Srila Prabhupada and the Gaudiya Matha

Saturday, 22 May 2010 / Published in Articles / 36,826 views

By Drutakarma Dasa

submitted by the Editor

(Editors note: This paper was written over 10 years ago).

If you prefer you can download and read this paper offline from here

Introduction

Why, some question, is ISKCON so reluctant to accept guidance from gurus from the Gaudiya
Matha? Why, they wonder, does ISKCON wish to limit its association with those who have taken
initiation from such gurus? To fully appreciate the reasons for this, we have to look at the history
of Srila Prabhupadas involvement with the Gaudiya Matha. After all, Srila Prabhupada was the
founder-acarya of ISKCON, and members of ISKCON naturally look to him for guidance in all
aspects of spiritual life, including how to relate to other followers of Bhaktisiddhanta Sarasvati
Thakura.

This essay will not be simply a catalog of every bad thing Prabhupada ever said about the
Gaudiya Matha and various of his Godbrothers. I have endeavored to give a balanced picture of
Prabhupadas statements, and have included the positive along with the negative. I wont ignore
statements Prabhupada made during his last days regarding the possibility of reconciliation and
cooperation with the various Gaudiya Mathas. Neither will I ignore the entire history of
Prabhupadas dealings with the Gaudiya Matha. In short, this essay will attempt the difficult task
of analyzing all of Srila Prabhupadas various kinds of statements about the Gaudiya Matha with
a view towards assessing their combined meaning for ISKCON today.

First Encounters
Srila Prabhupada first encountered the Gaudiya Matha in Calcutta in the year 1922, when he was
invited by a friend, Narendranatha Mullik, to meet Bhaktisiddanta Sarasvati Thakura. At that time
Prabhupada was a follower of Gandhi. He was reluctant to meet Bhaktisiddhanta Sarasvati, but
his friend insisted. The meeting was a crucial turning point in Prabhupadas life. He was won over
by Bhaktisiddhantas purity and intelligence. At this first meeting he also received an instruction
from Bhaktisiddhantato spread the teachings of Lord Chaitanya in the English language.
Prabhupada was convinced he had met a very saintly person, and he concluded that the mission
of Lord Chaitanya was in capable hands.

Bhaktisiddhanta had started the Gaudiya Matha in 1918 with the cooperation of Kunjavihari
Babu, for short Kunja Babu, later known as Bhaktivilasa Tirtha Maharaja, or, for short, Tirtha
Maharaja. He eventually became head of the Chaitanya Gaudiya Matha in Mayapura. This
Kunjavihari Babu was an astute business man. Srila Prabhupada said that Kunjavihari Babu was
materially motivated, and that he wished to have Bhaktisiddhanta as a spiritual front man for an
organization that he himself would control behind the scenes. Concerning Kunjavihari Prabhu
and his desire to earn money, Srila Prabhupada said: And he was always after Guru Maharaja
only for this purpose. Guru Maharaja took that Oh, this man is helping me. But he had no such
plan, to help Bhaktisiddhanta Sarasvati. He had the plan, Keep Bhaktisiddhanta Sarasvati in
front, earn money, and put it in my pocket. (Room conversation, Bombay, Sept. 21, 1973). In a
lecture given in Los Angeles on Bhaktisiddhantas appearance day (Feb. 7, 1969), Srila
Prabhupada said about Bhaktisiddhantas relationship with Kunjavihari (later Tirtha Maharaja):
So in 1918 he started this movement with the help of some disciples. Krsna sent him. So one of
the disciples, he is now Tirtha Maharaja. Perhaps he is He belonged to Rama Krishna Mission
Society. So he is very ambitious. So he took the opportunity of starting this movement, finding
out the saintly person. So apart from that point of view, with his help this Gaudiya Mission was
started, and gradually it developed. So although Prabhupada could see some material ambition
in Tirtha Maharaja, he also gave him credit for helping start the Gaudiya Matha.

In Allahabad

In 1923, Srila Prabhupada moved his family to Allahabad, where he opened a pharmacy. In 1928,
Bhaktipradipa Tirtha Maharaja (different from Bhaktivilasa Tirtha Maharaja) came to Allahabad
to establish a Gaudiya Matha temple, and visited the pharmacy. Srila Prabhupada was happy to
assist. He gave money, and introduced Bhaktipradipa Tirtha Maharaja to his friends. He also had
the Gaudiya Matha devotees give a program in his home. After some time, Bhaktipradipa Tirtha
Maharaja left Allahabad, but a small group of Gaudiya Matha devotees remained to run a
preaching center. One of them, Atulananda Brahmacari, would often visit Srila Prabhupada. At
the invitation of Atulananda, Prabhupada visited the Gaudiya Matha ashrama in Allahabad. Later,
the center was relocated close to Prabhupadas home, and he was able to regularly attend the
programs, where he would sometimes lead the kirtans, playing mrdanga.

