GIRI MAHARAJ (12th G.)

Sisya of Srila Sarasvati Thakur.
Founding Member of WVA-VVRS.

SRILA BHAKTI SARVASA GIRI MAHARAJ’S MISSION

Founder acharya: Srila Bhakti Sarvasa Giri M. (12th G.) Sannyas from
Srila Sarasvati Thakur. Opened his own Math in Vrindavan.

GAUDIYA SANGA
Founder acharya: Srila Bhakti Saranga Goswami M. (12th G.) Sisya of
Srila Sarasvati Thakur and sannyas from Srila B. R. Sridhar M. Samadhi
Mandir in Nandan Acharya Bhavan, Mayapur.
Present acharya: Srila Bhakti Suhrit Akiñchana M. (13th G.) Sannyas
from Srila Bhakti Saranga Goswami M. Founding member of the WVA-
VVRS.
Branches: thirty

43
Sannyas initiates: forty
Books published: approximately twenty
New missions emanating from this mission: four
Other special features:
 Recovered the holy place Imli Tala in Vrindavan.
 Srila Bhakti Saranga Goswami M. went with Srila Bhakti Pradip
Tirtha M. to England and preached.
 They established a permanent center in London.
 Navadvip Dham parikram.
 Established the meeting place of Sri Nitai Gaur in Mayapur
(Nandan Acharya Bhavan).

GAUDIYA VEDANTA SAMITI

Founder acharya: Srila Bhakti Prajñan Kesava M. (12th G.)
Sisya of Srila Sarasvati Thakur and sannyas from Bhakti Rakshak Sridhar
Dev Goswami M.
Samadhi Mandir in Devananda Gaudiya Math, Navadvip.
Present acharya: Srila Bhaktivedanta Vamana M. (12th G.) Sannyas from
Srila B. P. Keshava M. Founding member of the WVA-VVRS.
Other acharya: Srila Bhaktivedanta Narayan M. (13th G.). Founding
member of the WVA-VVRS.
Branches: fifty
Sannyas initiates: fifty
Books: approximately one hundred in many languages.
Other special features:
 A yearly, very large Navadvip Dham parikram
 A yearly Vrindavan Dham parikram
 Several Journals in Hindi, Bengali and English
 Srila Bhakti Prajñan Kesava M. was a very learned renunciate
from a wealthy family.
 He also wrote a book called Vaisnava Vijay to soundly defeat the
Mayavadi philosophy.
 He started a center of the Gaudiya Math in Mathura.
 He gave sannyas to the founder of ISKCON, Srila A. C.
Bhaktivedanta Swami M.

SRILA NISKIÑCHANA KRISHNA DAS BABAJI MAHARAJ (12th G.)

Sisya of Srila Sarasvati Thakur. He was beloved by all. His Samadhi
Mandir is in Nandagram next to Sanatana Goswamis bhajan kutir. All

44
missions were happy when Srila N. Krishna das Babaji M. came to sing
kirtan.
SRI CHAITANYA GAUDIYA MATH
Founder acharya: Srila Bhakti Dayita Madhava M. (12th G.) Sisya of
Srila Sarasvati Thakur and sannyas from Srila B. G. Vaikanash M.
Samadhi Mandir in Sri Chaitanya Gaudiya Math, Mayapur.
Present acharya: Srila Bhakti Ballabh Tirtha M. (13th G.) Sannyas from
S. B. D. Madhava Maharj. Srila Tirtha M. is founding member and vice-
president of the WVA-VVRS.
Branches: approximately twenty-four. In Punjab and Assam.
Sannyas initiates: approximately sixty
Books published: forty
New missions emanating from this mission: four
Other special features:
 They constructed a temple at the site of the birthplace of the
Gaudiya Math Founder in Puri.
 Large guest houses in the Holy Dham.
 A yearly Navadvip Dham parikram. Every third year a Vraj
Mandal parikram.
 A monthly magazine; ‘Chaitanya Vani.’
 To date has three world tours and is expert lecturer of
Mahaprabhu´s Acintya-bheda-abedha-tattva.

SRI KRISHNA CHAITANYA MATH

Founder acharya: Srila Bhakti Kamal Madhusudana M. (12th G.) Sisya
of Srila Sarasvati Thakur and sannyas from Srila B. R. Sridhar M. Samadhi
Mandir in Mayapur.
Present acharya: Srila Bhakti Prinan Vishnu Devatam M. (13th G.).
Founding member of the WVA-VVRS.
Branches: six
Sannyas initiates: five
Books published: five
Other special features:
 His temples are very elaborate.
 He was a great scholar.

SRILA NAYANANANDA DAS BABAJI MAHARAJ (12th G.)

Sisya of Srila Sarasvati Thakur. Founding Member of WVA-VVRS.
Other special features:

45
  Srila Nayananada das Babaji M. supervised the constructions in
all branches of the Chaitanya Math. This service was given by
Srila Sarasvati Thakur.
 Now he is in charge of the Champahatta Gaudiya Math center of
Gaur Gadadhar. This temple has existed since the time of Sri
Chaitanya Mahaprabhu. He has performed this service to
Champahatta Gaudiya Math for the last seventy-one years.
 Srila Nayananada das Babaji M. always wore white clothes
following the instructions of Srila Sarasvati Thakur in spite of his
spirit of renunciation. Later he took babaji from Srila Bhakti
Promode Puri Maharaj.

PARAMAHAMSA GAUDIYA MATH

Founder acharya: Srila Bhakti Alok Paramahamsa M. (12th G.) Sisya of
Srila Sarasvati Thakur. Sannyas from Srila B. R. Sridhar M.
B. A. Paramahamsa M. was the personal servant and he formerly preached
with Srila Sarasvati Thakur. His Samadhi Mandir is in Sri Mayapur Dham,
Ishodyan.
Present acharya: Srila Bhakti Sadhak Niskiñchana M. (13th G.) Diksa
from Paramahamsa M. and sannyas from B. Promode Puri M. Founding
member of the WVA-VVRS.
Sannyas disciples: three
Present acharya: Srimad Bhakti Sadhak Niskiñchan M. (13th G.)
Previous manager of a big Zamindar in Mayapur. Held the responsibility
of Grantha publishing department.

GOPINATH GAUDIYA MATH

Founder acharya: Srila Bhakti Promode Puri M. (12th G.) President of
the WVA-VVRS. Sisya of Srila Sarasvati Thakur, and sannyas from S. B.
G. Vaikanash M.
Branches: fifteen
Sannyas initiates: one hundred twenty
Books published: approximately eighty
Other special features:
 Excellent writer and editor of many magazines.
 His publications include:
‘Nadiya Prakash,’
‘Chaitanya Vani,’
‘Gaudiya, Bhagavat Darshan.’
 Srila B. P. Puri M. is expert in all Puja and Deity installations,
temple inaugurations, etc.

46
  He installed over eighty Deities in his life. His first Deity-
installation was at Yogapith.
 He is one of the first members of the Gaudiya Math
 Many senior Vaisnavas, from godbrothers to acharyas of other
missions come to consult him.
 He revived the Visva Vaisnava Raj Sabha in 1994.
 Almost 100 years old, he still opens temples, giving relief to
others.
 He restored the Keshi Ghat and the famous Dauji Mandir in
Vrindavan.
 He is famous for cooperating with his godbrothers.

SRILA BHAKTI SRIRUP PURI MAHARAJ (12th G.)

Sannyas from Srila Sarasvati Thakur. Protector of Svarup Ganj.
Intimate associate of Srila Sarasvati Thakur.

SRI KRISHNA CHAITANYA MISSION

Founder acharya: Srila Bhakti Vaibhav Puri M. (12th G.) Sisya of Srila
Sarasvati Thakur, and sannyas from Srila B. Giri M. Founding member of
the WVA-VVRS.
Branches: sixteen
Sannyas initiates: twenty
Books published: approximately thirty in Oriya
Other special features:
 Preached in Orissa.
 Beautiful temple constructions.
 Preached in South India.
 Restored an old Seva Kuñja temple of Radha Vrindavan Chandra
in Vrindavan.
 Has recently toured Europe for the third time at the age of 86
years.

SRILA SADANANDA SWAMI (12th G.)

Sisya from Srila Sarasvati Thakur.
Books: six in German, others in Swedish, English and Spanish
Other special features:
 He was the first German Vaisnava.
 Srila B. M. Bon M. brought him to India.
 He lived in India with his guru Srila Sarasvati Thakur and later
returned to Germany and Sweden.

47
  He did this with the help of a disciple of Srila B. M. Bon M. -
Vamana das (Walter Eidlitz) (13th G.) This was the first time that
Gaudiya Vaisnava literature was published outside of India.
 They also preached in universities and started the first European
Vaisnava circle.

SRILA BHAKTI VAIBHAV SAGAR MAHARAJ (12th G.)

Sannyas from Srila Sarasvati Thakur. He did seva to the deities in
Mamghati.

SAKHI CHARAN BABU (12th G.)

Outstanding contributor to the Gaudiya Math. He helped many
godbrothers and missions. He entered his Samadhi in Imli Tala.

SRILA BHAKTI KUMUD SANTA MAHARAJ’S MISSION

Founder acharya: Srila Bhakti Kumud Santa M. (12th G.) Founding
member of the WVA-VVRS Sisya of Srila Sarasvati Thakur and sannyas
from S. B. G. Vaikanash M.
Branches: six
Sannyas initiates: thirty
Books published: twelve
Other special features:
 Srila Bhakti Kumud Santa M. is always helping to celebrate
Vaisnava functions.
 He also preached in the West.
 His main center is in Beherla, Calcutta.

PROFESSOR SRILA NISIKANTHA SANYAL (12th G.)

Sisya of Srila Sarasvati Thakur. He did not open his own mission, but
he wrote the important book Sri Krishna Chaitanya in English. His own
guru wrote the introduction to this book. He was a professor at Ravenshaw
College and chief editor of many Gaudiya Math publications.

SRILA BHAKTI SVARUP SAR MAHARAJ (12th G.)

Sannyas from Srila Sarasvati Thakur.

SARASVAT GAUDIYA ASHRAM

Founder acharya: Srila Bhakti Srirup Siddhanti M. (12th G.) Sisya of
Srila Sarasvati Thakur.
Present acharya: Sri Bhakti Rañjan Sagar M. (13th G.) Founding member
of the WVA-VVRS. Sannyas from Srila Bhakti Srirup Siddhanti M.

48
Branches: three
Sannyas initiates: seven
Books published: forty
He published and wrote many important books, Guru Prestha being one of
them, and others which were out of print for a long time.
Other special features:
 He constructed three elaborately decorated temples with
permanent theistic exhibition incorporated into the sculptures of
the entire temple area.

SRI CHAITANYA SARASVAT MATH

Founder acharya: Srila Bhakti Rakshak Sridhar Dev Goswami M. (12th
G.) Sisya and sannyas from Srila Sarasvati Thakur. Founding member of
the WVA-VVRS. Samadhi Mandir in Sri Chaitanya Sarasvat Math,
Navadvip.
Present acharya: Srila Bhakti Sundar Govinda M. (13th G.) Sannyas
from Srila B. R. Sridhar M.
Branches: fifty
Sannyas initiates: approximately thirty
Books published: approximately two hundred (Translations to other
languages)
New missions emanating from this mission: nearly ten
Other special features:
 Vaisnava Toshani, monthly English Magazine.
 Publications in many languages.
 Journals in several languages.
 Yearly Navadvip Dham parikram and Vraj Mandal parikram.
 Centers world-wide.
 Srila B. R. Sridhar M. was highly accepted by most Vaisnavas.
He opened several of the original Gaudiya Maths. He composed
many songs which are sung in many places in the Gaudiya Math,
i.e. his song to his spiritual master, the Sri Sri Premadham Dev
Stotram. He clearly advanced the siddhantic understanding of
Srimad Bhagavad Gita: The Hidden Treasure of the Sweet
Absolute and is heralded by all Gaudiya Vaisnavas for his lofty
composition and style in Sri Sri Prapanna Jivanamritam. In the
last years of his life, his preaching extended all over the world,
and his books were published in many languages. Many spiritual
masters came to him for advise. He was a great Sanskrit scholar
and poet.

49
SRILA BHAKTI BHUDEV SROUTI MAHARAJ (12th G.)
Sannyas from Srila Sarasvati Thakur. He opened his own Math in
Chalgram Midnapur, prepared articles of his guru for the Gaudiya Patrika.

ISKCON - International Society for Krishna Consciousness

BBT - Bhaktivedanta Book Trust.
Founder acharya: Srila A. C. Bhaktivedanta Swami M. (12th G.) Sisya of
Srila Sarasvati Thakur, and sannyas from S. B. P. Kesava M.
Samadhi Mandir in Krishna Balaram Mandir, Vrindavan.
Srila Bhaktivedanta Swami M. surprised the entire world as well as his
godbrothers with his outstanding achievements. He single handedly
fulfilled the prediction of Sri Chaitanya Mahaprabhu: The Holy Names of
Krishna will be sung in every town and village in the world.
Srila B. R. Sridhar M. said: “What was announced by Sri Chaitanya
Mahaprabhu, conceived of by Srila Bhaktivinode Thakur, started by Srila
Prabhupad Bhakti Siddhanta Sarasvati Goswami M. was fulfilled by
Swami M. (Srila A. C. Bhaktivedanta Swami).”
Present acharyas: many
Branches: approximately five-hundred
Sannyas initiates: approximately 150
Books published: about three thousand titles (in 64 languages)
Printed and distributed: 400 million
New missions emanating from this mission: fifteen
Other special features:
 The founder started 108 centers around the world, which were
later increased by his disciples.
 Many vegetarian restaurants and farm communities.
Bhaktivedanta Book Trust:
 Publications in over sixty-four languages. The first complete
edition in English of the Srimad Bhagavatam and the Chaitanya
Charitamrita with the purports of Srila A. C. Bhaktivedanta
Swami M.
 Several homepages in the Internet for preaching in digital format.
Bhaktivedanta Archives:
 Vedabase - a computer database containing 80 translations of
Vaisnava classic books on digital format with Bhaktivedanta
purports
 A library of recorded lectures and songs on Tape and CD
(magnetic and digital media formats).
 14,000 letters to his disciples.
Bhaktivedanta Institute:

50
  scientific research, publications and conferences
 promotion on traditional Vaisnava arts worldwide
 training seminars on arts and sciences
 “Origins magazine” an analysis of life & matter issues
Other Publications:
 Biography of the founder by Srila Satsvarup das Goswami
 Back to Godhead Magazine, in English and many other languages
(started by the founder on 1944)
 Hare Krishna World - an international newspaper in English
 ISKCON Television – Vaisnava television pioneers
 ISKCON Cinema - Sri Yadubara and Srimati Visakha prepared
many movies for preaching.
Other Preaching Activities:
 Pada-yatras world-wide – walking and preaching around the
globe.
 Ratha-yatras in major cities all around the world (more than 50).
 Television biography of the Founder of ISKCON to be
broadcasted for two years in India.
 Gurukulas - pioneer work of establishing Vedic principles in
primary school education.
 Prasadam distribution, food relief, and vegetarian restaurants
world-wide.
 FATE - First American Transcendental Exhibition.
 Attempts to create self sufficient farm communities world-wide.
 Penetrating politically very difficult areas, such as Communist
and Muslim countries; successfully establishing Krishna
Consciousness in these areas.
 The Mahamantra and other devotional songs were included in
their music and thus made Krishna’s name very famous.

