Sri Chaitanya Gaudiya Math
Founder acarya: Srila Bhakti Dayita Madhava M. (12th G.). Sisya of His Divine Grace Srila Bhaktisiddhanta Sarasvati Thakura and sannyas from Srila B. G. Vaikanash Maharj.

Samadhi Mandir in Sri Chaitanya Gaudiya Math, Mayapur.
Present acarya: Srila Bhakti Vallabha Tirtha M. (13th G.) Sannyas from S. B. D. Madhava Maharj. Founding member of the VVRS-WVA.
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, His Divine Grace Srila Bhaktisiddhanta Sarasvati Thakura, in Puri.
Large guest houses in the Holy Dham.
A yearly Navadvip Dham Parikram. Every third year a Vraj Mandal Parikram.
A monthly magazine; Krishna Vani.'

Data reprinted from:

Our Family the Gaudiya Math

Published by VRINDA
The Vrindavan Institute for Vaisnava Culture and Studies

A study of the expansion of Gaudiya Vaisnavism and the many branches developing around the Gaudiya Math.

Written by my dear god brother His Holiness Swami B. A. Paramadvaiti Maharaj.

Our Family the Gaudiya Math can be accessed on the Internet at:

http://www.vrindavan.org/English/Books/GMconded.html

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 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 Maharaja (formerly Ananta Vasudev) from the acarya post and sannyas life.
Another example is that nobody would have ever thought that Srila A. C. Bhaktivedanta Swami Maharaja, who was once a grihasta known only to a few Gaudiya Math members, would become a prominent acarya and expand the mission all over the world. When he left for America at the age of 68 and started the worldwide 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 Bhaktivinoda 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. These new branches were considered rebel" branches from the point of view of the two contemporary institutions which managed different parts of the original Gaudiya Math, and any members were taken by surprise by the development of new successful branches outside of their jurisdiction.
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 Prabhupada Bhaktisiddhanta Sarasvati Thakur, already spread his sampradaya to all corners of the world in so many different ways. Srila A. C. Bhaktivedanta Swami Maharaja 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.

(Our Family The Gaudiya Math, by H. H. Paramadvaiti Maharaja)

‘My Devotional Practice’ was written by his Divine Grace Srila Madhava Maharaja. In some ways it parallels another work by one of our predecessor acaryas, His Divine Grace Srila Bhaktivinoda Thakura. Sarangati. In this prayers of surrender the Thakura assumes the mentality of a conditioned soul, for our benefit. Sometimes our Gaudiya acaryas act in a similar fashion as Arjuna did when he was covered by the Yogamaya potency of the Supreme Lord, to enable the discussion with Lord Krsna of the Bhagavad-Gita. In this article Srila Madhav Maharaja seems to take the position of a nirapeksa saddhaka, a renunciate who is concerned with pratistha (false prestige). We should understand that this is simply an expression of his humility and introspection. We should understand that such an elevated Vaisanva couldn’t be actually bothered by such considerations. Srila Madhav Maharaja was named by my gurudeva (His Divine Grace A.C. Bhaktivedanta Swami) to be one of the trustees of the Bhaktivedanta Charity Trust, in 1977, just prior to His Divine Grace’s departure. They were both prominent disciples of Srila Bhaktisiddhanta Sarasvati Thakura and godbrothers. Upon hearing of our Gurudev’s samadhi pastime Srila Madhava Maharaja wept. His Divine Grace Srila Bhakti Dayita Madhav Maharaja departed this world to join the nitya lila of Sri Sri Radha and Krsna a short time after his godbrother in l979. All glories to all the Vaisnava devotees of the Lord who are like desire trees that can fulfill all the wishes of the conditioned souls.

Om Tat Sat

Puru Das Adhikari —July 28, l999

I have left material life for quite some time. Why have I done so? Simply to engage in the devotional service. What type of devotion? Devotion in practice to Lord Krishna . Why Sri Krishna? Lord Sri Krishna is the cause of all causes and my eternal connection is with Him. Who is Lord Krishna? Lord Sri Krishna is the reservoir of all complete blissful existence and has the ability to attract all other living entities (all attractive) by virtue of giving bliss and happiness. He is replete with unlimited knowledge and the seers of the Truth know Him in His three-fold aspect of complete knowledge, existence and bliss.

Who am I? I am His inherent part and parcel, always having an eternal link with the form of Sri Krishna present in me.

What type of link? The link is eternal in all respects. Sri Krishna has two potencies: material and spiritual (para and apara). The spiritual (para) aspect of the pure, casual soul and the apara aspect of Sri Krishna is my mind and gross body with its outgoing senses.

I renounced this material world, knowing myself to be eternally subservient to Him, to dedicate myself in His service. My all gross, subtle and casual bodies are ever in relation with Sri Krishna so thus I will, in all times and circumstances, attempt to engage in His service.