Prabhupada describes this time like this: So in this way, in 1928, there was a Kumbhamela. At
that time, these Gaudiya Matha people came to Allahabad to establish a center there, and
somebody else said, somebody informed them that You go to that Prayaga Pharmacy. My drug
shop was named as Prayaga Pharmacy. My name was also there. You go and see Abhaya Babu.
He is religiously He will help you. These Gaudiya Matha people, they came to see me. So Sir,
we have come to you. We have heard your good name. So we want to start a temple here.
Please try to help us. And because I was thinking of these Gaudiya Matha people that I met a
very nice, saintly person, and as soon as I saw them, I was very much engladdened: Oh, here
are these persons. They have come again. So in this way, gradually, I became attached to these
Gaudiya Matha activities. (Bhaktisiddhanta disappearance day lecture, Los Angeles, December
13, 1973).

Through Atulananda, Prabhupada learned of the ongoing activities of Bhaktisiddhanta Sarasvati,

who was spreading the Gaudiya Matha all over India. In 1930, using funds donated by a wealthy
member, he built a large marble temple in the Baghbazar district of Calcutta, and this became
the headquarters of the Gaudiya Matha. During the 1930s, Bhaktisiddhanta sent some of his
leading sannyasi disciples to preach in England and Germany, but they came back with few
results. Srila Prabhupada says, And he sent Bon Maharaja also in 1933 to London for preaching,
but unfortunately, some way or other, he could not do anything, so Guru Maharaja called him
back in 1934. He was not satisfied and sent another Godbrother, gosvami. (Bhaktisiddhanta
Appearance Day lecture, Los Angeles, Feb. 7, 1969)

In October of 1932, Bhaktisiddhanta Sarasvati was leading a circumambulation of the the

Vrindavan area. Prabhupada, because of his work, could not join the pilgrimage, but he did
manage to get away to visit for a few days. At this time he had very good admiration for these
Gaudiya Math people, and he wanted to see what they were doing in Vrindavana (Prabhupada-
lilamrta, vol. 1, p. 64). Srila Prabhupada joined the party at Kosi. He heard Bhaktisiddhanta
speak, listening so attentively that Bhaktisiddhanta took special notice of him.

A month later, he took initiation from Bhaktisiddhanta Sarasvati in Allahabad. Bhaktisiddanta had
come in order to lay the cornerstone for a temple that the Gaudiya Matha would build there.
Before the initiation, Atulananda, the matha president, presented Prabhupada to
Bhaktisiddhanta Sarasvati, who said, Yes, he likes to hear. He does not go away. I have marked
him. I will accept him as my disciple. (Prabhupada lilamrta, vol. 1, p. 71). At the ceremony,
Bhaktisiddhanta gave him both first and second initiation. After initiation, Prabhupada increased
his involvement with the Gaudiya Matha branch in Allahabad.

From time to time, Prabhupada would visit the Gaudiya Matha in Calcutta, especially to see and
hear his Guru Maharaja. Prabhupada was not one of the big leaders of the Gaudiya Matha, but
Bhaktisiddhanta was affectionate towards him and sometimes confided in him. For example, he
told Prabhupada that some caste brahmanas had once plotted to kill him. Srila Prabhupada
noticed that Bhaktisiddhanta was uncompromising in his preaching. Once one of
Bhaktisiddhantas disciples had publically criticized a prominent Mayavadi as a foolish priest,
and some other disciples complained about this to Bhaktisiddhanta, thinking he would
disapprove. But Bhaktisiddhanta had said, He had done well. Bhaktisiddhanta himself was
sometimes quite outspoken in his criticism of opponents, causing some of his own disciples to
speculate that this chopping technique would not work. Prabhupada noted, however, that
those who criticized him fell down. (Prabhupada lilamrta, vol. 1, pp. 75-76).

At a certain point, Abhays business in Prayag failed. Atulananda tried to convince him to join the
Matha, but Prabhupada felt he could not give up his family responsibilities.