SRILA BHAKTI PRADIP TIRTHA MAHARAJ (10th G.)

Disciple of Srila B. Vinode Thakur, and sannyas from Srila Sarasvati
Thakur.
He was a great writer and published a commentary on the Bhagavat
Gita. He was sent to England to preach.

SRI CHAITANYA GAUDIYA MATH

Founder acharya: Srila Bhakti Gaurab Vaikanash M. (12th G.).
This is a branch of Sri Chaitanya Gaudiya Math of Srila Bhakti Dayita
Madhava M. (12th G.).

51
Sannyas initiates: thirteen
Books published: ten

SRILA BHAKTI GAURAB VAIKANASH MAHARAJ (12th G.)

Sannyas from Srila Sarasvati Thakur. Established Math in
Bhuvanesvara, Orissa. Known also as Raj Pandit.

SRILA BHAKTI SUDHIR YACHAK MAHARAJ (12th G.)

Sannyas from Srila Sarasvati Thakur. Well known as a great cook
and did seva in Vrindavan.

SRI CHAITANYA BHAGAVAT MATH

Founder acharya: Srila Bhakti Vicar Yajavar M. (12th G.) Sannyasi of
Srila Sarasvati Thakur
Present acharya: Bhakti Vistar Vishnu M. (13th G.). Founding member
of the WVA-VVRS.
Branches: six
Sannyas initiates: ten
Books published: six
Other special features:
 Srila Bhakti Vichar Yajavar M. has his Samadhi in Mayapur. He
was the last sannyasi of Srila Sarasvati Thakur.
 His temples are very elaborate.
 He was also the first to declare, in a public Vaisnava meeting, that
Srila A. C. Bhaktivedanta Swami M. must be a Shakti-avesa-
avatar in order to do what he was chosen to do. Srila B. R. Sridhar
M. agreed with this intuition.

Vaisnava Acharyas, New Missions and Projects of

the Thirteenth Generation

IN ALPHABETICAL ORDER BY THE ACHARYA’S NAME

INTERNATIONAL ASSOCIATION -
SRI CHAITANYA BHAKTI RAKSHAK MANDAPA
Founder acharya: Srila Badri Narayan Bhagavat Bushan (13th G.) Sisya
of Srila A. C. Bhaktivedanta Swami M. and Srila B. R. Sridhar Maharaj
Branches: ten

52
Books published: fourteen.
Other special features:
 Publications in English and Spanish.
 Jayasri Classics publishing house.
 Opened centers in Radha Kunda and Sevaite of Gadadhar Danta
Samadhi in Vrindavan.
 Ratha Yatra in Caracas Venezuela.

BHAKTI KEVAL AUDULAUMI GAUDIYA MATH

Founder acharya: Srila Bhakti Vilas Bharati M. (13th G.) Founding
member of the WVA-VVRS. Sisya of Bhakti Keval Audulaumi M.
Branches: six.
He opened one of the branches coming from the Bagh Bazaar Gaudiya
Mission.
Books: two in Bengali.

SRILA BHAKTI RASANANDA BON MAHARAJ (13th G.)

Founding member of the WVA-VVRS Sisya of S. B. M. Bon M.
Branches: one; Bon M. Gaudiya Math Mayapur

BHAKTIVEDANTA INSTITUTE ISKCON

President: Srila Bhakti Svarup Damodar M. (13th G.)
Sannyas from Srila A. C. Bhaktivedanta Swami M.
Founding member of the WVA-VVRS.
Other special features:
 He organizes scientific conferences on the synthesis of science
and religion.

SRIPAD DASARATH SUTA DAS B. (13th G.)

Sisya of Srila A. C. Bhaktivedanta Swami M. Member of WVA-
VVRS.
Books: Translator and publisher of about one hundred Vaisnava books.

ISKCON BHUVANESVAR
Founder acharya: Srila Gour Govinda Swami (13th G.). Sannyas from
Bhakti Vedanta Swami M. Samadhi Mandir in Sri Sri Krishna Balaram
Mandir ISKCON, Bhuvanesvara.
Books: he personally translated the books of his guru into Oriya
Other special features:
 He wrote different books and magazines
 He opened a temple in Bhuvanesvara.

53
  He was an exalted devotee and a great and learned scholar.

SRI CHAITANYA MUDRANI GAUDIYA MATH

Founder acharya: Srila Bhakti Prakash Hrisikesh M. (13th G.)
Harinam from Srila A. C. Bhaktivedanta Swami M., Diksa from Srila B.
R. Sridhar M. and sannyas from Srila B. P. Puri M. Founding member of
the WVA-VVRS.
Other special features:
 Opened missions in Bulgaria and Malaysia.
 He has published many books by Srila B. R. Sridhar M. in
English.
 Editor of WVA-VVRS magazine.
 Sadhu-Sanga Magazine.

BHAKTIVEDANTA SWAMI ASHRAM TRUST
Founder acharya: Srila Bhaktivedanta Ksirodaksayi Vishnu M. (13th G.).
Sisya of Srila Bhaktivedanta Swami M., and sannyas from Srila B. A.
Paramadvaiti M. Founding Member of WVA-VVRS.
Branches: two (Vrindavan and London)
Books: twenty
Other special features:
 ‘Bhagavat Darshan’ magazine in Hindi

KRISHNA INSTITUTE
Founder: Sripad Kusakratha das Brahmachari (13th G.) Sisya of Srila A.
C. Bhaktivedanta Swami M. Also a Sanskrit scholar.
Other special features:
 Translator and publisher of more than 300 Volumes of Goswami
literature.

SRILA BHAKTI MADHAVA MAHARAJ (13th G.)

Sisya of Srila B. D. Madhava M. Founding member of the WVA-
VVRS.

SRILA BHAKTI PRABHAV MAHAVIR MAHARAJ (13th G.)

Sisya of Srila B. D. Madhava M. Founding member of the WVA-
VVRS.
Branches: three
Books published: three
Other special features:
 Preaches in Vrindavan and in Western countries.

54
HUNGARIAN VAISNAVA ASSOCIATION
Founder acharya: Srila Bhakti Abhay Narayan M. (13th G.) Founding
member of the WVA-VVRS. A fearless preacher; he was a disciple of
Srila A.C. Bhaktivedanta Swami M. and took sannyas from Srila B.R.
Sridhar M. His Samadhi Mandir is in Balastia, Hungary.
Present acharyas:
 Srila Bhakti Kamal Tirtha M. (14th G.) Sannyas from Srila Bhakti
Abhay Narayan M. Founding member of the WVA-VVRS.
 Srila Krishnananda Prabhu (14th G.) Founding member of the
WVA-VVRS.
Branches: five
Sannyas initiates: one
Books published: forty
Other special features:
 Kagylókürt Magazine, four times a year in Hungarian.
 Ganges Vaisnava Journal, four times a year in Hungarian.
 Srila Bhakti Abhay Narayan M. is the first preacher behind the
Iron Curtain.
 He translated the Bhagavad Gita into Russian and Hungarian.
 He opened temples in Hungary, Rumania, Bulgaria, and
Yugoslavia.

SRILA BHAKTI KINKARA NARAYAN MAHARAJ (13th G.)

Disciple of Srila B. K. Sraman M. and sannyas from Srila B. P. Puri
M. Founding member of the WVA-VVRS.
Temples: Sri Sri Radha-Govinda, Milan Kuñja, Radha-Govinda-
Mahaprabhu, Parganas, West Bengal.

SRIPAD NRISINGHANANDA DAS ADHIKARI (13th G.)

Member of the WVA-VVRS.
Other special features:
 Director of ISKCON Television - the first Vaisnava World Video
service.
 Produced and published over 200 videos on Vaisnava topics.
 Srila Bhakti Vikash Padmanabha Maharaj (13th G.). Sisya of S.
B. R. Sridhar M. and sannyas from S. B. P. Puri M. Founding
member of the WVA-VVRS.

VRINDA - Vrindavan Institute for Vaisnava Culture & studies

ISEV - Superior Institute of Vedic Studies

55
SEVA - Editorial Service of Vaisnavas Acharyas
Founder acharya: Srila B. A. Paramadvaiti M. (13th G.). Founding
member of the WVA-VVRS. Sisya of Srila A. C. Bhaktivedanta Swami
M. and sannyas from Srila B. R. Sridhar Mahraj.
Other acharyas:
 Srila Bhakti Vimal Harijan M. (13th G.) Sisya of Srila A. C.
Bhaktivedanta Swami M. and sannyas from Srila B. R. Sridhar M.
Founding member of the WVA-VVRS. Samadhi Mandir in Sri
Sri Guru Gauranga Radha-Vrajesvara, Bogota, Colombia.
 Srila Atulananda Acharya Prabhu (13th G.) Sisya of Srila A. C.
Bhaktivedanta Swami M. Founding member of the WVA-VVRS.
Branches: eighty-two
Sannyas initiates: fifteen
Books published: 120
New missions emanating from this mission: two
Other special features:
 VRINDA has restored old temples in Vrindavan including:
Vrinda Kuñja Mandir, the Gopal Mandir, and the Yamuna Kuñja
at Imli Tala.
 Many vegetarian restaurants, ashrams, and farm communities in
Europe, America (South, Central, North), and India.
 Publications in German, Spanish and English.
 ISEV is a program which also offers Bhakti Yoga Courses by
correspondence.
 First German and Spanish Internet Presence of Vaisnavism.

SRILA BHAKTI PARAMARTHI MAHARAJ (13th G.)

Sisya of Srila B. R. Sridhar M. and sannyas from Srila B. P. Puri M.
He has a center in Assam.

SRILA BHAKTI PARIVRAJAK MAHARAJ (13th G.)

Started a mission in Mayapur and Howrah, Calcutta. Founding
member of the WVA-VVRS.
Organization of Navadvip Dham parikram.

SRILA BHAKTI PRASUN PURI MAHARAJ’S MISSION

Founder acharya: Srila Bhakti Prasun Puri M. (13th G.) Disciple of Srila
B. Vilas Tirtha M. Founding member of the WVA-VVRS.
Books published: two

RADHA KRISHNA MATH

56
Founder acharya: Srila Bhakti Vijay Puri M. (13th G.). Founding
member of the WVA-VVRS. Sisya of S. B. Saran Santa M. and sannyas
from S. B. P. Puri M.
Other acharyas: Srila Bhakti Mangal M. (13th G.). Sisya of S. B. Saran
Santa M.
Branches: One, in Calcutta

SRILA BHAKTI VAIBHAVA SAGAR MAHARAJ (13th G.)

Sisya of Srila B. Vilas Tirtha M. Founding member of the WVA-
VVRS.
Branches: one, in Mayapur
Other special features:
 Caretaker of Rudradvip Gaudiya Math. Maintains an excellent
library of Gaudiya Math literature.

SRIPAD SATYARAJ DAS ADHIKARI (13th G.)

Disciple of Srila A. C. Bhaktivedanta Swami M. Founder of Folk
Books. Publisher of the ‘Journal of Vaisnava Studies’ - A quarterly with
scientific articles.
Books: Author of many on Vaisnava research.

CHAITANYA MISSION
Founder acharya: Srila Jagat Guru Siddha Svarupananda Paramahamsa
(13th G.). Disciple of Srila A. C. Bhaktivedanta Swami M. Founding
member of the WVA-VVRS.
Branches: eighty
Books published: thirty, in English
Other special features:
 In the 1960’s he was a yogi in Hawaii and had many disciples.
 He later surrendered, with all of his disciples, to Srila A. C.
Bhaktivedanta Swami M.
 ‘Life-force News’ in English, Polish, Russian and Philipino.
 He is a pioneer in preaching on Cable TV.
 He is accompanied by another disciple of Srila A. C.
Bhaktivedanta Swami M., Sripad Tusta Krishna (13th G.)
 He has published many booklets giving Vaisnava guidance on
social topics.
 His mission also preaches in many communist countries.

SRILA BHAKTI SIDDHANTI MAHARAJ (13th G.)

57
 Sisya of Srila B. R. Sridhar M. and sannyas from Srila B. P. Puri M.
He has a center in Navadvip.

Chaitanya Isha Mandalam

Founder acharya: Srila Bhakti Nandan Swami M. (13th G.) Sisya of
Srila B. R. Sridhar M. and sannyas from Srila B. Promode Puri M.
Founding member of the WVA-VVRS.
Centers: England, USA, and Malaysia.
Books published: six

Srila Bhakti Svarup Tirtha Maharaj (13th G.)

Sannyas and disciple of Srila B. S. Bhagavat M. of Bagh Bazaar
Gaudiya Math. Mission close to Calcutta. Well known as an international
preacher. Founding member of the WVA-VVRS.

GAUDIYA VAISNAVA SOCIETY

Founder acharya: Srila Bhakti Vedanta Tripurari M. (13th G.) Sisya of
Srila A. C. Bhaktivedanta Swami M. and sannyas from Srila A. C.
Bhaktivedanta Swami M. Founding member of the WVA-VVRS.
Branches: six
Sannyas initiates: three
Books: approximately twenty
Other special features:
 The founder has written many books.
 Publishes the ‘Gaudiya Vedanta’ magazine - a quarterly in
English
 One of the best philosophical Vaisnava Journals available.
‘Clarion Call’ is also published by him.
 He is famous for organizing the world’s largest distribution of
Vaisnava literature.
Other acharyas: Srila Bhakti Gaurava Narasinha M. (13th G.). Sisya and
sannyasi of Srila A. C. Bhaktivedanta Swami M. Founding member of the
WVA-VVRS.
Sannyas initiates: three
Books published: two
Other special features:
 Srila B. G. Narasingha is the first Western born Vaisnava to open
a Mandir in Vrindavan and South India.

MANTRA MEDITATION, HAWAII

58
Founder acharya: Srila Turiya Mahasaya M. (13th G.) Sisya of Srila A.
C. Bhaktivedanta Swami M. Founding member of the WVA-VVRS.
Other special features:
 Renovation project in Govardhan Vrindavan.
 Newsletter in English, and expert in Deity worship.

SRI CHAITANYA GAUDIYA SEVASHRAM

Founder acharya: Srila B. Sambandha Yachak M (13th G.). Sisya of B.
Vilas Tirtha M. and sannyas from B. P. Puri M.
Acharya of Chaitanya Math, Midnapur, W. Bengal.

SRILA BHAKTI YATI MAHARAJ (13th G.)

Sisya of Srila B. Vilas Tirtha M. and sannyas Srila B. Promode Puri
M. Founding member of the WVA-VVRS.
Guardian of Radha Kunda Kuñja Bihari, Gaudiya Math.