This has since been the nature of my devotions. The question arises, could then I have not stayed in my normal household life and practiced there such devotions? Of course I could. The main obstruction in living amidst the ignorant fruitive workers, is one has to cater for their tastes and that is not going to be pleasant for me. This human form of life is too short for giving indulgence to frivolous pursuits and I am not going to waste it. I assure you, I did my level best to engage my senses in establishing a loving relationship with Sri Krishna, being fortunate to have the association of the dear most servant of Sriman Mahaprabhu. He, with loving compassion, overlooking my disqualification’s, accepted me for what I was, solely to enrich my devotional mood. On having received a touch of his mercy, I enthusiastically resolved to engage my senses unalloyedly in the devotional service of the Supreme Lord. Consequently I set out to follow all the primary injunctions of the scriptures, regarding cultivation of knowledge of the soul, ignoring that in regard to this temporary material body. The public, admiring my indifference to material affairs and rigid cultivation of spiritual practices, started honoring me and began to address me as ‘sadhu.’ (saint). Thus I lived amidst such adoration and fame. Originally, my purpose had been to cultivate my devotion rigidly with submitting myself to rectification in the garb of a disciple. Unfortunately, overcome by the force of my previous bad habits, I once again desired to savor the luxuries of the body and amass prestige.

I had always very much revered and loved my spiritual master. Now, by the burning urge to satisfy my senses, many a time, I think him a stumbling block to my devious ends, for my mind has taken a different turn. I could not confidentially relate to him anymore, even though some reverence to him was still there. I could not perceive him as my well wisher and savior anymore. Further more, if I did attempt to follow his instructions then that would warrant having to give up my whimsical nature. Thus, originally though having resolved to practice devotion to Lord Krishna, I have slowly come to forget this aspiration. My spiritual practices existed now only outwardly in name. Besides the satisfaction of my perverted desires, nothing else could bring any substantial delight to my heart. Previously, in gaining any opportunity for service to the Supreme Lord, I would consider myself fortunate but now I see it as a troublesome task! Service executed for the spiritual master seemed as an opportunity for achieving perfection but now the very same seems burdensome. Enthusiastically, I had been serving all the devotees and saintly people, but the very suggestions of such service would not make me annoyed. My mind now would feel disconsolate in not being indulged in nice, lofty seats and cushions, lengthy praises of adoration, not leaving out sumptuous dainty dishes. I, now, have some reservations to speak to people frankly and openly, being very much afraid of public opinion and loss of prestige. This was not at all my previous disposition and often I would wonder how long could I continue in this hypocritical dress of a devotee.

In the place of true devotions to Lord Krishna, presently only a jumble of self-concocted practices exist. My priority is now to serve my senses and after or during the course of my selfish pursuits, if some little service can be done for the sake of devotion or the devotees then I am not grudging.

I, as a daily function, had always glorified the Supreme Lord spiritual master and the devotees. Only by their mercy did I begin my devotions. Stealthily, asserting myself as non-different form them, now I have stopped to desire to make the Supreme Lord, the devotees and spiritual master and the world in general as my servitors. My object of worship is not lord Krishna anymore. I now maintain only some whimsical rules and regulations for my self indulgence.

In public gatherings, believe me, I had openly declared myself as the servant of the servant of the Supreme Lord, devotees and spiritual master. The truth of the matter is deep inside, I do not consider myself any lesser by any cost. The little respect I had feigned outwardly was only a device to get recognition as a saintly man and for earning prestige.

It is not that, time and again, I have not reflected how I had sunk in this sorry plight. I used to ponder that it must be that knowingly or unknowingly I had committed some offences to the devotees. Offences to devotees usually leads to waning of devotion and slowly such offenders will end up victims of sensual urges and be blinded by self-deception. The fact is I was able to detect my faults time and again but was not ready to confess them on account of my fear of public opinion and loss of my false pride. I always have been reluctant to twin the good grace of the devotees by humbly asking their pardon. Instead was more involved with worldly minded people, to win their false adoration’s, neglecting the pleasure of the Supreme Lord, spiritual master and the devotees.

Pretentiously, for impressing the ignorant and eager for their adoration’s, I took to the practice of solitary devotions of the mendicant also engaging in begging for my subsistence. My restless mind, in nor finding enough solace in these attempts, did not hesitate to find other substitutes without any restriction. In that course, the whole process of my devotions had now degraded to the different attempts for securing wealth, to liase with women, in order to name them do my bidding or to try to secure fame.

Noting my wretched condition, my true well wishers and friends on the spiritual path, counseled me to refrain from these irresponsible activities and take again to the protective guidance of the spiritual master and the scriptures. At one time, it was in taking similar beneficial advice and bading farewell to material life that I had begun spiritual practices.