In Bombay

In 1933, Prabhupada went to Bombay to start a pharmaceutical business.There he met Gaudiya

Matha members such as Bhaktiraksaka Sridhara Maharaja (Sridhara Maharaja for short) and
Bhaktisaranga Goswami. He helped them and other Gaudiya Matha members establish a branch
there. Prabhupada recalled: We made a party for collecting almsSridhara Maharaja, Goswami
Maharaja, and myself. I took them to some of my chemist and doctor friends, and in two days we
collected five hundred rupees. Sridhara Maharaja would speak, I would introduce, and Goswami
Maharaja would canvass. (Room conversation Mayapura, March 17, 1973). Bhaktisaranga
Goswami tried to induce Prabhupada to come live in the Matha, but Prabhupada remained
apart, conducting his business activities. But he regularly visited the small center on Proctor
Road, and took the responsibility for looking for a bigger building. In 1935 he presented his
famous Vyasa-puja homage to Bhaktisiddhanta Sarasvati at the Bombay Gaudiya Matha. When
Bhaktisiddhanta saw the essay, he was pleased with it, and said that whatever Prabhupada
wrote should be published. Afterwards, Prabhupada arranged the rental of a new place for the
Gaudiya Matha at Gwalia Tank Road in Bombay. In July of 1935, Bhaktisiddhanta came to the
new center to install the Deity of Krishna. Bhaktisaranga Maharaja proposed that Prabhupada
should join the center and become its president. But Bhaktisiddhanta replied, It is better that
he is living outside your company. He will do. When the time comes, he will do everything
himself, You dont have to recommend him. Prabhupada recalled that Bhaktisiddhanta trusted
him so much that he once gave him a large sum of money, and told him to keep it, and distribute
it as necessary to the Matha members. (Prabhupada lilamrta vol. 1, pp. 88-89; based on room
conversation, Mayapur, March 17, 1973).

With Bhaktisiddhanta at Radhakunda

In November of 1935, Prabhupada visited Bhaktisiddhanta at Radhakunda in Vrindavana. At this

time, he had some confidential discussion with his spiritual master. Bhaktisiddhanta was
concerned about how his disciples were fighting over who would occupy which rooms in the big
new temple in Baghbazar, Calcutta. Bhaktisiddhanta told Prabhupada: Agun jvablethere will
be fire. The fire he was speaking about was the fire of party conflict, a fire that could spoil the
whole Gaudiya Matha. Bhaktisiddhanta said, When we were living in a rented house, if we
could collect two hundred or three hundred rupees we were living very nicely at Ultadanga. We
were happier then. But since we have been given this marble palace in Baghbazar, there is
friction between our men. Who will occupy this room? Who will occupy that room? Who will be
the proprietor of this room? Everyone is planning in different ways. It would be better to take the
marble from the walls and secure money. If I could do this and print books, that would be
better. Bhaktisiddhanta then said to Prabhupada. I had a desire to print some books. If you
ever get money, print books. (Prabhupada lilamrta, vol. 1, p. 91).

During this time the manager of the Gaudiya Matha was Kunjavihari Babu. His control was
resented by some of his Godbrothers. Prabhupada recalled later: He was taking money like
anything. But he was a good manager. Other God-brothers complained, sannyasis. Guru
Maharaja used to say that Why you are complaining? You cannot reform him, your God-
brother? And if I would have to keep expert manager like him, I would have to pay something.
Suppose he is taking something, why do you grudge? (Prabhupada laughing) He would say like
that. So nobody could say anything. (Room conversation, Bombay, Sept. 21, 1973)

In December 1936, Prabhupada wrote to Bhaktisiddhanta asking how he could serve him.
Bhaktisiddhanta repeated the same instruction he had given earlier, namely that he should
preach the message of Lord Caitanya in the English language.
Bhaktisiddhantas Departure

On January 1, 1937, Bhaktisiddhanta passed away in Puri. Before departing, he told his disciples,
I advise all to preach the teachings of Rupa-Raghunatha with all energy and resources. Our
ultimate goal shall be to become the dust of the lotus feet of Sri Sri Rupa and Raghunatha
Goswamis. You should all work conjointly under the guidance of your spiritual master with a
view to serve the Absolute Knowledge, the Personality of Godhead. You should live somehow or
other without any quarrel in this mortal world only for the service of Godhead. Do not, please,
give up the service of Godhead, in spite of all dangers, all criticisms, and all discomforts. Do not
be disappointed, for must people in the world do not serve the Personality of Godhead; do not
give up your own service . . . He also ordered that activities of the Gaudiya Matha were to be
guided by a twelve-man governing body commission.