59
60
 Part III

Vaisnava Relations

61
62
 Sri Chaitanya Mahaprabhu and His Relations
with the Vaisnava Sampradayas
The guru parampara of the Gaudiya Math established the link with the
Brahma-Madhva Sampradaya. Thus, along with the other three
sampradayas (Sri Sampradaya, Rudra Sampradaya and Kumara
Sampradaya) the Brahma Sampradaya teaches the Vedic culture to the
world. There are also a few points of these four sampradayas that were
incorporated by Sri Chaitanya Mahaprabhu into the Brahma-Madhva-
Gaudiya Sampradaya.
In the narration of Sri Navadvip-Dham-Mahatmya Srila Bhaktivinode
Thakur relates the time when Sri Nityananda Prabhu took Srila Jiva
Gosvami on a tour. Herein it is mentioned how Sri Chaitanya Mahaprabhu
accepted two principles from each of the four sampradayas and
incorporated these into His own sampradaya. It is also mentioned that the
four principal acharyas of these four lineages later took birth as Lord
Chaitanya’s devotees during His manifest lila:

Ramanuja of the Sri-Sampradaya preached the philosophy of dasya-

rasa and visishta-advaita. He was reborn as the gaura-bhakta named
Ananta who lived near Vallabhacharya’s house. Sri Chaitanya
Mahaprabhu accepted the following two principles from the Laksmi-
Sampradaya:
1. The concept of unalloyed devotion free from karma and jñana-
ananya-bhakti.
2. Service to the devotees – bhakta-jana-seva.

Madhva of the Brahma-Sampradaya preached the dvaita philosophy.

The following points were accepted from this sampradaya:
1. The complete defeat of the Mayavadi philosophy – keval-advaita-
nirasana.
2. The worship of the deity of Krishna and understanding it to be
eternal – krsna-murti-sevana.

Vishnusvami of the Rudra-Sampradaya preached suddha-advaita

philosophy. He was reborn as the gaura-bhakta named Vallabha Bhatta
who perfected his own sampradaya by Gauranga’s mercy. Sri Chaitanya
Mahaprabhu accepted the following from this sampradaya:
1. The sentiment of total dependence on Krishna – tadiya-sarvasva-
bhava.

63
 2. The path of spontaneous devotional service – raga-marga.
Nimbarka of the Kumara-Sampradaya preached dvaita-advaita philosophy.
He was reborn as the gaura-bhakta named Keshava Kashmiri. Again, two
points were accepted:
1. The need of taking exclusive shelter of Radhika – ekanta-
radhikasraya.
2. The exalted mood of the gopis love for Sri Krishna – gopi-bhava.

The concentrated theistic outlook of worshipping the Lord above all

gives Vaisnavas a common cause and foundation. Their primary focus is
avisesa-vada, the monotheistic explanation of the Vedanta. The worship of
the deity of the Supreme Lord, and the respect held for the great acharyas
in all sampradayas are also characteristic traits of the Vaisnava traditions.
In his book Prema Pradipa, Srila Bhaktivinode Thakur points out the
following:
1. The Supreme Lord is one without a second. He possesses all
transcendental potencies and controls all laws.
2. The Supreme Lord has an exquisitely beautiful, all-auspicious
spiritual form. That form is transcendental to all laws of the
material world. In Him all contradictions are wonderfully
reconciled. Though He has a form, He is all pervading. Though
He is beautiful, mundane sense cannot perceive Him. Though
situated in one place, He is simultaneously fully present
everywhere.
3. Both the animate and inanimate are born from His energies. He is
the creator, maintainer, and destroyer of time, place, and law.
4. The living entity's constitution is spiritual, but by the Lord’s
desire he is conditioned by material nature and thus enjoys or
suffers under those laws. By the process of devotional service,
however, he is freed from material bondage.
5. The path of jñana and karma are full of hardship. When jñana and
karma serve the purpose of bhakti, there is no fault. But, unlike
karma and jñana, bhakti is fully independent.
6. The living entity's duty is to associate with sadhus and discuss
devotional service.

The Gaudiya Math tradition teaches us that the divine couple in Vrindavan
is the original form of Godhead, and Sri Chaitanya Mahaprabhu is Krishna
Himself combined with his dearmost Srimati Radharani. Sri Chaitanya
Mahaprabhu came to give this truth. He is the yuga-avatar who distributes
the congregational chanting of the Holy Names all over the world. His

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appearance made Sri Navadvip identical with Vrindavan. Thus, Sri
Chaitanya Mahaprabhu is also called the bhakta-avatar and sometimes the
hidden avatar, since he generally concealed his divine nature and preached
krishna-bhakti, absorbed in the mood of separation.
Not all Vaisnava sampradayas embrace this ontology, but concentrate
more on the worship of Sri Laksmi Narayan, Sri Sita Rama, Sri Nataji, Sri
Balaji, and Sri Venkateshvara. Nevertheless, they still all worship the
Supreme Personality of Godhead. In addition, Sri Chaitanya Mahaprabhu
has already become more and more accepted as the yuga-avatar. In
Vrindavan, as well as in South India, the drama of Sri Chaitanya's Lila has
been included into the drama presentations, and the whole world has
learned about the glory of the sanatana-dharma through His influence.

Some Thoughts On Other Religions

The Gaudiya Math also recognizes the fact that the Supreme Lord has
manifested messages to humanity in other religions as well. Srila
Bhaktivinode Thakur, for example, gave great respect to the teachings of
Jesus calling him the savior of Jerusalem, and also wrote comments on the
first Commandment. Many other famous Vaisnava acharyas preached
about Jesus with the same spirit. The president of the Visva Vaisnava Raj
Sab Srila B. P. Puri Maharaj, said: “The contribution of Jesus to the world
of theism cannot be ignored.” Sri Chaitanya Mahaprabhu is also known to
have spoken with Muslims on many occasions. He even referred to the
Koran and accepted Allah as another name for Vishnu.
While the Gaudiya Math accepts the validity of all pure theism, it has
proved necessary to clarify areas where followers have deviated from the
original teachings. As an example of this, in his multiple encounters with
Christian leaders, Srila A. C. Bhaktivedanta Swami Maharaj stressed that
“Thou shalt not kill” includes animals as well. In fact, Father Canciani of
Rome published a book called Jesus was a Vegetarian. In his research, he
discovered that the first Christians had been persecuted by Roman
authorities and cattle farmers because they were preaching and spreading
vegetarianism.
It must also be noted that in the Gospel of the Twelve, one of the
older Christian scriptures, Jesus is found teaching vegetarianism,
reincarnation, and the law of karma almost with the same vocabulary as
the faithful Vaisnava. Considering that the Essenes (Jesus’ own
community) were known to be strict vegetarians, it can be concluded that
the modern Christian meat eaters have deviated from their real teachings.

65
 Such things have happened in Kali Yuga in all religions. We have to
find the essence. In this way it will become very obvious that all true
theistic religions teach the same moral standards that guide humanity
towards loving devotional service. Those who wish to gain access to the
deepest and finest of all of God’s messages to this world will study the
deeper ontology of every religion. Such studies, handled by true devotees,
will never become the cause for violent disputes (such as the disputes often
created by political manipulators for selfish purposes).
The Gaudiya Math has converted members from all religions and
schools of thought to Vaisnavism. Still, the positive spirit of cooperation
with other religions for the moral upliftment of humanity is fully accepted
by Gaudiya Vaisnavas. At the same time, the Gaudiya Math will also spare
no effort to make everyone happy in this world by respectfully sharing
with them the gifts of Sri Chaitanya Mahaprabhu.

Caste and Cultures /

Superiority & Inferiority Complexes
The scriptures fully support the conversion of all peoples to Vaisnavism,
and thus the right and duty for all to practice the highest services of the
Vaisnava faith. Yet, somehow or another, very deeply rooted in the
conditioned soul, there is prejudice against others whose origin lay in a
different culture, caste, or race. Whatever influences of the past have
impregnated this psychology of imperfection, it stands out as a shameful
reality.
This difficulty exists even among the Vaisnavas in India. There, for
example, neophyte Vaisnavas of Bengali origin do not get along with those
of Hindi speaking origin. Similarly, when Westerners suddenly showed up
to preach Vaisnavism in the dress of sannyasis and spiritual masters, it was
not easy for all the Vaisnavas of India to accommodate them. There was
immediate acceptance and welcome to the new recruits from the advanced
Vaisnavas in India, but it is not easy for those who are still confused about
Vaisnava etiquette and siddhanta. European and, especially, American
superiority complexes with respect to poorer countries and different races
also left a bad taste by the behavior of the young Western Vaisnavas.
However, the Vaisnava communities have succeeded in combining the
greatest variety of people living and working together towards a common
goal.

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 Srila Rupa Goswami has personally condemned looking upon a
Vaisnava in accordance with their birth. Therefore, we should be very
careful in this regard. The Gaudiya Math family now branches out all over
the world and many tests will have to be passed to prove that we really see
beyond the bodies and behave as real brothers and sisters.
It is not only fear of the unknown which stands in our way, but also,
straight out selfishness that opposes our true vision. Sometimes we feel
antipathy against one devotee or devotee group, and the next moment we
feel sympathy towards another. Both of these feelings are rooted in the
same error. We should look at all Vaisnavas as our worshipable prabhus.
Any type of inclination which is rooted in some kind of prejudice is
against the highest principle.
We may sometimes feel that it is necessary to preach to some social
class apart from the general public due to their inaccessibility of a common
platform. This may be done, but it is dangerous; and until the recruits from
that different social order come down from their prejudiced platform and
honor all Vaisnavas equally, it will be difficult to successfully convert
them to being true Vaisnavas.
As an example of this, Sri Chaitanya Mahaprabhu refused to go and
see the devotee king Prataparudra Maharaj since a renunciate should not
associate with people in worldly positions. On the other hand, He offered
the highest regard to a Muslim-born devotee, Srila Haridas Thakur.
Any type of superiority complex harbored within a neophyte
Vaisnava should be clearly understood to be an enemy of real Vaisnava
sentiment. On the other hand, any feeling towards personal inferiority is
traditionally accepted as a good excuse to secure one's position as the
lowest of all servants. Srila Sanatana Goswami and Srila Haridas Thakur's
behavior in Jagannath Puri give ample evidence of this fact. Therefore, it is
quite appropriate for Western Vaisnavas to feel very low due to their low
birth, but it is an offense on the other side for a brahmin born Vaisnava to
consider himself superior.
Broadminded concepts fit perfectly into the real Vaisnava world view
and preaching activities. Narrow-minded persons, trying to cling to birth
privileges are simply outdated and would do better researching the
glorious generosity of the Vedic sages. By the grace of Sri Chaitanya
Mahaprabhu, the real World Vaisnava Family will rise to embrace the
world with Unity in Diversity reaching all cultures and peoples.
We have already witnessed Germans, Jews and Arabs dancing
together in Sri Vrindavan Dham, music celebrities leading millions to
listen to the Mahamantra, surrealistic Vaisnava drama troops preaching
against the effects of the age of Kali, and Krishna temples in skyscrapers

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and previous Christian churches. There is nothing which Krishna cannot
do.

Is the Gaudiya Math Sectarian?

All forms of God are eternal and they have a transcendental position.
Krishna and Vishnu, for example, have separate pastimes but they both
belong to the same divine truth. We are not to make a case of contention
when discussing different lilas of the Lord, but simply appreciate the many
ways in which the Lord manifests and the variety of relationships He
develops with His many devotees. The truth of the conditioned souls
approaching spiritual understanding by the intervention of divine grace
creates the vast diversity that we encounter. If we cannot appreciate that,
we may as well doubt our own convictions and how they came about.
Sincere searchers of the truth have received help from within and
without throughout the ages. At the same time, there have always been
corrupting tendencies of the conditioned soul within all spiritual currents.
Still, as Srila A. C. Bhaktivedanta Swami Maharaj often said: “Love for
God is the highest goal of life. It does not matter how a person got this
love of God. If he has it, he is a perfect person.” With respect to other
Vaisnava sampradayas, this same principle applies. As our prominent
acharya Srila Bhaktivinode Thakur has taught: Vaisnavas are happy about
any manifestation of true theism in this world.
Gaudiya Vaisnavas will take any valid thought regardless of where it
comes from. For example, Hegel’s statement: “Die to live,” was often used
by Srila B. R. Sridhar Maharaj in describing the surrender of the soul to
Krishna. Vaisnavas are also willing to expose their teachings to
constructive critique in a very non-dogmatic way.
Naturally, the Gaudiya Math teaches many religious principles and
rejects those who intend to harm other living entities. As such, in the world
of irreligion and corruption, Gaudiya Math teachers stand out as
revolutionaries spreading a world consciousness of proper behavior and
spiritual fulfillment; they are not yogis who promote personal salvation
and indifference to the suffering world.
The Gaudiya Math wants to contribute that which has been received
from our disciplic succession to all thinkers of the world from all schools
of thought and to serve humanity at large. It wants to distribute the happy
nectar given to the world by God Himself. In the form of Sri Chaitanya
Mahaprabhu, He introduced the congregational chanting of the Holy
Name. The divine principles of Sri Krishna's lila of love can cure humanity

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from the addiction to mundane lust, and there is no room for sectarianism
in this effort.

Vaisnavism - Real and Apparent

The material nature and the agents of illusion (Maya) often come to disturb
the Vaisnava faith. Due to this, difficulties arise between those who follow
the highest Vaisnava ideals and those who simply claim to do so. The
cheating mentality called vipralipsa manifests everywhere in this material
world. Vaisnava movements are not immune to this. Therefore, it is the
duty of the acharyas to always maintain the purity in their realm of
influence. They must denounce any misuse which may disturb Vaisnava
missionary activities, and cause wrong impressions in the public opinion of
Vaisnavas. Vaisnavism – real and apparent – is a topic which has to be
discussed among Vaisnavas regularly to protect ourselves from our own
immaturity, flickering minds, and mountains of false ego.
Every sincere soul, practicing the precepts of the Vaisnava ideals, can
become a pure soul. If the history of the Caste Goswamis, Smarta
Brahmanas, Prakrita Sahajiyas, and Institutionalists have created a
disturbing influence in this world, it only confirms the famous sloka:

sruti-smriti-puranadi-
pancaratra-vidhim vina
aikantiki harer bhaktir
utpatayaiva kalpate

“Devotional service which is not executed in accordance with the

verdict of the revealed scriptures is simply an unnecessary disturbance to
human society”. (Bhakti-rasamrita-sindhu 1.2.101). We have to do
everything we can to reach the highest purity in our spiritual life and our
spiritual missions. Those who follow the sanatan-dharma are always
dedicated to fighting off tyranny, both in the physical world and in the
realm of thought. If any person manifests symptoms of a true Vaisnava and
promotes the pure values of Vaisnavism, then everyone's heart will
become happy.