It is my extreme misfortune that now in the guise of a saint I am directly or indirectly endeavoring in the pursuit of wealth, women and prestige. This usual sort of good counsel no more appealed to me as superior. There are two ways mentioned in scripture: the superior spiritual path (sreya) and the way of natural tendencies (preya) I had left he latter to pursue the former but now suprisingly I am back to my former old ways.

I no more exhibit eagerness to hear the holy recitations of Srimad Bhagavatam from the realized souls. Let us face it, how many times will I have to hear the same old stories? In making an effort to hear such transcendental topics, sleep (drowsiness) usually gets the better of me. On the other hand, in relishing common, vulgar gossip, sleep does not prove to be an obstacle. I could, with heavy gusto, keep way awake the entire night in pursuance of such gossip. The words of the Bhagavatam do not strike me.

The message of Lord Krishna regarding constant practice has slipped from my memory. In having heard some scriptual verses at random, I impulsively have begun to profess well-versed knowledge on devotion. I am convinced that I am able to judge the nature of devotees with my outgoing restless senses and have assured myself only the truth of the Supreme Lord remains to be revealed to me. The transcendental aspect of devotion and the devotees and that they cannot be perceived or understood with these material senses have deluded me. The glories of surrender to the Supreme Lord and spiritual master, I have similarly forgotten.

In hearing the words of the srutis repeatedly, I cannot appreciate their meanings. I have forgotten that the association of the devotees and the spiritual master is never obtained by the ascending process. Sometimes, I contemplate in the direction of performing austerities or other times, doing pious activities, having forgotten that these processes cannot bring one to the proximity of the self-realized souls.

I have forgotten the earlier vows which I had taken in pursuit of devotion, in the presence of my spiritual master, that is to be the servant of the servant of the Lord (Sri Krishna) and not to have any other selfish ambition. I, Having had the highest objectives within the realm of this material universe, have rejected all this to take to the temporary pursuit of trivial sense-enjoyments, which are generally, misery bound. In trying to analyze the cause for this action in a sober frame of mind, I am unable to find an answer.

At one time I used to think that to maintain my life within the proper standard, there was a dire need for ample wealth and for the satisfaction of my senses women were necessary to cater to my whims, not forgetting enough prestige to be ensured, to keep one’s place amidst society. I had formerly known all this to be impediments to devotion, still even after hearing verses like (Bhag. 11.20.27,28)

In the deception of actual renunciation, I have become complacent and reflect that after all, in my tender immature stage of devotion, bad habits are bound to exist. Thus giving indulgence to my passions in an unrestricted manner, blaming it on the fault of vipralipsa. I carry on heedlessly. In actual fact, the scriptures recommend control of the senses and works with detachment in the performance of devotion (unmotivated). There is no scriptural backing for the indulgence of the senses unrestrictedly and this too I have forgotten. Ideally, until the time I become absorbed in pure devotional service of the Lord, till that time, the scriptures recommend that without forgoing devotional practices, side by side to enjoy the necessary material enjoyments, seeing the futility of such. On the contrary, in seeing this sense gratification as impediment to devotional practice, there is no way of ridding this from our heart. I have forgotten all of these statements.

Factually, meditating on the glories of lust, enjoyment, association of women, earning sufficient wealth and material fame, will surely lead one to be attached to these eventually. I had come to perform serious devotions but, being allured by the glories of association with women, have rejected celibacy to yearn for marriage, forgetting the transient nature of marriage. I was definitely renounced once but in the contemplation of the momentary pleasures afforded by wealth and forgetting the grief that accrue in such ventures, I have become enrapt in trying for profit. In the eagerness to win the fickle adorations of the worldly and blind to their faults as such, I have disregarded the satisfaction of the spiritual master and the devotees, even to the point of offending them in this mad pursuit for distinction and prestige.

It is not that my dismal state of affairs has not disturbed me. Many a time, I have analyzed that in leading such a depraved life, I have spoiled my chance to attain the lotus feet of Sri Krishna against my ultimate welfare. In trying to rectify myself however, I have been buffeted repeatedly back in the vortex of unrighteousness. In this state, was there any hope for my ultimate welfare, I ask? I definitely would think so.

Irregardless whether I have failed the test in some situations I will, without loss of courage, stay entrenched in the practice of devotion. My eternal, most compassionate, most worshipable master will definitely shower his blessings on me.

This saying is to my heart. I will not become bereft of hope at any time. Nothing other than the bliss of the all compassion Lord will remain in my heart. He will check all such diverse natures and other than that which produces bliss, none others can hope to remain. I am His dear servant therefore He will surely protect and maintain me, of this there is no doubt.