Almost immediately after Bhaktisiddhantas departure, his leading disciples abandoned his order
to serve together under a governing body commission. Prabhupada later recalled: After the
demise, everything burst out. Kunja Babu must be driven out. That was the whole plan of
Gaudiya Matha breakdown. The grudge was against Kunja Babu . . . So that was boiling in
everyones heart. So as soon as Guru Maharaja passed away, so that burst out. And the whole
plan was how to get out this Kunja Babu. . . . This was the cause of breakdown. This was
suppressed by Guru Maharaja under his influence, but the rebellious was there during his
lifetime. And it burst into Therefore he advised that You make a governing body and Kunja
Babu should be allowed to remain manager. This was directly spoken. He never asked anybody
to become acarya. He asked that You form a governing body of twelve men and go on
preaching, and Kunja Babu may be allowed to remain manager during his lifetime. (Room
conversation, September 21, 1973)

Nevetheless, Bhaktisiddhantas leading disciples decided that here should be a single acarya to
conduct all initiations and decide all disputes. Prabhupada explained: None, none of them were
advised by Guru Maharaja to become acarya. His idea was Let them manage; then whoever will
be actual qualified for becoming acarya, they will elect. Why I should enforce upon them? That
was his plan. Let them manage by strong governing body, as it is going on. Then acarya will
come by his qualifications. But they wanted that Because at heart, they were, After demise of
Guru, I shall become acarya. I shall become acarya. (Room conversation, September 21, 1973)

At one point during his illness, Bhaktisiddhanta Sarasvati had written out a brief letter appointing
three trustees, including Bhaktivilasa Tirtha. Prabhupada said, This Tirtha Maharaja was a
trustee, and another Godbrother and this man [Vasudeva]. In the beginning, they were made
trustees. In the beginning, Prabhupada was to undergo surgical operation. So he was a little
nervous, that I may die. So he made a scrap paper, that In case I die, these three disciples will
be trustees of the Gaudiya Matha Institute. Thats all. So this Kunja Babu kept this. There are
many long histories. So one of the so-called trustees was this Vasudeva. So he died, his end was
like this. (Room conversation, Toronto, June 18, 1976). Later, Bhaktisiddhanta had given his final
direction, verbally, about forming a governing body and allowing Kunjavihari (later Tirtha
Maharaja) to remain as manager.

In the struggle for the leadership of the Gaudiya Matha, the trustee Vasudeva went over to the
side of a group of Gaudiya Matha sannyasis led by Sridhara Maharaja. They wanted to make an
acarya, supporting him against the party led by Kunjavihari Babu, who later became Bhaktivilasa
Tirtha Maharaja. This Tirtha Maharaja suggested to the party led by Sridhara Maharaja that
instead of combining together to oppose him they should combine together to preach, and then
he would join them. Prabhupada explained it like this: Tirtha Maharajas only defense was All
right, you want to combine to make a guru. All right, why dont you combine yourself for
preaching? . . . Yes. You have joined together to defeat me. Why dont you preach jointly? What
do you want? That I shall also join and we shall jointly preach. Do this. You are divided amongst
yourselves, and you have joined together to defeat me. Sridhara Maharaja is the leader. . .
Madhava Maharaja also. (Room conversation, Bombay, April 22, 1977)

At first, one court ruled in favor of Vasudeva. But then another court gave two thirds of the
Gaudiya Mathas assets to Kunjavihari Babu, who had his headquarters at Caitanya Matha in
Mayapur, and one third to Vasudeva, who had his headquarters at Baghbazar in Calcutta.
(Prabhupada-lilamrta, vol. 1). But the acarya selected by the Baghbazar party came to a bad end.
Prabhupada said about him: So he died, his end was like this. . . . His wife was a regular
prostitute, and she killed her child, and on this shock, he took poison and died. . . . Naturally, he
became shocked, that This is my family lifethe wife is prostitute and son is killed. What is the
value of my life? This was his spiritual realization. Just see. (laughs) And he was made the chief,
and one of the supporter was Sridhara Maharaja. . . . He was made chief. Guru Maharaja did not
make him chief. But after his passing away, some of our Godbrothers [led by Sridhara Maharaja]
voted him chief. . . . He was homosex and sex, everything. (Room conv. Toronto June 18, 1976) It
appears that the acaryas wife was having an affair, and when her son found out about it and
threatened to tell his father, the boy was killed. Prabhupada said his mother poisoned him.
(Room conv. Toronto, June 18, 1976). The father then committed suicide.