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 Relations with Babajis
Renunciates in our sampradaya previously dressed in the way of babajis.
The six Goswamis of Vrindavan wore such dress. At the same time, they
preached vigorously by writing many books, holding regular classes,
inspiring the construction of great temples, and establishing the worship of
the deities with great love. They established holy places and sent their
followers to distribute the literature in all directions. During Srila
Prabhupad Bhaktisiddhanta Sarasvati’s time, babajis such as Srila
Jagannath das Babaji Maharaj and Srila Gaur Kishor das Babaji Maharaj
carried on the tradition. Even today we see many babajis in the Holy Dham
who preach the Gaudiya Math tradition, serving both the Dham and the
devotees who visit there.
However, due to the influence of the age of Kali and the many
unfortunate activities of some who dressed as babajis, that dress was not
respected among the common people at the time Gaudiya Math began.
Many of these so called babajis were living on donations by the pious and
ignorant public without any real contribution to the mission of Sri
Chaitanya Mahaprabhu. Due to their questionable behavior, many fell
under suspicion of public opinion. Among the babaji groups who were not
favorable to the Gaudiya Math were the followers of a Babaji who became
well known for chanting their "own" mantra everywhere. These babajis
were not accepted by the true Radha Kunda babajis.
Considering Sri Radha Kunda the holiest of all places, the Gaudiya
Math took Sri Radha Kunda’s glory all over the world. Yet even some of
the residents of Radha Kunda’s shores, did not appreciate what the
Gaudiya Math had done. Srila Prabhupad Bhaktisiddhanta Sarasvati
Thakur clearly denounced these materialistic tendencies among the
residents of the Dham. At the same time, he gave a clear understanding of
who a real babaji is; i.e. who does and does not deserve the respect given
to a true renunciate. There is, therefore, really no opportunity for conflict.
The Gaudiya Math accepts real babajis and Dham gurus, but stays away
from those who lack substance.

Relations with Caste Goswamis and

Smarta Brahmanas
A person can only be accepted as a genuine Vaisnava if he accepts the
basic precepts of the sampradayas and can explain his course of action

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according to the shastras. Caste Goswamis such as the descendants of the
Nityananda Vamsa, Advaita Vamsa, and Smarta Brahmanas want to limit
mercy to the rights and duties acquired through one’s birth. Sri Chaitanya
Mahaprabhu, along with Srila Bhaktivinode Thakur and the acharyas
following in his line have actively refuted this stand and defeated the idea
in many debates.
The high priest of the demons, often mentioned in the Puranas, is
called Sukracharya. The literal translation is ‘Seminal-Acharya,’ or
someone who declares the birth connection the only way to transmit
powerful positions to future generations. This proposal has always been
refuted by the Vaisnava sampradaya. There are so many stories that speak
of this. One outstanding story is that of Valmiki, formerly a murderer, was
transformed by the initiation he received from Srila Narada Muni and
converted into the great author of the Ramayana, the holy scripture.
In our modern world it is already common for people born in non-
Vedic families and previously addicted to sinful activities to start Vaisnava
missions and initiate others (including brahmin born Hindus) into the real
brahmin Vaisnava tradition. This is a revolution in itself that has helped to
create a great renovation and invigoration of spirit among Hindu born
people both in India and abroad.

Relations with Mayavadis

Vaisnavas and Impersonalists have a rift which goes back to the puranic
times and to the great Vedic acharyas. The Gaudiya Math continues to take
the appropriate strong stand against all who claim themselves to be God or
otherwise, that God has no personality. This is not the forum to enter
deeply into the ontological discussion of this rift. Still, it must be
mentioned here that the material world is full of theories and speculations
leaning on the advaita, or monistic, impersonal world view, which has
created havoc in the minds of the conditioned souls.
Even though many of the impersonalists share a good amount of the
Vedic Vaisnava siddhanta, it still holds true that their apathy towards
serving a personal God in eternity is making their company a danger for
the tender faith of love. Therefore, the Gaudiya Math has taken up the
strong banner of pure monotheism in order to save the world from
voidness and impersonalism. Our acharyas are also well known for their
strong teachings that have converted Mayavadis to the Vaisnava faith.
Followers of the Vedanta schools who exclude the transcendental lila
of the Lord from their conception of Nityananda are not considered

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favorable to devotional feelings of the Vaisnava sanga. As such, they are
to be avoided and cannot be considered theists in the true sense of the
word. Srila Bhaktivinode Thakur even wrote that one should not associate
with those who hesitate to criticize the impersonal interpretation of the
Vedanta.
Since the impersonal interpretation of the word theism already
contradicts the dictionary understanding, one can easily understand how
such an interpretation becomes the source of many arguments. Theo is
God and God is the Supreme Person: the one without an equal - with no
one superior to Him. If the Supreme had no personality, in some way He
would already be less than all the thinking, feeling and willing persons of
His creation. This idea is unacceptable to a Vaisnava, thus he cannot
accept either the Buddhist’s nor the other Impersonalist’s interpretations of
the final truth.
The last snare of illusion, even when accompanied by austere and
pious behavior, is this impersonalist assumption. Without real humility, the
Mayavadi concludes: “There is no higher being or authority above me. I
can save myself. My individuality was a ‘good for nothing’ affair.”
Vaisnavas feel deep compassion for souls with such frustrated
conceptions, but they also understand that the world of love is hiding from
people with such an attitude. Therefore, Vaisnavas try to spread the Holy
Name of the Lord to purify the whole world from such attitudes.

Imitators
Those who claim to practice Vaisnavism but have introduced unauthorized
changes of conduct or conceptions into their practices and philosophy are
called imitationists (imitators) or prakrita-sahajiyas. They have deviated
from the sampradaya. In India, there are many well known groups of such
imitators and their misconstrued teachings such as the Auls, Bauls,
Gauranga Nagari, and Sakhi Bheki and many more, old and new. In
addition, some neophytes claim to already be on the platform of Krishna
Consciousness while they are really not so. To be able to identify the
imitators, Srila Bhaktisiddhanta Sarasvati Thakur Prabhupad compiled a
book called Prakrita Rasa Sata Dusani. At the same time, he re-established
the full glory of the Brahma Madhva Gaudiya Sampradaya through his
Gaudiya Math.
Imitation is generally found when the lazy mentality of the
conditioned soul wants to get a cheaper, easier version of spiritual life.
The misuse of the Vaisnava philosophy to get money, women, or fame will

72
also drag someone away from the real process. The ongoing search for
purity, or permanently watching and always remaining under the guidance
of truly advanced Vaisnavas, is the only protection from falling into the
influences from the external world, and the imitator tendencies within the
mind.

Temples in the Kingdom of Maya

Human beings are subject to a world of misunderstandings. These
misunderstandings also manifests between Vaisnavas. Once, when asked
why there is so much Maya to be found even in a Temple of Krishna, a
sadhu replied: “We should not be surprised when we find Maya in the
temples, we should be surprised that there are temples in the kingdom of
Maya.”
The more branches a tree has, the more opulent he looks, and the
more blessings he will give. Therefore, Krishna's unity is full of diversity.
But, Maya wants to divide and not let the victims get any chance to reunite
with other Vaisnavas. For that reason, Maya invents a great amount of
psychological tricks. Here are just a few of those mental excuses which
keep us away from the much needed sadhu-sanga:
1. My guru is really the only one who can give the highest nectar.
Therefore, I will not associate with anyone who has not realized
this fact.
2. I am so fallen that I will not go to contaminate other devotees.
3. If I associate with other Vaisnavas and their missions, my
disciples will notice that I am not the only real devotee after all,
and they may stop loving me.
4. Maybe my disciples will be more attracted to another devotee -
senior to me - and will want to leave my company.
5. Other Vaisnavas may have different standards than we have in
our temples and the absolute understanding of my disciples may
be disturbed.
6. I do not like to listen for hours when other Vaisnavas lecture.

My spiritual master once wrote me in a letter, “You Westerners are always

in a fighting spirit, and even if you do not want to fight, someone will
induce you to fight anyway.” Let us consider the fact that in almost all
communities soon or later some fight or misunderstanding erupts. What
can be done? Somehow, the locally involved devotees have to solve this
problem; which they usually do quite quickly. Sometimes, however,

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disputes over the jurisdiction of preaching paraphernalia such as temples,
vehicles etc., may endure longer due to an unclear instruction from the
departed spiritual master.
Yet, as we have often witnessed, even disputes such as those
mentioned above do not stop our preaching spirit. Nor do individual
misunderstandings or even fights between individuals and missions usually
affect the overall relationship others maintain with the disputing parties.
They are usually considered secondary. Since smaller and larger disputes
may appear at any time, we should carefully observe how the advanced
devotees deal with such situations. In this way, we will learn to continue
preaching without being too affected when Kali yuga manifests in some
way.
Vaisnava institutions are also not meant to make us lazy, complacent,
envious, indifferent or non-intellectual. They are not created to let others
think for us. Thus, leaders should do well to train their disciples in such a
way that their sraddha, as well as the association with other Vaisnavas of
the same sampradaya can survive in their absence. Otherwise, a cult will
be created, not a branch of the Vaisnava Sampradaya - as Srila Jiva
Goswami conceived of it.
By Krishna's arrangement all little difficulties can be harmonized.
We need only to be attached to real sadhus and preach. Thus, more facility
than we can handle will appear by Krishna's grace; as He can give His
devotees anything at anytime. This is one of the important lessons to be
learned from the Gaudiya Math history. Those who, in the past, had
become enveloped by territorial disputes were rather inattentive to the
preaching and may even have lost some of Krishna's assets due to their
negligence.
On the other hand, those who continued with the real spirit of the
Gaudiya Math preaching work and renounced the easy facilities (by
starting again in the same humble way their guru had started his mission)
received support and new enthusiasm from all sides and expanded the real
service world beyond the limits of expectation. There are many examples
of this still taking place.
As we have come to witness, Srila A. C. Bhaktivedanta Swami
Maharaj, Srila B. R. Sridhar Dev Maharaj and Srila B. P. Puri Maharaj (to
mention just a few very important personalities in the recent history of the
Gaudiya Math) all acted in the same way. They kept friendly ties with
their close Vaisnava friends and godbrothers even if they had disputes with
others. They kept aloof to those discrepancies for the sake of serving their
gurus. They even forgave those who had offended them in the past for the
sake of serving Vaisnava harmony. They worked with their godbrothers in

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a surrendered mood and tried to unite the Vaisnavas for the sake of their
guru’s plans.
They started Vaisnava missions themselves to help spread the real
teachings of their Gurudev to others who prayed to them for help. Even
though they were sometimes outspoken on a particular situation or
disturbance, they did not exclude any actively preaching godbrother or
their disciples from the Gaudiya Math family and their personal blessings.
In addition, they excused themselves for having offended others and
declared that nobody could offend them because they were too fallen
anyway. If this is not enough evidence to prove my point, I am sure we can
go to other acharya examples of the past or present to find that same holy
principle alive.
Kali Yuga is an ocean of faults. Victims of Kali engage in quarrel and
hypocrisy. If we want to progress in spiritual life we must not dwell on the
faults of others. Too much of this activity will simply bring those faults to
manifest within ourselves. If someone is causing a disturbance for others,
he will have to be dealt with by higher authorities. Whatever our opinion
may be, we shall try to be very generous with others, strict with ourselves,
and do everything possible to happily accommodate everyone in the
Krishna Conscious family tree. Those who do not have such a wish, but
rather create antagonism among Vaisnavas, can be understood to be in
great need of help.

Party Spirit is the Greatest Enemy of Truth

Any type of preaching that excludes other Vaisnava branches from
receiving the kind grace of Krishna and our parampara is not very
generous, to say the least; what to speak of those who teach that their
mission is the only one that carries on the true secret of the sampradaya.
This party spirit mentality may impress the new followers of their mission,
but it also goes against the spirit of Sri Chaitanya Mahaprabhu, Nityananda
Prabhu, Abhirama and other non-discriminating distributors of mercy.
Party Spirit can manifest subtly or grossly in a preaching mission
especially with overzealous followers. Every conditioned soul loves to
hear that he joined the most unique mission so that he can think that he is
special. Impartially viewed from a distance, such concepts are nothing but
extended forms of egotism, and the followers of such concepts are, at best,
neophyte Vaisnavas.
Those who engage in party spirit preach the trustworthiness of a
single person or mission. Some preach that their connection provides a

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higher seed of bhakti which is not equaled by others. While they may not
disqualify other acharyas, they often treat their contemporaries with
contempt, especially if they have taken up the service of acharya. In
extreme cases, followers try to transfer the exclusive credibility of acharya
to one spiritual master at the cost of all the other active acharyas.
One of the serious problems with party spirit is that it creates a
disturbance in society (Bhakti-rasamrita-sindhu 1.2.101). Some party spirit
preachers create doubts in new and old devotees about other spiritual
masters. These doubts circulate and damage the faith of disciples of other
spiritual masters. Party spirit preachers will warn others with questions
such as: “Does your guru give siddha pranali?” Or, “What is the adhikara
of this or that guru? Does he know his own spiritual form in Goloka?”
Those who preach with a party spirit do not like to associate with
other Vaisnavas who are not under their control. They are often
hypocritical, and are not afraid to commit Vaisnava aparadha or sastra-
ninda. Party spirit, in general exploits the highest philosophy of bhakti by
utilizing it as a recruiting technique. This disturbing mentality is typical for
kanistha-adhikaris.
The members of missions with exclusive attitudes and concocted
philosophies tend to be hostile towards other Vaisnavas and are easily
offensive. They try to find faults with other Vaishnavas and thus try to
draw support for their distorted conclusions. If their followers realize the
truth of the situation, they naturally lose faith in such leaders. Such people,
without the connection with the WVA-VVRS, are unfortunated because
they have not learned to associate with other Vaishnavas.
It is the duty of an acharya to protect his disciples in the beginning
stages of their faith from outside influences that may disturb their tender
creeper of devotion. With the emerging world Vaisnava community we
should try to harmonize with a common universal interest of saving souls
in this world under the banner of Lord Chaitanya's Sankirtan Movement
rather than clash with different centers of local interest. Love, trust and
respect to all sincere Vaisnavas is a fundamental principle of sadhu-sanga
in the active and living tree of the parampara of Sri Chaitanya
Mahaprabhu.

Branches of the Chaitanya Tree

The congregational chanting of the Holy Name inaugurated by Sri
Chaitanya Mahaprabhu is the recommended process of spiritual relief
which calls upon humanity to change its material course of action and

76
degradation. Thus, the only reason to establish a Vaisnava mission is to
help relieve humanity’s suffering and, in this way, please the Supreme
Lord. Those souls who aspire for the association of other devoted souls,
being attracted by the call of the Vaisnavas, need relief centers where the
ideals of the Vaisnava faith are being taught and practiced. These places
cannot be contaminated by the selfish, ulterior motives or sense of private
proprietorship. Therefore, it is necessary for the acharya to establish some
kind of religious trust which will assure the transcendental nature of the
activities which develop in and around the temple or ashram community.
Such places are the best oasis, within this dark world, where people can
participate in the loving devotional service of the Supreme Lord.
A new branch of the Chaitanya tree manifests as a natural process
springing from the inspiration of an acharya who wishes to continue the
mission of his guru. Sometimes this creation of a new branch is
accompanied by birth pains due to the lack of acceptance and support from
other Vaisnavas. To establish the dignity and credibility of such a mission
it is necessary to pronounce its beliefs and procedures of service as part of
the preaching activities.
The nature of a transcendental community may vary according to the
acharya and the sevaites (or board of directors who protect the spiritual
nature of a temple). For the maintenance of the community, the acharya
will establish the rules and regulations. However, in such maintenance, one
principle remains of paramount importance: the purpose and the assets of
the community shall not favor any individuals material interests- otherwise
the purpose of the spiritual oasis will be spoiled.