[A prayer for forgiveness of offenses addressed to the Lord.]

Remembering these prayers again and again, in the appeal of relinquishing all my offenses and in order to serve the Lord and His dear servants with determination, I firstly have to pray for service to the devotees and the spiritual master. It is only by his service and by their merciful blessings that I can overcome all spiritual impediments and become absorbed in bliss of devotion. The service of the devotees (Vaisnavas), the spiritual master and the Supreme Lord is my devotional practice.

The narration of Govardhana’s avirbhava, or appearance, in this world and the receiving of the name of "Giriraja" is described in the second chapter of the Vrndavana-khanda of the Garga-Samhita, by Sri Gargacaraya. In a counsel of wise and elderly gopas of Vraja that included Nanda Maharaja and his brother Sananda amongst the discussion, the previously mentioned topics were debated upon. Pandu and Bhisma raised the questions for discussion, and the narration was then told by Sananda to Nanda Maharaja.

As Sri Krishna’s desire to appear with Sri Radha in this world correlated with the desire to descend with the desire to descend to relieve the burden of the world, She said, "Where there is no Vrndavana, Yamuna, Giri-Govardhana, there Radharani refuses to appear," Then Sri Krishna Himself sent His own dhama of eighty-four krosa, one hundred and sixty-eight miles, of divine land, Govardhana, and Yamuna River to the Earth. [The Lord’s transcendental Sri Vraja-mandala-dhama is not some portion or transformation of this Earth. The Lord’s dhama has been sent to this world.]

On the western side of India is Salmaladvipa, where the son of Drona Hill, Govardhana, descended. Govardhana’s appearance made the demigods happily rain flowers down. Other regal mountains headed by Himalaya, Sumeru, and so on, became happy at heart and worshiped Govardhana. They sang the glories of Govardhana, saying, "Govardhana is the perfectly complete svayam bhagavan Sri Krishna’s sporting place from Goloka; Govardhana is the king of all mountains, the mukuta or crown of Goloka, purna-brahma Krishna’s umbrella, with Vrndavana resting in its lap. From now on, Govardhana’s name will be renowned as ‘Giriraja’,"

Once Pulastya, one of the seven munis, as he was touring all the holy places, became stunned upon seeing the beautiful trees, wonderful flowers, fruits, and gardens that the exquisitely beautiful son of Dronacala, Giriraja Govardhana, possessed. Pulastya Muni went before Dronacala and, showing him great worship and honor, said to him, in this way, that he was a Kasi-vasi muni, Kasi has the Ganga, Visvesvara Mahadeva, and sinful persons there receive sadhya-mukti, liberation as their final goal, but they want to perform tapasya there by establishing Govardhana at Kasi. Pulastya Muni prayed to Dronacala like this to give his son, Govardhana, to him. Dronacala was very affectionate to his son, but fearing the curse of the muni, "How will you be able to take Govardhana? Govardhana is eight yojanas (64 miles) long, five yojanas (40 miles) broad, and two yojanas (16 miles) high." This question was asked before Pulastya Muni who had replied that he could easily take it on one hand! [The Garga-Samhita describes Giriraja Govardhana’s breadth as eight yojanas, namely sixty-four miles. But materialistic vision sees it and hears it as only seven miles at present. The parikrama path is fourteen miles.] Govardhana agreed to go along with the muni on one condition, "Muni, wherever you place me down due to the heavy weight, there I will remain." Pulastya Muni promised, "He would take Govardhana to Kasi, not putting him down anywhere on the road." The powerful father of Govardhana, Dronacala, offered pranams and then the muni lifted up Govardhana in his right hand and slowly began to proceed forward. As he proceeded the best of the munis came to Vraja-mandala.

Upon seeing Vraja-mandala’s unparalleled beauty where Sri Krishna’s balya-lila, childhood pastimes, and kaisora-lila, adolescent pastimes, were performed, and remembrance of the Yamuna, gopas and gopis, and Krishna’s pastimes with the youthful Sri Radhika and Her associates, Govardhana had no desire to go to any other place, leaving Vraja. In this way Govardhana became so heavy that the muni felt ill and forgot his own promising talk and thus set Govardhana down upon the ground of Vraja. The best of munis, upon completing his bodily purifications, again began to request Govardhana to come and sit upon his hand as he had done previously. But Govardhana did not accept his requests to get up.

The best of the munis then tries himself to lift but he was unable to do so. Again by the condition of the prayer Govardhana did not want to go, so Pulastya Muni became extremely angry and said, "Because you did not fulfil my aspiration, every day you will decrease one sesame seed." From that time on Govardhana Hill shrunk one sesame seed per day…

Om Tat Sat

Puru Das Adhikari

Pradyumna Misra Das Brahmacari