Speaking of the attempts of Sridhara Maharaja, Kunjavihari Babu, and others to appoint an
acarya, Prabhupada later said, Why this Gaudiya Matha failed? Because they tried to become
more than guru. He, before passing away, he gave all direction and never said that This man
should be the next acarya. But these people, just after his passing away they began to fight, who
shall be acarya. That is the failure. They never thought, Why Guru Maharaja gave us instruction
so many things, why he did not say that this man should be acarya? They wanted to create
artificially somebody acarya and everything failed. They did not consider even with common
sense that if Guru Maharaja wanted to appoint somebody as acarya, why did he not say? He said
so many things, and this point he missed? The real point? And they insist upon it. They declared
some unfit person to become acarya. Then another man came, then another, acarya, another
acarya. So better remain a foolish person perpetually to be directed by Guru Maharaja. That is
perfection. And as soon as he learns the Guru Maharaja is dead, Now I am so advanced that I
can kill my guru and I become guru. Then hes finished. (Room conversation, Bombay August
16, 1976)

Kunjavihari Babu continued to press for control of all of the Gaudiya Matha properties
throughout India. The battle went on for decades in the courts. According to Prabhupada,
Kunjavihari Babu had known what would happen long before and had prepared for it: And
Kunja Babu, he is very intelligent man. So from the very beginning he knew that There will be
fight after the demise of Guru Maharaja. So fight will be in the High Court. So at the expense of
Guru Maharaja, let my brother and sons become attorneys and barrister so I will have not to pay
all these things. It was a planned thing. And that is being done. He was a clerk, it was not in his
power to make his brother and sons attorneys and barristers. They were all made at the cost of
Gaudiya Matha to fight . . . in favor of Tirtha Maharaja [as Kunjavihari was later known after
taking sannyasa). These were the planned things. (Room conversation, Bombay, September 21,
1973)

Kunjavihari Babu sold the Gaudiya Mathas printing presses. Bhaktisiddhanta had once said that
he would sell the marble in the big Gaudiya Matha temple in Calcutta in order to print books.
Printing books was his main ambition. Prabhupada recalled Bhaktisiddhantas words, If I can, I
shall sell these marbles of this temple and convert them into books. Prabhupada continued:
That was his ambition. He started a very nice press and this Tirtha Maharaja [Kunjavihari] sold
it. . . Hes not representing Guru . . . . Better lets have money for fight in the court. (Room
conversation, London, July 26, 1976).

But Prabhupada did not join in these battles for high position and control of money and
property. Instead, he was planning how he would eventually fulfill his Guru Maharajas order for
him to preach. Prabhupada later recalled: I was rotting in my household life. Thats all. But I was
planning how to make, how to make this [ISKCON]. That was my desire from the very beginning,
since I heard it. But I was never with them, either this party or that party. And Guru Maharaja
also recommended . . . When there will be need, he will do himself. There is no need of living
with you. It is better to live apart from you. When I was recommended by Goswami Maharaja to
live in the Matha . . . he (Guru Maharaja) said, Yes, he is very expert. He can do. So it is better to
live apart from you. And he will do everything when there is need. He said. I could not
understand. (Room conversation, Bombay, September 21, 1973).

Although countersuits dragged on for years, Kunjavihari had won the main legal battle.
Prabhupada said: He thought, By cheating all the God-brothers, I have got now Caitanya
Matha. And people will come to see Caitanya Mahaprabhus birthplace, and I will get good
income. And it will be distributed amongst my brothers and sons and myself. Thats all. That is
his scheme . . . . It is another way of earning money. (Room conversation, Bombay, September
21, 1973). Prabhupada also said, That was the only endeavor, how legally he could occupy the
bricks and stones of Gaudiya Math. Thats all. He had no other ambition. How to push on
Caitanya Mahaprabhus mission, how to push on Guru Maharajas He had no such. It was
simply show. But real purpose was how to occupy, how to take the whole property. Business. . . .
He advertised that he is the only favorite student of Bhaktisiddhanta Sarasvati. (laughs) But
spiritually he was empty. Materially he was capable, how to manage things. But spiritually he
was zero. That Prabhupada [Bhaktisiddhanta Sarasvati Prabhupada] also knew and everyone
knows. He had no spiritual understanding. Materially he helped Guru Maharaja how to organize.
Therefore he liked him, that This man is expert manager. (Conversation, Allahabad, January 13,
1977)

When Kunjavihari took control of most of the Gaudiya Matha assets, his sannyasi Godbrothers
who opposed him, instead of setting up their own institutions on the basis of vigorous
missionary activities in the style of Bhaktisiddhanta, simply set up temples where they could
make a little money and live peacefully. Prabhupada said, They also, when they saw that This
man is legally taking everything. Gaudiya sannyasis, we cannot go home. We must have some
shelter. No spirit of pushing on. (Conversation, Allahabad, Jan. 13, 1977) Prabhupada also said:
Just see our Gaudiya Matha. Everyone wanted to become guru, and a small temple and guru.
What kind of guru? No publication, no preaching, simply bring some foodstuff My Guru
Maharaja used to say, Joint mess, a place for eating and sleeping. . . . there is a system. Some
clerks, they make a small cooperative hotel. In India there are many. (Room conversation,
Bombay, April 22, 1977). Prabhupada was not objecting that any of his Godbrothers wished to
become gurus. It was the kind of guru they wished to become that he objected to. A real guru
should not be running a temple just to have a place to eat and sleep. There should be vigorous
preaching and publication.