Purity Among Acharyas

Personality cults pervade the earth. Followers of so called incarnations of
God, music celebrities, movie stars, and politicians, are misguided and lose
their valuable human opportunity for self-realization. Is the Vaisnava guru
another person to guide his followers according to his own whims? In the
jungle of this material world, where everything, including religious
vocabulary, is used for selfish ends, it is rather difficult to get a clear
picture. Superficial observers are immediately at a loss; but those who are
sincere, even if they have no connection or clue as to God’s nature can rely
on their inner guide to direct them towards the truth. Since every genuine
guru will always give all the credit to his guru, considering himself nothing
but an instrument to implement his guru’s wishes, it is clear that only via
the criteria of guru, sastra, and sadhu shall someone be accepted as a bona

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fide acharya or guru among the Vaisnavas. This means that his teachings
are subject to the check and balance approval system within the Vaisnava
family.
In some cases, where persons have wrongly taken guru positions,
there have been deviations from the true Vaisnava path and these
personalities have temporarily mislead their followers. Purity in purpose,
therefore, is recognized only when someone sticks to the goal of his guru
and thus the whole sampradaya. In this way, there is no difficulty when
different branches of the sampradaya overlap geographically or in a certain
function, since it is assumed that they all follow the common cause and
respect the principle of Unity in Diversity.

Do Not Neglect Any Vaisnava

Krishna loves the nirupadhi Vaisnava who executes His service without
being noticed by anyone. But, if he is neglected by other Vaisnavas,
Krishna does not accept the service of such devotees. The following
narration reminds us of this fact:
When a Raja Suya sacrifice conducted by Yudishthira Maharaj ended
successfully, the bell which hung in the center of the arena was known to
ring on its own accord. Once, however, after the Brahmanas finished all
their offerings to the Supreme, the rishis, and the demigods, everyone
looked towards the bell but nothing happened. In desparation, Yudishthira
asked Krishna for help. Krishna told them that they had worshipped all the
great personalities but had neglected the simple humble Vaisnava. Arjuna
knew one such devotee who lived in a straw hut outside Hastinapur. He
went to bring him to the arena. The Vaisnava was reluctant and only upon
hearing that he would meet Krishna did he agree to go with Arjuna on his
chariot. There he was worshipped by all and Draupadi cooked a feast for
him. He mixed all the different preparation together and ate with delight.
Then he was taken back to his home and everybody looked towards the
bell. Nothing happened. Yudishthira Maharaj was worried. There seemed
to be no solution. Again the last resort was Krishna. “What mistake did we
commit now?” Krishna told them, “Somebody must have offended that
Vaisnava.” They asked all, but everyone denied it. Finally, when they
asked Draupadi she lowered her head and said, “Yes, I offended him. I
cooked a nice feast for him, but when he mixed all the preparations
together I thought this devotee has no culture.” Krishna confirmed that this
was the offense. The next day Arjuna went to the same devotee. Again, it
was difficult to convince him to return but finally he could not reject

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Arjuna’s pleading. He was worshipped and Draupadi cooked another, even
bigger feast for him. He mixed all the preparations together and as he ate
the last morsel of food, the bell started to ring with great force and all the
assembly rejoiced.

Nothing Bad Happens Without Good Reason

Initially I thought that by joining a Vaisnava ashram all my problems
would be finished. Well, I was wrong. We have to be alert at every
moment so as to not fall in Maya. Kanaka (desire for wealth), kamini
(desire to satisfy our lust), and pratistha (desire for fame) always linger
within us waiting to catch us in an inattentive moment. Spiritual
advancement is not acquired by simply staying in the mission for many
years. Even elder members of missions have to be careful. In truth, we are
only safe in the pure praying mood of a helpless soul aspiring for true
devotion.
There is a saying in South America: “Nothing bad happens without
good reason.” We have experienced many difficult moments in our ashram
life as well as in the history of Vaisnava missions. Why do such
difficulties occur? Krishna is the supreme controller: When He sees His
devotees entangled, or with offensive mentalities, He makes drastic
arrangements to protect the path of purity.
Even in my most difficult moments and after apparently insolvable
situations, I soon discovered the blessing in disguise. For example, I was
told not to associate with advanced devotees for the sake of institutional
concerns. Nevertheless, I disregarded these formal objections and thus I
obtained the merciful association of pure devotees of Krishna; whom are
very rarely found.
Impartially said, I have to thank all those who have, even unwillingly,
made my life so complicated that it forced me to move onward on this path
of the search for Sri Krishna.
The ups and downs within our sampradaya can also be seen as ways
of preserving the sampradaya’s purity. They help spread the essence of its
teachings free from any institutionalized control. Srila Bhaktivinode’s
writings confirm this in many of his historic statements such as:
 Sectarianism is the greatest enemy of truth.
 As long as they are ignorant, we should expect that they will act
ignorantly.
 If you cannot find inner peace, you must, as Vyasa did, knock at
the inexhaustible fountain of truth.

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  Vaisnavism is the religion of liberty, unmixed truth, and absolute
love.

Lessons to be Learned

Srila Raghunath Das Goswami describes: „In the absence of my beloved

Gurudev even Govardhan looks to me like a great python and Sri Radha
Kunda, the holiest of all places, looks like a tiger mouth ready to devour
me.“ In truth, the disappearance of one’s guru is one of the most difficult
moments in a disciple´s life. In separation of Sri Guru, life seems to be
unbearable. In addition, many difficulties concerning how to continue the
acharyas mission naturally arise.
To continue the guru’s mission after his departure, it is necessary for
some Vaisnavas to give shelter to newcomers just as the acharya gave to
all of his personal disciples. But who is qualified to continue his mission?
This question gives rise to so many opinions. Some may be perfect, some
may be wrong. How the spiritual lineage continues after an acharya leaves
frequently takes some time to manifest. We may wish for a formal or
institutionalized solution during this time, but this transitional period is
necessary to awaken all the disciples of the spiritual masters to the need of
their own complete surrender.
Our guru has taught us how to recognize a real Vaisnava and the true
philosophy. He has taught us to preach the Vaisnava siddhanta to
impersonalists and to atheists. He has warned us about so many gross and
subtle deviations. Now, in his absence, we are hopefully mature enough to
remain faithful to his teachings. We must learn to act correctly. If we have
not yet done so, it is the time to fully surrender. Otherwise, confusion will
be unavoidable.
How shall we continue to preach with enthusiasm without the
presence of our Gurudev? To whom shall we send the new devotees to
take shelter of as we did when we met Sri Gurudev? So many tests are
coming now, all of a sudden. Are my godbrothers really qualified to
continue the disciplic succession as gurus? Or, is it because of my envy
that I am seeing so many faults in them? In this way, our mind will search
for a clear understanding of how to continue, or better yet, how to
surrender more in our life. The process of Krishna Consciousness is
voluntary, and in the end we all have to decide with our own hearts how
we want to continue the order of our guru. Our own understanding of our
guru’s order will be our only guiding light.

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 After the disappearance of my diksa guru Srila A. C. Bhaktivedanta
Swami Maharaj, and after the disappearance of my sannyas guru Srila B.
R. Sridhar Maharaj, I experienced many unexpected difficulties. During
that time, I also studied the history of the Gaudiya Math. What appeared at
first to be very chaotic and extreme, later revealed itself to be an urgent
intervention by Krishna to teach us the basic principles of a pure disciplic
succession. Whatever painful development had to be witnessed was a
lesson to be learned for the many who only very recently had come in
contact with the disciplic succession. In the long run, these lessons, which
we have had to learn very quickly, will prove to be the struggle of the
disciplic succession against contamination and misuse. It will also be
understood that any time a personally motivated individual takes a position
in a spiritual organization, it is doomed to failure. Here are some examples
of the lessons we have received.

Acharya Transition - Theory and Practice

In the past, acharyas have prepared their disciples for the moment of
physical separation in different ways, but, to my understanding, none of
them changed the dynamism of the guru parampara. Some acharyas
appointed some rittvik acharyas to initiate on their behalf; indicating that
such rittvik acharyas could become real acharyas after their departure.
Others appointed a secretary for the mission after their departure. Some
acharyas left a paper declaring a particular dear and trusted disciple to be
the next acharya in charge of the temples and Deity worship which were
established by him. There are really no hard and fast rules concerning what
an acharya must do in such cases. But, one thing remains without a doubt:
No acharya has neglected the need of the plurality and dynamics of
spiritual revelation which permeates the scriptures and the living tradition
again and again.
For technical reasons, or to avoid devotees fighting over the use of
assets, the guru may easily put his assets and trust upon one particular
disciple. Yet, his and Mahaprabhu's order to all his disciples is clear: All of
you should try to save others by becoming gurus yourselves and teaching
the conclusions of the Srimad Bhagavad Gita and Srimad Bhagavatam.
Interpretations which tried, in the past, to limit the spiritual revelation of
an acharya to one institutionalized outlet all proved to be wrong; bringing
about embarrassment for that mission. In other words, every disciple shall,
according to his fullest hearts content, be able to give to others what he has

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received from his Gurudev. This may very easily mean that he has to start
a new branch mission of the Vaisnava tree.
Our spiritual master sent us out so many times. “Go and open new
centers for the mission,” he would say. “Do not be attached to anything
except Krishna and Sri Guru's grace. After all, if Krishna wishes to utilize
you in some special service, he can reveal that very easily.” For this reason
we can tell when an acharya is self-effulgent. As our disciplic succession
confirms; acharyas manifest as lighthouses to show the path in this dark
age of Kali. Krishna will show the acharyas to this world, and we shall
help them as much as we feel inspired to do so.
The past has shown that some acharyas may be the gurus of many
other gurus, while others may just carry on their service almost unnoticed.
Sri Krishna Himself reserves all the rights. Only by His function as caitya
guru, does the relationship guru-disciple come to have validity. Voting,
public opinions, political considerations, or false claims of exclusivity are
bound to fail in this process. They have nothing to do with the guru
parampara. Maybe a guru writes many books, maybe he does not; maybe
he initiates many disciples, maybe he has only one; maybe he is a learned
Sanskrit scholar, maybe he is not; maybe he is born in an Indian brahmin
family, or maybe he comes from a Western mleccha family. All these
differences should not bring us to go against divine principles by
discriminating between one acharya or another.
Srila A. C. Bhaktivedanta Swami Maharaj wrote in The Search for
the Ultimate Goal of life: “To think of one guru as more pure than another
is an offense.” Only Krishna knows everything. On our part, we do well by
simply respecting anyone who actively preaches the true glory of our
beloved guru and Krishna.

The Posthumous Rittvik Escape

Rittvik acharya is a term which is strictly used in our sampradaya to
represent a living acharya under his order. There is no other reference in
our long lineage of another kind of rittvik acharya being implemented. If
there were, everyone would like to be initiated by Srila Rupa Goswami or
Narada Muni through rittvik. Still, due to bad experiences in our
sampradaya and the mental speculation of some devotees, it was proposed
that a new procedure be introduced into the disciplic succession whereby
new devotees could be initiated as disciples of the already departed
acharya. This system, known as the ‘posthumous rittvik acharya system’

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created a good amount of arguments but no viable spiritual solutions for
anybody.
Srila A. C. Bhaktivedanta Swami Maharaj warned us of the dangers
of deviation by giving the Christian example and demonstrating how they
lost their guru-disciple connection over the years. The Sikhs also abolished
the guru system after Guru Govinda Singh. Both systems are rejected by
our sampradaya. In fact, the only case where we have heard of this kind of
posthumous rittvik acharya is in some sahajiya tradition in Bangladesh.
The other inherent danger in the posthumous rittvik acharya proposal
is that the person who is offering rittvik connection to a disappeared
acharya is acting on his own whim; and when he does not live up to the
standard of devotion himself, he will abandon the newcomer to an
unprotected life.
The acceptance of a living spiritual master as the principle of
becoming the servant of the servant of God cannot be voided simply
because the opportunity exists for unqualified persons to occupy such a
post. Guru, shastra, and sadhu are the guides on the spiritual path.
According to the Vedic principles, if someone who is inspired to find God
accepts another person as his spiritual master, Krishna Himself takes the
responsibility to protect him. This personal connection with a spiritual
master is the greatest relief for the conditioned soul.
Searching for the guru and serving him in any of his forms is an
eternal, voluntary principle which gives true life to our parampara. Srila
A. C. Bhaktivedanta Swami Maharaj highlights this point in one of his
speeches.
„Gentlemen, on behalf of the members of the Bombay branch of the
Gaudiya Math, let me welcome you all because you have so kindly joined
us tonight in our congregational offerings of homage to the lotus feet of the
world teacher, acharyadev, who is the founder of this Gaudiya Mission
and is the President-acharya of Sri Sri Visva Vaisnava Raja Sabha -I mean
my eternal divine master, Om Vishnupad Paramahamsa
Parivrajakacharya, Sri Srimad Bhaktisiddhanta Sarasvati Goswami
Maharaj.
Sixty-two years ago, on this auspicious day, the acharyadev made his
appearance by the call of Thakur Bhaktivinode at Sri Kshetra, Jagannath
Dham at Puri.
Gentlemen, the offering of such an homage as has been arranged this
evening to the acharyadev is not a sectarian concern, for when we speak of
the fundamental principle of Gurudev or acharyadev, we speak of
something that is of universal application. There does not arise any
question of discriminating my guru from yours or anyone else’s. There is

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only one guru, who appears in an infinity of forms to teach you, me and all
others.”

The sincere seeker is taken to his personal spiritual master by the help of
the inner guide, the paramatma, who is God Himself. Thus, the choice of
the spiritual master is mystical. Many people visit different branches of the
Gaudiya Math and also other movements. How faith arises in the heart to
accept someone in particular as a guardian is beyond comprehension. This
process of faith and accepting a spiritual master cannot be administrated by
others. Every soul is responsible for his choice. This applies to the
acceptance of the diksa guru as well as the acceptance of the siksa guru.
Whenever attempts are made to geographically or institutionally restrict
the free flow of faith towards a spiritual master, it results in some kind of
disaster.
We conclude that the posthumous rittvik acharya idea proposed by
some disciples of ISKCON’s founder acharyas is not part of our tradition.
Such ideas will not be embellished by trying to point out that one’s guru is
so extraordinary that from now on the sampradaya will change. This is
really an offense against the guru. No authority in our family has approved
of such distortions. Even if it is painful, we have to work hard and try to
continue serving our guru in separation. It is not enough to hang up huge
pictures of an acharya, play his tapes and quote his words.
If someone is qualified and trustworthy enough to receive the service
of another person, then he would also be a candidate for the transmission
of Krishna’s mercy. If new searchers, who wish to be active in service, are
not finding such qualified Vaisnavas, they should be encouraged to look
elsewhere. There is no need to share the sad company of someone who has
no trust or is not trustworthy. Krishna will help us to regain our
enthusiasm in the association of real sadhus and the family will go on, as
our gurus wish.

The Acharya Appointed by a Committee

Another particular lesson we learned is that acharyas cannot be appointed

or controlled by committees. In the eyes of his disciples, the acharya is
accepted as the fully independent complete authority and representative of
the Supreme Lord. Because of this, his position can easily clash with the
relationship he has with his godbrothers, or with other members of the
mission.

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 Difficulties may also arise with respect to the decisions made on the
assets of the mission, especially if those assets were accumulated with the
help of the acharya’s godbrothers before he started initiating.
On the other hand, institutions need a board of directors. In the
absence of the founder acharya, the board of directors has to protect the
mission, properties, deity worship etc. Combining the acharya tradition
with the board of directors is quite complicated. While different proposals
have been made and experiments performed to solve this dilemma, many
have failed to create harmony in the missions.
Even the grand temples of the great Gaudiya acharyas such as Srila
Sanatana Goswami, Srila Rupa Goswami, and Srila Jiva Goswami were
affected by this type of confusion, giving rise to the Caste Goswami
tradition.
The original free spiritual current was presented by the priests to be a
confined family seminal (sukra) disciplic succession. Worse still, many
young kids in these Caste Goswami families did not have interest in the
mission and started to take advantage of the temples; using them as a
means to make a living or simply for their own enjoyment.
In response to this dilemma, Srila B. R. Sridhar Maharaj suggested that the
original temples started by a founding acharya remain as tirthas for the
future branches of the family. New acharyas, he said, should start new
centers or develop small communities. The tirthas serve to bring together
all the godbrothers of a branch to celebrate main festivals. In the tirtha no
new acharya becomes prominent.
Yet there are so many circumstances to be taken into consideration
here. For example, who will maintain the tirthas? The tirthas will only
work if there are many new branches which are ready to give financial
support to a central tirtha and to send devotees there to keep the worship
running. The sevaites (or the board of directors) no doubt have a great
responsibility, but they can not have jurisdiction over the feelings and
relations a devotee has with his spiritual master.
Let us never forget that every member of a Vaisnava family is a
voluntary member, and that he will remain so as long as he feels that his
heart is properly situated. The sevaites and the respective acharyas who
decide to continue the initiation process shall lovingly try to find a way of
mutual respect and a happy preaching spirit. This is the real test to pass in
order to create unity in diversity and thus have the Vaisnava family grow
without obstacles.

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 The Appointment of an Acharya
as an Exclusive Successor
Not only committee appointments faced severe problems, but another
phenomena also manifested: Some devotees interpreted the nomination of
a successor acharya of a mission to mean that he had the exclusive right to
represent his guru to the world. They believed that anyone else who might
give initiation would not be qualified and would violate Vaisnava ethics.
This concept stifles the preaching spirit.
Srila B. R. Sridhar Dev Maharaj explained that everyone has the right
and duty to give to one’s heart’s content that which he received from his
spiritual master. It is a laudable attempt if someone wants to give spiritual
shelter to others. This can not be controlled by law or restricted in any
way. Srila Sridhar Maharaj even welcomed other acharyas in his lifetime
to initiate and be part of his mission.
The acharya can nominate one of his disciples to continue as acharya
and to manage his temples in order to avoid fighting among the
godbrothers, but the acharya does not limit the line of spiritual masters to
only one particular person. That would contradict the whole Srimad
Bhagavatam and the Chaitanya Charitamrita.
There is a great need in this world for many spiritual masters. The
service done by anyone who is faithful to his guru and feels the inspiration
to protect others should at the least be considered ‘a noble act.’
All these conflicts help us to see that the real dynamic expansion of
Krishna Consciousness can only come from persons who are happily
surrendered in this process as our loving spiritual masters were.

Rank is but the Guinea Stamp;

Man is the Gold of It
Today, the world of Maya is so strong that even leaders of countries are
often caught as cheap little thieves filling their pockets instead of serving
their people. In the name of religion, the most unwanted material activities
can also be found. It is no surprise that people are doubtful about the
intentions of anybody who follows a path of submission to the spiritual
master as the representative of the truth and God’s pure goodness. It
almost sounds unbelievable. Still, this is our path, and our only hope.
The saying, „Rank is but the guinea stamp; man is the gold of it“
comes from the English times when a guinea stamp was printed on gold to

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testify to its quality. Here, we use this popular saying to describe the
difference between a post, a prestigious position, a function or a form, as
compared to the holder of the position and the essential substance which
should stand behind the formal conception. True devotees are the only
gold promised by the Vaisnava guinea stamp of a brahmana, sannyasi,
guru, or mahanta. Fortunately, we have examples of such stalwart devotees
in our Gaudiya Math history that, upon any investigation on their sanctity
and level of extreme dedication, all doubts regarding their purity
disappear.
Unless a person is surcharged with the service life, his acceptance of
other’s service or collaboration is a hoax, and Krishna will sooner or later
expose that painful fact for the benefit of all. Often, some unqualified
people in bureaucratic Vaisnava institutions try to use material facilities
for a lowly purpose that obliges true devotees to withdraw from such
environments to save the dignity of their guru´s line. Therefore, we should
not blindly accept every person who is holding a position among
Vaisnavas, but instead should carefully watch the surrounding sadhus to
see if they are happy with the service of their leader. If other people start to
chant Krishna's name and start becoming good devotees by connecting
with such a leader, Krishna must be using him for His purpose and we
shall show our respect.

Reinitiation - Demoniac and Divine

Our siddhanta points out that in the long run our sampradaya is really a
siksa-guru sampradaya. Nevertheless, the sambandha-jñana (the
knowledge of our eternal relationship with the Supreme Lord) is generally
given along with the diksa connection. Received through the initiation
process, this connection is, in many ways, the life line of a disciple in
spiritual life, as well as the source of his conviction and service. Therefore,
to lose one’s diksa guru is a great calamity in a person’s spiritual life.
Generally speaking, if a Vaisnava has left the service of his guru he
should be saved; whatever it may take. Yet, Vaisnava etiquette must also
be considered. If two spiritual masters have a relationship, they can easily
cooperate with each other to take care of a disciple. This is common in
instances when devotees, especially brahmacaris, need to change their
location. If a Vaisnava requests another Vaisnava to look after his
disciples, there is obviously no need for re-initiation.
In several instances, however, many devotees have lost their faith in
their diksa gurus due to the wrong behavior and insensitivity of those

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gurus. These devotees became very helpless and went searching for shelter
at the feet of other Vaisnavas. Under the circumstances, some received a
connection through initiation from another guru who was in the mood of
offering relief to the suffering devotees. The sentiment was that the
previous initiation was really not valid, since the promised protection was
not given. In such cases, Vaisnavas should be content if his friends and
brothers find a place where they are happy to continue their devotional
service.
Overall, it is up to the criteria of the spiritual master to see how he
wants to deal with disgruntled followers of another guru. It is his
responsibility, and he will receive the reaction if he does not consider the
other Vaisnava’s situation with sensitivity. If, however, re-initiation takes
place between two acharyas or Vaisnava missions without communication
or due cause, it only demonstrates the lack of recognition towards the
genuineness of the other. Any case of motivated preaching against another
guru in order to steal his disciple is clearly offensive and will have
disastrous results. It is desirable if such differences could be eliminated,
and the common cause could be discovered. Guidance with respect to such
situations can be found in the actions of great devotees such as Srila A. C.
Bhaktivedanta Swami Maharaj, Srila B. R. Sridhar Maharaj, Srila B. P.
Puri Maharaj, and many others. Of course, above all, Krishna is the true
enjoyer of all of His devotees.

Transcendental Courtesy
In truth, it is quite natural that close contact between conditioned souls will
be full of difficulties. Even those who have chosen the path of bhakti and
enlightenment sometimes enter the field of misunderstandings and
misinterpretations. In this way our human frailties are exhibited. Devotees
from different missions who meet in Vaisnava functions may not
necessarily agree on every point within their practices and siddhanta.
Tension may also exist between members of the same mission. Still, we
should follow the famous advice: Hate the sin, not the sinner. Differences
such as styles of preaching, over-zealousness of neophyte devotees for
their guru or simple ego clashes should not disturb our overall appreciation
for each other.
Westerns, particularly, often have the tendency to be harsh with each
other. Such treatment is altogether undesirable. Pride, arrogance, conceit,
anger and harshness are clearly described as demoniac qualities in the
Bhagavad Gita and one should not feel justified in this sort of behavior. A

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forum should exist for discussing philosophical points without becoming
blasphemous towards others.
Personal attacks should be avoided and the truth should be spoken in
a pleasing way whenever possible. When a sannyasi once asked Srila B.
R. Sridhar Maharaj if there were any special instructions for him before he
left to preach in the West, he replied: “Yes, there is one thing. You must
not have these harsh dealings with each other.”
In addition, assuming the mistakes of individual Vaisnavas to be a
general trend of an entire group is only a shameful residue of the influence
of the age of Kali. We should all try not to give any space to Kali in our
preaching life and our Vaisnava relations. Meetings among Vaisnavas in a
courteous spirit will always help in resolving misunderstandings.
Devotees are also of different natures. In The Teachings of Lord
Chaitanya, Srila A. C. Bhaktivedanta Swami Maharaj relates that Srila
Rupa Goswami encourages devotees of similar natures to join together and
discuss the philosophy of Krishna Consciousness. In this way their faith
will become strong. On the other hand, if devotees of different natures
clash over the philosophy, they may disturb their faith as well as the faith
of others.
The path of devotional service is full of tastes, as well as degrees of
surrender and conditioning. Not every person can understand every
instruction in the same way. Some instructions of the Vaisnava literature
can only be really understood by very advanced Vaisnavas. Therefore
some literature is practically prohibited for the general sannyasis, let alone
the beginners. Yet this should not become a reason to disrespect each other
or avoid creating a welcoming atmosphere in our temples for all other
members of the World Vaisnava Family.
Each devotee is at a different stage of development. Thus, tolerance
needs to be present in order to allow and encourage everyone to grow in
their Krishna Consciousness. This does not mean that there cannot be
philosophical discussions and dialogue. Rather, such discussions should be
done in a spirit of helping individuals and groups advance in their Krishna
Consciousness.
This attitude could be called transcendental courtesy. Meetings such
as the WVA-VVRS meetings, or the celebrations of a Vaisnava acharyas
Vyasa Puja or tirobhava, are attended by many members from various
missions. During these types of meetings transcendental courtesy is quite
normal. After all, we all have so much in common and so little to disagree
upon, once we start appreciating each other.

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 Customs Within the Gaudiya Math
Sistachara means the rules of conduct and worship, as passed down from
the verbal instructions of the spiritual masters to their disciples. These
unwritten rules of relationship between different Gaudiya Maths find their
roots in the Vaisnava tradition. While missions may differ on certain
subjects, a general pattern can be observed almost everywhere. It is
compulsory, by the nature of the non-sectarian Vaisnavas, for instance, to
be very friendly and appreciative of the devotees and the services done by
members of other branches.
Nevertheless, disputes or misconceptions have entered into various
branches, or between missions, resulting in many unfriendly relationships
in the Gaudiya Math family. Thus, for the purpose of guiding us, I will
record a few of the characteristics of proper Vaisnava conduct that I have
observed in the Gaudiya Math:
1. Whenever any Math celebrates a special festival in honor of their
founder etc., they invite the other different branches in their
vicinity to attend the function. To show respect, the other
missions send a few members to honor the invitation.
2. Respect is shown among the Gaudiya Math members in
accordance with seniority. Often, however, senior members will
reject such respect, choosing to honor a younger Vaisnava who
has done outstanding service. They, in return, will reject that
motion and insist to honor the senior members first. This is a kind
of a loving struggle often observed among real Vaisnavas. In this
way, the speakers are chosen within the meetings, and other
personal care is scheduled.
3. If a Vaisnava comes to bless a meeting or festival he will
generally receive, in accordance with the ability of the host, the
following items:
 A sweet worded welcome.
 A sitting place in the form of an asana made of kusa
grass or cotton. (Senior members are often received with
a wooden bench.)
 A request to speak Hari katha.
 An invitation to take prasadam.
 A donation to cover his travel expenses.
 A cloth.
 An invitation to rest.

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 These are the basic customs observed among Vaisnavas which make
their association very sweet. In fact, these elements of fraternity and
friendly welcome to guests is compulsory for any well educated person.
Even an enemy should not feel ill treated when he comes to your home,
what to speak of other Vaisnavas. To serve them properly only brings
about blessings and happiness.
In addition, a few more points may be mentioned herein:
1. One inquires from an arriving Vaisnava about his initiation and
service connection in order to find out how to properly honor and
encourage this Vaisnava on his path.
2. One should not glorify his guru extensively in front of his guru’s
seniors or his godbrothers. To refer to your spiritual master in
front of his godbrothers with the same name his godbrothers use
for their guru is also not correct.
3. In the Gaudiya Math, in general, we are always in the spirit of
offering respect to others without expecting anything first.
4. If any type of pride comes to contaminate the Vaisnava
relationships, it is just a question of time before Krishna sends a
lesson. We are happy about this. The environment is friendly to
all of us, all of the time.
5. Never despair in difficult moments. Learn your lesson well, and
continue your path of surrender.

Most importantly, we should never forget the sloka by Srila Rupa

Goswami Prabhupad: yena tena prakarena, manah Krishna
nivesayet...“Above all else people should think about Krishna. Later, the
rules and regulations can gradually be introduced.”
Everybody has to be happily accommodated in this family of Krishna
Consciousness. This is the golden rule, and our attitudes should not
interfere with this ideal. Topics such as the different songs sung in
different functions, their rituals, and initiation procedures, etc., are quite
secondary. Even though the book Sat Kriya Sar Dipika, by Srila Gopal
Bhatta Goswami, gives guidance on many samskaras (purification rituals),
we have seen that different acharyas have adopted different simplified
variations of rituals in their preaching practices. This is not a reason for
dispute.
If someone is too much of a neophyte to understand this, he will have
a hard time associating with other Gaudiya Math branches. It is not
possible to apply the same strictness at all times, places, and
circumstances. Let us be flexible, harmonize, and again, always think of
Krishna.