Back to Calcutta
In 1938, Prabhupada and his family moved back to Calcutta from Bombay, where his business
activities were failing. By this time Sridhara, formerly the leader of one of the parties, had given
up fighting and had set up his own mission in Mayapur. He would sometimes visit Prabhupada in
Calcutta, and eventually rented some rooms above Prabhupadas small chemical factory at 7
Banerjee Lane. This became known as the Devananda Sarasvati Matha, and sannyasis such as
Puri Maharaja and Bhaktisaranga Goswami would visit there. Srila Prabhupada would assist
them in their preaching. Sometimes when Sridhara Maharaja was ill, Prabhupada would take
charge of the brahmacaris at engagements, leading the chanting and lecturing.

Prabhupada recalled these times, saying of Sridhara Maharaja: So naturally we had very
intimate talks and he was my good adviser. I took his advice, his instruction very seriously,
because from the very beginning I know hes a pure Vaisnava and devotee, and I wanted to
associate with him, and try to help him also in so many ways. He also tried to help me, so our
relationship is very intimate. After the breakdown of the Gaudiya Matha, I wanted to organize
another organization, making Sridhara Maharaja head. (Room conversation, Mayapura, March
17, 1973)

This is typical of Srila Prabhupadas behavior with his Godbrothers. He could see their good
points and bad points. And he treated them personally, with affection. As far as Sridhara
Maharaja is concerned, we can see that Srila Prabhupada understood he bore a major
responsibility for the breaking up of the Gaudiya Matha. But at the same time, he respected him
as his Godbrother, and was prepared to work with him and even engage him in making another
organization which could better fulfill the desires of Bhaktisiddhanta Sarasvati. Of course, by this
time, Sridhara Maharaja had his own matha and was happy being the head of it.

Around this time, Prabhupada began to write, starting with a piece called Introduction to
Geetopanisad. In recognition of Prabhupadas learning, Bhaktisaranga Goswami wanted to give
him the title Bhaktisiddhanta, but Sridhara Maharaja, thinking it improper to use that title, which
belonged to their Guru, suggested Bhaktivedanta. Srila Prabhupada and Sridhara Maharaja
continued to associate. Although Sridhara Maharaja was somewhat retiring, Prabhupada would
urge him to go out and preach more widely. Prabhupada sometimes asked him to come with him
to confront Gandhi and Nehru and try to convince them to follow the teachings of the Gita more
closely. Prabhupada also helped finance the publication of a book written by Sridhara Maharaja,
a collection of Vaisnava verse called Prapanna-jivanamrta.
In 1944, in the midst of World War II, Prabhupada began Back to Godhead magazine in
furtherance of Bhaktisiddhantas order for him to preach in English. The English language journal
of the Gaudiya Matha, The Harmonist, had ceased publication before Bhaktisiddhanta had
passed away, and the printing presses of the Gaudiya Matha had been sold by Kunjavihari. The
first issue of BTG included an essay by Bhakisaranga Goswami in addition to Prabhupadas
writings. Prabhupada by this time had also started work on a translation of the Bhagavad-gita
and was working on a translation of Chaitanya caritamrta. One night around this time,
Bhaktisiddhanta appeared to Prabhupada in a dream, indicating that he should take sannyasa.

After the war, Prabhupada moved to Lucknow to start another pharmaceutical business, but had
to close it in 1948. At that time, he had another dream from his spiritual master, who again
asked him to take sannyasa. He started another business in Allahabad. Meanwhile he completed
his Gita manuscript, but in 1948 it was stolen. In 1949, Prabhupada began writing articles in
Bengali, for publication in the Gaudiya Patrika, which was run by his Godbrother B. P. Kesava
Maharaja. In these articles he strongly criticized the materialistic mentality, reminding his
Godbrothers of Bhaktisiddhantas style. But he stayed clear of involvement with any of the
Gaudiya Mathas. By 1950, Prabhupada began gradually detaching himself from householder life.
In 1952, he again began to publish BTG.