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 The Origin of the Soul

From 1981 to 1996 a controversy arose within the ISKCON limb of the
Gaudiya Math branch of the Chaitanya tree concerning the origin of the
soul. Thus, it will be briefly mentioned here that the Gaudiya Vaisnava
siddhanta, as taught by our acharyas, perfectly clarifies the fact that the
jivas come from Sri Krishna's tatastha sakti (marginal potency) and have
not fallen down from the personal association with Lord Krishna in
Goloka, or from the association of Lord Narayan in Vaikuntha.
In the second chapter, entitled Hari -jana kanda, of „Brahmana and
Vaisnava“ (page 86) Srila Bhaktisiddhanta Sarasvati Thakura states:
„Before acquiring material designations, the living entity is supremely
pure. Even though he is not engaged in serving the Supreme Lord, he
remains situated in the neutral position of santa-rasa due to his marginal
nature. Though the living entity born from the marginal potency does not
at that time exhibit a taste for serving the Lord due to a lack of knowledge
of self realization, his direct propensity of serving the Supreme Lord
nevertheless remains within him in a dormant state. Though the indirect
propensity of material enjoyment, which is contrary to the service of the
Lord, is not found in him at that time, indifference to the service of Hari
and the seed of material enjoyment, which follows that state of
indifference, are nevertheless present within him.
The living entity, who belongs to the marginal potency, cannot
remain indifferent forever by subduing both devotional and nondevotional
propensities. He therefore contemplates unconstitutional activities from
his marginal position. As a sleeping person dreams that he is active in the
physical world without actually being involved in activities, when the
dormant indifferent living entity of the marginal potency exhibits even a
little apathy to the service of the Supreme Lord and situates himself in a
neutral, unchanging condition for even a little time, he is infected by
impersonalism. That is why the conditioned soul desires to merge in the
impersonal Brahman, thus exhibiting his mind's fickle nature. But due to
neglecting the eternal service of the Lord and thereby developing the
quality of aversion to the Lord, he cannot remain fixed in that position. In
this way aversion to the Lord breaks his concentration of mind and
establishes him as the master of this world of enjoyment.
Maya, the external energy of the Supreme Lord, then induces the
marginal living entity to enjoy this world through her covering and
throwing potencies and thus shows the living entity the reality of being
averse to the Lord's service.“

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 In fact, all four Vaisnava sampradayas are in agreement with respect
to this topic. Statements to the contrary (such as those found in Back to
Godhead etc.) or those which lend themselves to interpretation, can be
understood as simplifications within a framework which does not require
siddhantic clarification. At any rate, the secrets of the origin of the soul
are well kept by our Supreme Lord who reserves all rights to fully
facilitate His loving lila, and who does not oblige anyone to have a
relationship with Him.

How Vaisnava Siddhanta Views Copyrights

of Transcendental Literature
By using copyrights someone claims to own the rights of a creative
contribution. Yet this is incompatible with the nature of the divine decent
of knowledge into this world. Limiting the publication of holy scriptures
and their distribution to any one person or institution contradicts the nature
of our siksa guru parampara and the Vaisnava acharyas. Any copyright
claim decision which causes the number of transcendental books
distributed and published to decrease is also certainly not in the interest of
any Vaisnava acharya.
The only real proprietor of the rights is the Supreme Lord Sri Krishna
Himself, and it is He alone who decides which disciple is qualified to
deliver the pure message of his guru. Once, when Srila A. C.
Bhaktivedanta Swami Maharaj was reading the Krishna Book, his
secretary asked him why he was reading his own books. Srila A. C.
Bhaktivedanta Swami Maharaj replied: “These are not my books, they
have been dictated to me.”
While Krishna allows His Bhagavat-Gita to be printed by many
different people, only the real devotees get the blessings of bhakti by
printing this sacred text. Therefore, all other attempts by any Vaisnava
institution to claim the exclusive rights to their acharya’s contributions is
not in accordance with the transcendental law.
The spiritual master is a transparent medium of God who delivers His
teachings to the world. Srila A. C. Bhaktivedanta Swami Maharaj wanted
his books to be distributed by anyone to everyone. When he was present,
even those who kept a distance from the administration of his mission
were allowed to distribute his books. Acharyas desire their teachings to be
handed down through their disciples and other sincere Vaisnavas.

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 A disciple receives the mantra and teachings from his guru; and he
promises to remain faithful to his guru’s teachings. This is the only formal
condition required for a disciple to be accepted. Thus, each disciple has the
right and duty to distribute the teachings of his guru in the way he
considers the most appropriate. It is also true that every Vaisnava mission
naturally wants to use the literature they print and distribute to further their
cause through the invitations printed in the books.
History has shown that the properties of the missions of great
acharyas sometimes end up in the hands of mundane persons unaware of
the sacred meaning of such places. Nevertheless, such people have not
had the opportunity to claim monopoly on the teachings and writings of
their guru and founder acharyas. This is a very important observation. It is
a well known fact that successors sometimes fail to continue the acharya’s
line of pure devotion, while other disciples succeed in carrying on the
essence of the sampradaya.
Due to the misdirection of some leading members of Vaisnava
missions, the properties which their guru established have become objects
of dispute or misuse. Nevertheless, the teachings of any true guru are the
property of all those who carry on the true spirit of his message. Since it
can not be pre-determined who is really a qualified disciple, all have the
right to preach the message of their guru as well as to publish and
distribute his teachings. Only by his own qualification, and not by any type
of nomination, can someone be accepted to represent his spiritual master
properly. We find that this conclusion is supported by the living Vaisnava
tradition. Examples of this include the following:
 All Gaudiya Math branches freely publish the books of the
previous acharyas. I.e. ISKCON published the Brahma-Samhita,
which was previously published by Srila Bhaktisiddhanta
Sarasvati Thakur.
 All Gaudiya Vaisnavas sing the songs of Bhaktivinode Thakur
and of Narottam das Thakur.
 Usually, Vaisnavas are very happy if any other Vaisnava prints
and distributes the sacred Vaisnava literature of any author;
knowing well that Krishna and the author are very happy when
more souls come in contact with the divine truth.
 Since only Krishna can lead someone to his spiritual master
(brahmanda bhrahmite kona..), it is a mistake to think that
someone could unlawfully abuse the teachings of any guru by
distributing and publishing his works.
 For practical reasons, their is no objection to coordinating and
publishing books by previous acharyas in a joint effort by several

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 missions. Yet, this can only be done if the purpose of the
publishing house is transparent and known to all who participate.
Srila A. C. Bhaktivedanta Swami Maharaj himself encouraged his
disciples to write even while he was personally present. How can
a disciple write if he has no permission to quote his guru and to
publish his writings?

Srila A. C. Bhaktivedanta Swami Maharaj started many different divisions

of his publishing house called the Bhaktivedanta Book Trust. I (B. A.
Paramadvaiti) was personally responsible for several Bhaktivedanta Book
Trust departments (in Swedish, Danish, Finnish and Portuguese) from
1973 to 1979.
Srila A. C. Bhaktivedanta Swami Maharaj gave us full freedom to
publish and happily welcomed any new books. His concern was that all
energy should be spent for Krishna, regardless of who will manage it
afterwards. Potentially, every disciple of Srila A. C. Bhaktivedanta Swami
Maharaj and their genuine followers are qualified to start a transcendental
publishing division and to publish Srila A. C. Bhaktivedanta Swami
Maharaj’s, Srila Sridhar Maharaj’s, as well as all the other previous
acharya’s writings. He only has to make sure that the energy from these
books will truly be used for the Lord’s service; otherwise he will be held
responsible by his reactions. It is also necessary for any transcendental
printing department or joint Vaisnava enterprise to be transparent in their
financial dealings in front of all their contributors. As the saying goes:
Clear accounts maintain the friendship, or, Love and trust with good
administration.
The Bhaktivedanta Book Trust and all other publishing divisions in
the Gaudiya Math are nothing less and nothing more than a service branch
of the Gaudiya Math. It is very disappointing when the family members
cannot recognize their other relatives. Are any of our great acharyas like
Srila Bhaktivinode Thakur less important in the Vaisnava history than
Srila Jiva Goswami? Imagine someone from the Radha Damodar temple
trying to claim royalties for any of Srila Jiva Goswami’s books that have
been published by Vaisnavas. It is bad enough that so many wonderful
tirthas, such as the Goswami temples, have been occupied by television
watching and „bidhi“ smoking residents.
It is time to bring the true siddhanta into clear focus. Successors of
an acharya, even if they received the proper appointment , should keep in
mind that their godbrothers have the equal right and duty to carry on the
disciplic succession. This is the law of the disciplic succession.

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96
 Part IV

Attempting to Harmonize

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98
 Our Goal is Quality
Is there any need for, or benefit gained by comparing Vaisnavas to each
other? My godbrothers often rejected elevated Vaisnavas on the plea of:
‘What did he do to save me?’ Or, ‘what did he do for Krishna in
comparison to Srila A. C. Bhaktivedanta Swami Maharaj?’ I felt so sad
that, due to this material comparison, my brothers were deprived of the
sadhu sanga they needed so urgently.
Srila Bhaktivinode Thakur explains that only the highest devotee can
know what level of advancement the others are on. He says that a
Vaisnava’s glories can also be understood by how many temples he
opened, how many devotees he brought to this line, or by how much
literature he wrote or distributed. While every Vaisnava should be very
happy if another Vaisnava is successful in his missionary activities, we
have to consider the many other Vaisnava instructions to get a complete
picture of the right course of mentality to develop.
The Sri Chaitanya Charitamrita states: You should neither criticize
nor glorify a Vaisnava. Srila A. C. Bhaktivedanta Swami Maharaj stresses
in his purport that we may make an exception in connection to glorifying a
devotee for some extraordinary feat he accomplished by Krishna's grace,
but we should never criticize a Vaisnava. This is so important that we can
only refer here to the wonderful book The Heart of Krishna by Srila B. P.
Puri Maharaj. This book shows us how Vaisnava aparadha will destroy
our spiritual advancement.
Srila Sridhar Maharaj confirms that we should only associate
intimately with Vaisnavas who are favorable towards the way our guru’s
mercy and Krishna descended into our lives. At the same time, we should
not associate with those who like to put down our spiritual master, or who
criticize other Vaisnavas unduly. The scriptures also state that a spiritual
master is known by his disciples. A good disciple must therefore take care
to please his guru by representing him well.
Every devotee loves to speak of the glories of his spiritual master. If
he does not understand that same necessity for another, or if he is not
generous in the evaluation of another’s feelings for his guru, we can
understand that he must be very immature. Such a person cannot see
beyond the I and mine platform. He thinks: ‘My guru is the best of all.’
Or, ‘my guru can give something one cannot get elsewhere.’ Such
comments are extensions of ego consciousness, are not in the line of a
humble Vaisnava, and serve only to create disturbance among the spiritual
family.

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 If we give recognition to some person for his great service, this is
acceptable. But, if we commit the blunder of using that fact to put down
another Vaisnava in any way, we will become aparadhis. Even subtle
indications of comparing the glory of one’s guru to show his ‘superiority’
will become an offense to guru tattva, a breach of Vaisnava etiquette, and
in short an aparadha. Every Vaisnava who is accepted by other Vaisnavas
must be a great soul. Among them, the shining stars will naturally be
recognized in their own light. They don't need to be, nor would they like to
be publicized among other Vaisnavas- what to speak of being pushed on
other Vaisnavas. This is nothing but spiritual common sense.
In conclusion, one should treat Vaisnavas properly at all times.
Being sensitive to their feelings is definitely more important than quantity
or quality considerations. We have heard our gurus say that Srimati
Radharani thinks that all are devotees except herself. In the same light,
Srila Sridhar Maharaj told us: “whoever says, ‘I have something,’ we
should offer our respects to from a distance.” Such a person does not
reflect what we are looking for.

Harmonizing Different Standards

Among Gaudiya Maths
With the translations of many books and songs for Srila Bhaktivedanta
Swami Maharaj’s world-wide movement, the worship of Krishna gradually
took on different variations. Who could forget the beautiful Govinda song
composed by George Harrison which Srila Bhaktivedanta Swami Maharaj
introduced in his temples for the greetings of the deities. In addition, in
Africa people celebrated the leading devotees as tribal chiefs, and in Brazil
everybody brought their samba instruments to join in Lord Chaitanya's
kirtan.
Srila A. C. Bhaktivedanta Swami Maharaj's style of preaching in the
West was very revolutionary; but his own guru’s suggestions for preaching
had not been any less revolutionary. To open ashrams for Vaisnava ladies
was quite unique. Yet, Srila Bhaktivinode Thakur had already spoken
about their existence and necessity in Prema Pradip.
This quality of adaptation is not new to our sampradaya. Over the
years, different branches of the Gaudiya Math have developed many styles
of kirtan, artik, puja, and preaching techniques. Both Srila Narottam Das
Thakur and Srila Syamananda Prabhu developed particular kirtan styles.
Vaisnavas of different areas also chanted their bhajans in their respective

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languages, and the influence of their local cultures became noticeable.
Manipuri Vaisnavas and Orissa Vaisnavas are examples of this.
The soul’s craving for love of God is her constitutional right, but in
the external world everything changes to some degree. Even deity styles,
temple constructions, styles of Vaisnava book publishing, festivals, and
prasadam recipes change. While visiting different Gaudiya Maths, I
noticed that they chanted different songs for their morning worship, and
that the artik was also carried out with subtle variation. Some had the guru-
parampara on the altar starting from the right side, some started from the
left; some had a picture of Vamsidas Babaji Maharaj, some did not. Once I
witnessed my sannyas guru, Srila Sridhar Maharaj, eat a piece of pizza out
of love for his Western lady disciple. All in all, I understood that we are
only interested in the essence. Neophyte devotees have the tendency to
think that something can only be done in one particular way but, in truth,
an empowered preacher may make adjustments according to time, place,
and circumstance.
Srila Rupa Goswami Prabhupad states that all bona fide spiritual
masters teach the same essence of Krishna Consciousness even though the
details may change. If the essence is present in a preaching mission and
there is no deviation in the siddhanta, the details of delivering that essence
should be happily accepted. This may not always be easy to understand.
When I first heard of Straight-edge hard-core music for Krishna I was
horrified by the idea. Then, when I met young people who were totally
convinced of Vaisnavism due to their contacts with this music scene, I
recognized my narrow-mindedness in this regard. Today, many Vaisnava
rock groups have affiliated with our temples and help bring many souls
closer to the Holy Name of Krishna.
We have to judge things by their results. We cannot expect all
devotees of the Lord to act in the same way. Krishna loves variety. If,
however, He is displeased with some adjustment made in a mission, it will
come to be known soon or later. As long as we do not forget the essence
of Krishna Consciousness, all differences can be harmonized with a
generous mind. In this way, we will see that Lord Chaitanya's plan is really
for the whole world; and we will not be surprised with all the new
variations that arise as Krishna conquers the hearts of people around the
world.