Jhansi

In October 1952, Prabhupada began preaching in Jhansi, founding the League of devotees in
May 1953. During this time he initiated his first disciple, Prabhakar Misra. At first, it looked as if
he was going to be given a building for the League of Devotees, but later it turned out that he
would have to purchase the building. To raise funds, he returned to Calcutta to conduct business
in 1954. During his stay in Calcutta he lived with some of his Godbrothers at the Gaudiya Sangha.
At first he had no money, so he was supported by the temple. He gave daily lectures on the
Bhagavatam. Eventually, he again became entangled in the affairs of his family. But it did not
work, and he finally he left them for good. He then moved to an asrama run by some of his
Godbrothers just outside Calcutta, at a place called Jhargam. There he lived with Damodara
Maharaja and Paramahamsa Maharaja. Without money, Prabhupada stayed there for some time,
mostly chanting Hare Krishna on his beads and giving some lectures at Bhagavad-gita. After
awhile, he felt confident enough to return to Jhansi to resume his work with his League of
Devotees. Before leaving he obtained a Deity of Lord Chaitanya to install in Jhansi. But he was
not able to raise enough money to purchase the building he was using as a temple and center.
Early in 1955, he went to Vrindavan to convince some of his Godbrothers to purchase the
building. Bhaktisaranga Maharaja did not agree to do this. Kesava Maharaja, however, was
interested in starting a center of his own, and was willing to consider Jhansi. Kesava Maharaja
visited Jhansi with Prabhupada, but in the end decided the place was too remote. Damodara
Maharaja also refused. Prabhupada tried to interest Madhava Maharaja, but the conditions
desired by Madhava Maharaja were not to Prabhupadas liking. In a letter to Mangalaniloy
Brahmacari, a disciple of Madhava Maharaja, Prabhupada wrote on July 16, 1966: Regarding
the Jhansi incidence referred to by your Guru maharaj I may inform you that the donor of the
house did not like to hand over the estate to any individual person. I therefore registered a
society (The League of Devotees) and I invited your Guru maharaj to join it as the head man. But
he, as he was with the then Kunjada [i.e., Kunjavihari Babu, later Bhaktivilasa Tirtha Maharaja]
desired to have the property in the joint name of him and Kunjada. So I became silent and I left
the whole scheme.

In the Asramas of his Godbrothers

In the end, confronted with lack of support and the prospect of long litigation, Prabhupada left
Jhansi and went to Mathura, where Kesava Maharaja had established his own center.
Prabhupada gave him the Deity of Lord Chaitanya that he had hoped to install at Jhansi, and it
was installed at Mathura. Prabhupada stayed for some time with Keshava Maharaja in Mathura,
editing the Gaudiya Patrika paper and helping manage the matha.Shortly thereafter, in July
1955, Bhaktisaranga Goswami asked Prabhupada to come to his Gaudiya Sangh asrama in New
Delhi, to edit his publication The Harmonist (also known by the Bengali title Sajjana-tosani).
Kesava Maharaja agreed to the arrangement, as long as Prabhupada would continue to edit the
Gaudiya Patrika through the mail. It appears, as Satsvarupa Maharaja states in Prabhupada-
lilamrtra (vol. 1, p. 172), that Prabhupada now felt he could carry out his desires to preach
Krishna consciousness within the asramas of his Godbrothers. The Gaudiya Sangha, like the
other Gaudiya Matha institutions, was poor. And Srila Prabhupada, in addition to his editing
work, found himself burdened with basic management chores. He also worked on a Hindi
translation of Caitanya caritamrta. Srila Prabhupada was constantly trying to improve the quality
and circulation of The Harmonist, but his ideas were not to the liking of Bhaktisaranga Goswami
and his secretary Ramanananda Prabhu. They suggested that he take up a position elsewhere. So
in October 1955, Prabhupada found himself alone again in New Delhi. He moved from place to
place, continuing his solitary preaching and in February 1956 revived his Back to Godhead. In
September 1956,. Prabhupada moved to the Vamsi Gopal temple in Vrindavana. By November
1956, he no longer had money left to continue publication of BTG. In 1957 and 1958, he
preached on behalf of his League of devotees in Delhi, Bombay, and Kanpur. During this time, he
began to seriously think of going to the West to preach. By the end of 1958, he was again
spending most of his time in Vrindavana. In October 1958,. having received some contributions,
he again began printing BTG in New Delhi.
In December of 1958, Prabhupada wrote his Virahastaka on Bhaktisiddantas disappearance day.
He lamented the departure of his Guru Maharaja and how the preaching mission he had started
was now languishing. There was preaching everywhere, from the sea to the Himalayas. Now in
your absence, everything is in darkness. The entire poem was published by Kesava Maharaja in
the Gaudiya Patrika. Satsvarupa Maharaja puts Prabhupadas mood nicely: The Gaudiya Math
had been undone by its leaders, and everyone else had scattered like leaves in a storm. It was an
unspeakable loss. And it was an old storyhow the big sannyasis had disregarded their spiritual
masters instructions and had intrigued, disputed, litigated. Violent party factions, false leaders
claiming to be world acaryaand which party had been right? No, both had been wrong, all
wrong, because the Gaudiya Math had disintegrated. Now there were dozens of little mathas,
and no preaching, no real preaching as before . . . . The scattered particles of the Gaudiya Math
had settled quietly into self-satisfied, insular, almost impotent units. And it was the people in
general who suffered. (Prabhupada-lilamrta vol. 1, p. 222).