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 Brihat Kirtan
Harmonizing the devotional community could be compared to
harmonizing a large kirtan. An inspirational kirtan requires the cooperation
of many different types of devotees under proper guidance and conception.
It is the responsibility of spiritual authorities with vision to arrange the
kirtan with everyone’s benefit in mind. Srila Bhaktivinode Thakur states
that the more advanced devotees should lead the kirtan so that everyone
may benefit. A devotee should not lead a kirtan simply to satisfy his
ambitious, passionate nature, ignoring more qualified devotees. Fancy
mirdanga playing with excessively loud beats that drown out the chanting
and call too much attention to the player are also to be avoided. The
instruments used are meant to support the chanting of the Holy Names: the
focus and center of any kirtan being the Name of Krishna. The yuga
dharma is coming together to glorify Krishna through his Names and the
Name should be the prominent vibration supported by all other vibrations.
Life in a community, like a kirtan, requires constant harmonization
and protection. Srila Bhaktisiddhanta Sarasvati Prabhupad used to hold
meetings in which disciples who did not appreciate each other had to say
something good about the other person. Srila Sridhar Maharaj also taught
us that it is simply a waste of time to go adjust the environment - to adjust
everything and everyone around ourselves. Time is better spent 'oiling our
own machine' or working on our own Krishna Consciousness. Srila A. C.
Bhaktivedanta Swami Maharaj changed forever the lives of countless
Westerners by his personal example.

Godbrothers and Goduncles

The topic of godbrothers and goduncles comes up in Vaisnava
communities where a forum of discussion and possibilities of disagreement
exist. In some cases we may criticize our godbrothers, but we should
carefully avoid criticizing our goduncles. Usually, godbrothers have
different ideas and styles that may all please their guru. Sometimes, these
differences lead to the creation of a variety of services and centers.
However, if we criticize our godbrothers in a negative way - by putting
them down, or creating politics against them - then we will commit
aparadha which will disturb our devotional kripa.
With respect to the godbrothers of one’s own guru (one’s goduncles),
the topic is much more delicate. Unless the goduncles have revealed a very

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negative attitude towards the guru, they should also be treated with the
same respect as one treats his guru. As an example of this, Chaitanya
Mahaprabhu showed formal respects in Puri to Brahmananda Bharati who
was not behaving properly, but was a godbrother of his guru.
To meet an unqualified person in the seat of an acharya is very
painful, and we should pray that we may never find ourselves in such a sad
situation. If the heart of a devotee is telling him that a Vaisnava is really
doing something wrong, then he should keep a distance from that Vaisnava
or spiritual master and his disciples. Distance will say enough. Yet, even
if a Vaisnava whose initiating spiritual master has disqualified himself has
to be given aid, it should happen in accordance with the most important
Vaisnava precepts. In the WVA-VVRS it is fundamental to accept all
those who wish to serve their guru of a recognized line. They will be
benefited by that sanga, and Krishna will do the rest to help all of us in this
complicated world.

The Title Prabhupad

In my experience in the Gaudiya Math I have often come across mixed

feelings with respect to Srila A. C. Bhaktivedanta Swami Maharaj being
called Prabhupad by his disciples in front of his godbrothers, or, on the
other hand, the not calling him Prabhupad by his godbrothers. Overall, I
believe the topic of who can be called Prabhupad and when one can be
called by that name can be harmonized quite easily.
We all know that the title Srila Prabhupad has been given to great
acharyas in our sampradaya in the past. (Even other caste Goswamis use it
for their gurus.) Every spiritual master is also considered a great acharya
by his disciples and, as a representative of his guru’s line, he is no more or
less than other spiritual masters. Whatever name or title a spiritual master
accepts to be called by his disciples is really of no business to his
godbrothers. But, as godbrothers, they also have a valid name for him.
This sentiment is understandable in that it would bring about equal
confusion for each of us if one of our godbrothers began being called the
very same name which we are accustomed to use for our guru. It is for this
reason that Srila A. C. Bhaktivedanta Swami Maharaj’s godbrothers call
him Swami Maharaj to this day. Since this book is meant for all members
of the Gaudiya Math family, we have also used his original sannyas name.
It should be understood that it is never a mistake to call one’s guru by
the name one has learned, but in front of the guru’s godbrothers it is the

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proper etiquette to call him by the name known by his godbrothers. The
disciple should also learn not to feel disturbed or upset when his guru’s
godbrother call his guru by their private brotherly name. Sometimes a
godbrother may make an exception to encourage the disciples of his
godbrother, or he may have accepted his godbrother as his siksa guru and
thus also call him his guru name. Such a behavior, however, should not be
expected. Nor should we be surprised if other great Vaisnavas do not
consider our guru to have the same exclusive importance as we do.
Only if such a standard can be introduced will missions and leaders
be able to freely associate with respect and a strong sentiment of Unity in
Diversity. I think that is what all of us really aspire for. After the physical
departure of even the most powerful acharyas in the world, the Vaisnava
world is the only hope for disciples to happily continue in separation from
their guru. This is my understanding of proper Vaisnava etiquette
regarding names of gurus; and it is my heartfelt wish that we can all create
a WVA-VVRS environment where the non-offensive Vaisnavas will share
with each other and help to protect each other’s preaching efforts and
successes.
Every acharya will always be seen in the light of the contribution he
has made to the sampradaya. There is no need to demonstrate the
importance of our gurus by attaching numbers of exclusive titles and
glorification to his name. On the other hand, if some disciples feel
comfortable by glorifying their guru with many titles, we should be
generous enough to accept that. However, let me ask you a question. Why
is nobody anxious to attach many titles to Narada Muni or Sukadev
Goswami when they speak about them? I fear that as long as we make the
names an issue of contempt, we are not really in contact with the
substance.

Divine Reconciliation
Vaisnavas of the world unite for an increased effort to save the conditioned
souls from their karmic reactions. Let us all create the loving network
which will properly exhibit the dignity of the supreme Lord Sri Krishna
and all his empowered beloved sons and daughters. The Visva Vaisnava
Raj Sabha - World Vaisnava Association is the perfect forum through
which we can all associate within the plan of Sri Chaitanya Mahaprabhu.
Therefore, let us join together at meetings, Melas, and festivals of the
WVA-VVRS. Let us share our preaching accomplishments and encourage
each other by hearing from each other. When Srila Sukadev Goswami

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spoke, all the sages of India came to listen. It is well known that the lord
conveys his blessings through his devotees. Thus, we need each other’s
association. Taking a straw between my lips I fall at your feet and beg you
not to deprive all of us of your holy association.
If we can present the world with the religious culture of the Vedic
tradition and a new strength of Unity in Diversity, we will all sing and
dance with increased happiness. Strong, independent acharyas and
Vaisnava missions will all stand up for the one truth of Love Supreme.
They will do so not to control each other, but to exhibit the glories of this
living tradition which continuously grows as more and more people with
Vaisnava faith work to carry on the sacred tradition of the guru parampara.
Additional facilities such as the Internet allow for Vaisnavas to
communicate with each other all over the world. It also allows for the
accessibility of information on Vaisnava missions and their literature for
the majority of households in the world.
Whatever differences may have existed in the past are instrumental in
the growth of our transcendental understandings. Broadmindedness and
Vaisnava love, beyond the limits of one mission or another, is a symptom
of an advanced Vaisnava. It will not always be easy, and some problems
will not be resolved in a day, but this is not important. The effort is the
glory in itself which protects us from any failure.
All true Vaisnavas are members of this sanga. No formalities are
required to be a part of it. But, if we want this forum to be more effective,
it will take many qualified Vaisnavas to invest a lot of energy and ideas.
All volunteers should try to meet and gather further strength and ideas to
make all Vaisnavas happy. In this way the Vaisnava world will further
enhance the Golden age of the spiritual renaissance begun by Lord Sri
Chaitanya in this age of Kali.
Again, I beg to be forgiven for the omissions and possible mistakes
made in this presentation. Time has been short and we want to offer this
publication to you in the year of the 100 birthday of Srila Bhakti Promode
Puri Maharaj, the President of the WVA-VVRS. All Glories to him and to
all the living disciples of Srila Prabhupad Bhaktisiddhanta Sarasvati
Thakur. They have done a marvelous job to help this sanga come together
and have blessed us with their association and encouragement. They, and
all the Vaisnavas make living in this world bearable. We fall at their feet
and pray for causeless blessings. Let the glorious kirtan of the Gaudiya
Math branches embrace the world, so that the jivas may discover real
Love.

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 THE AUTHOR
Srila Bhakti Alok Paramadvaiti Maharaj was born on October 12th, 1953
in the village of Osterkappeln, Germany. At a young age he felt an
attraction to India and the monastic life. At the age of forteen he started
studying the Vedas (parallel to the study of Carl Marx and Western
philosophers). He published a book on social protest and two journals
against the injustices of this world. Still, he could not find any true hope
for the world and the mundane struggle for environmental change.
At seventeen, after analyzing the world of exploitation, he left all
social connections to his society, parents and school, and entered the yoga
ashram of Sri Aurobindo in Germany. There he experienced the life of
impersonal indifference to the struggle of the world. He quickly
discovered, however, that this polite form of atheism did not solve the
problems of the world, nor did it seem to make the practitioners humble or
soft-hearted. The fact that God, the supreme, merciful creator of all, did
not exist in their philosophy, the impersonal yogis succeeded only in
cultivating the pride of having none superior to themselves. Thus, he
decided to dedicate his energy towards finding a true spiritual master.
Soon afterwards his prayers and meditations led him to Sri Krishna’s
Holy Name. He then entered the Gaudiya Vaisnava ashram as a
brahmachari in the recently inaugurated local Krishna ashram of
Düsseldorf, Germany. There, he was trained in the principles of bhakti
yoga and prepared himself to become a disciple of Srila A. C.
Bhaktivedanta Swami Maharaj.
In 1972 he was initiated by Srila A. C. Bhaktivedanta Swami Maharaj
in Paris. His name became Alanath das. From this moment on, his life
became very dynamic. He helped his spiritual master distribute the
message of Sri Chaitanya Mahaprabhu in Europe and America. Then, in
1976, his spiritual master sent him to help the mission in South America.
After the departure of his guru from this world, he struggled to keep
the purity of his guru’s mission. After some years, he joined other
Vaisnavas in India and started associating with various Gaudiya Maths. In
1984 he received initiation into the renounced order of the sannyas ashram
from the great acharya Srila Bhakti Rakshak Sridhar Maharaj. Profoundly
inspired by his teachers, he began initiating disciples in order to help
continue his spiritual masters service.
He started a preaching branch known as VRINDA (Vrindavan
Institute for Vaisnava Culture and Studies), which quickly spread to
various countries. Today the VRINDA mission has 82 centers around the
world. He also founded ISEV (Superior Institute of Vedic Studies) and

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SEVA (Editorial Service of Vaisnava Acharyas). He has published many
holy books and is the author of various others. He is a lecturer in English,
German, and Spanish languages. In addition, he has restored many old
temples in Vrindavan and started many temple constructions around the
world. Vaisnava ecological awareness and ecological communities have
increased strongly under his guidance.
Many lectures on krishna-katha, festivals, book publishing, and
Vegetarian Restaurants are also inspired by him. He has established
country ashrams and has installed deities of Sri Chaitanya Mahaprabhu
and Radha-Krishna in many countries. He has also initiated many new
sannyasis and has sent them out to preach.
His home-study yoga course has spread quickly bringing thousands
of students to study the Bhakti teachings. His latest work is to organize the
University education programs of the WVA-VVRS through the Internet
and through local Vaisnava academies. He has pioneered the preaching on
the Internet, establishing the Vaisnava presence in several languages.
Under the guidance of his siksa guru Srila B. P. Puri Maharaj he has tried
to help unite the different Vaisnava branches from different sectors of
India and other countries through the Visva Vaisnava Raj Sabha. To serve
the dignity of all the great acharyas of the past and the present, and to
show the historic development, need, and nature of Vaisnava Unity in
Diversity, he has now compiled this book.

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 Other books by Swami B. A. Paramadvaiti
ENGLISH
The Yoga Course for Home Study
The Temple president
The Search for Purity
Vaisnava Ecology

SPANISH
The Liberated Woman (La Mujer Liberada)
Predictions for the Present Age (Predicciones Para la Era Actual)
Abortion - Inviting Disgrace (El Aborto- Invitando a la Desgracia)
Yoga vs. Drugs (Yoga versus Droga)
Yoga vs. Occultism (Yoga versus Ocultismo)
Vaisnava Etiquette (Etiqueta Vaisnava)
Illicit Sex (El Sexo Illicito)
The Will (El Testamento)
The Science of Vegetarianism (La Ciencia del Vegetarianismo)
Bhagavad-gita: The Supreme Science (El Bhagavad Gita: La Ciencia
Suprema)
Initiation: The Second Birth (La Iniciación- El Segundo Nacimiento)

GERMAN
Bhakti-yoga - How it came to the West (Bhakti Yoga- Der Weg in den
Westen )

 Some of the above titles are available in two or three languages.

 Tapes are available from the tape ministries in three languages:
Spanish, German and English.
 Many online publications are also available.
 Video recordings are available upon request

For more Information contact VRINDA-Versand:

Address: Suleggstr. 13, 3600 Thun/Switzerland
Internet: http://www.vrindavan.org/

VRINDA secretary INDIA

VRINDA Kuñja Bhut Gali, 30 Gopesvar Road Mohalla
Vrindavan District Mathura UP PIN 281121.
Tel: (565) 443 623 Fax: (565) 442172
Email: [email protected]

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 VRINDA secretary EUROPE
Suleggstr 13. 3600 Thun, SWITZERLAND.
Tel/fax: (033) 227 103.
E-mail: [email protected]

VRINDA secretary SOUTH AMERICA

Jirón Callao 480 con Tacna, Lima PERU.
Tel: 51(14)223844.
E-mail: [email protected]

VRINDA secretary USA:

4138 NW 23 rd Ave. Miami Fl. 33142
Tel/fax: (305) 638 2503
or E-mail to: [email protected]

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 Bibliography
THE FOLLOWING BOOKS HAVE BEEN USED IN OUR RESEARCH:

 NAVADVIP DHAM MAHATMYA - by Srila Bhaktivinode Thakur

 PRABHUPAD BHAKTISIDDHANTA - by Srila B. K. Sraman Maharaj,
Sri Chaitanya Math Publications.
 PRAKRITA RASA SATA DUSINI - by Srila Prabhupad Bhakti
Siddhanta Sarasvati Thakur
 PREMA PRADIPA - by Srila Bhaktivinode Thakur, Vraj Raj Press
c/o ISKCON Vrindavan.
 SRI GURU AND HIS GRACE - by Srila Bhakti Rakshak Sridhar dev
Goswami Maharaj, Guardian of Devotion Press.
 SRI PRABANDHAVALI - by Srila Narayan Maharaj, Gaudiya
Vedanta Publications.
 THE BHAGAVATA - by Srila Bhaktivinode Thakur, Guardian of
Devotion Press.
 IN SEARCH OF THE ULTIMATE GOAL OF LIFE - by Srila A. C.
Bhaktivedanta Swami, Rupanuga Bhajana Ashrama.
 THREE APOSTLES OF GAUDIYA VAISNAVA MOVEMENT - by
Tridandi Sri Bhakti Prajñan Yati Maharaj, Sree Gaudiya Math.

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