Sannyasa

For a third time, Prabhupada dreamed his spiritual master was calling him to take sannyasa. Now
he decided it was time. He approached Bhaktivilasa Tirtha Maharaja (formerly Kunjavihari). At
this time, Tirtha Maharaja was head of the Chaitanya Math in Mayapura and was the legally the
head of the Gaudiya Matha, although most of his prominent Godbrothers had left and set up
their own mathas. In April 1959, Prabhupada wrote to Tirtha Maharaja, asking him to consider
his request for sannyasa. Prabhupada also wanted him to sponsor his preaching in the West and
the publication of his manuscripts. One might wonder why Prabhupada was writing to him,
considering his opinion of him. But Prabhupada explained in a room conversation with Gopal
Krishna Maharaja on Dec. 31, 1976 in Bombay that the actual consideration was that the
Gaudiya Matha entity headed by Tirtha Maharaja was Guru Maharajas institution, the
institution founded by Bhaktisiddhanta Sarasvati. So out of loyalty to Bhaktisiddhanta he first
wanted to see if he could possibly fulfill Bhaktisiddhantas will through the institution that
Bhaktisiddhanta himself had founded.

Tirtha Maharaja wrote back, advising that Prabhupada should first of all formally join the
Caitanya Matha. After some time, the matter of his taking sannyasa would be considered. Tirtha
Maharaja also said that if funds could be raised, then his proposals for publication and preaching
abroad would also be considered. The offer was not substantial enough for Prabhupada to
accept. He wrote again, asking for a more definite commitment to his proposal. On May 7, 1959,
Tirtha Maharaja wrote back, repeating his request that Prabhupada first join the Caitanya Matha
and agree to serve the Gaudiya Matha. Only afterwards would decisions be made about his
proposals for publication and preaching abroad. Prabhupada could not accept this kind of offer.
It is interesting to speculate on what would have happened if Tirtha Maharaja had embraced
Prabhupadas offer and given him his unconditional support. Prabhupada himself, speaking of his
later accomplishments, said on December 31 1976: Yes. These things I would have done from
Caitanya Matha.

He then approached Kesava Maharaja in Mathura about sannyasa. Kesava Maharaja strongly
encouraged him to take sannyasa immediately. After his experiences negotiating with Tirtha
Maharaja, Prabhupada was somewhat hesitant, but Kesava Maharajas insistence overcame his
doubts. And on September 17, 1959, Prabhupada accepted sannyasa from Kesava Maharaja in
Mathura. Narayana Maharaja, a disciple of Kesava Maharaja, assisted in the ceremony.
Prabhupada said, I took sannyasa, and then I decided to take up the responsibility of my Guru
Maharaja. I thought that My other Godbrothers are trying, so I am not capable to do it. They are
better situated. But somehow or other, they could not do very much, appreciative activities, in
this connection. (Bhaktisiddhanta Appearance Day lecture, Atlanta, March 2, 1975) Soon
thereafter Prabhupada began his monumental translation of Srimad-Bhagavatam.

Prabhupadas 1961 Vyasa-puja Offering

In February 1961 at the observance of Bhaktisiddhantas appearance day in Vrindavan,

Prabhupada submitted an offering strongly critical of his Godbrothers. Satsvarupa Maharaja
describes the background thus: In honor of their spiritual master, some of Srila
Bhaktisiddhantas disciples had gathered, offered flowers before his picture, and held
congregational chanting in the temple. But Bhaktivedanta Swami thought that they should be
doing much more than that: they should be planning and executing the worldwide preaching
mission that Bhaktisiddhanta had desired. Instead, they were a gathering of independent
individuals, each with his own small idea, each maintaining a small center or living at a center,
but with no world programs, not even a program for India. Most of them had no plans or vision
beyond their own bodily maintenance. Bhaktisiddhanta had asked for a governing body to
conduct his movement, but there was no governing body, and practically there was no
movement. Some who had fought bitterly were again on speaking terms and feared that any
sudden organizational attempts now might simply stir up old animosities. At least they could
gather together and make an offering to their spiritual master. Amongst his Godbrothers,
Bhaktivedanta Swami was a junior sannyasi. Yet he knew he was trying to follow Bhaktisiddhanta
Sarasvati. He saw himself helpless and alone against the vast forces of maya. His Godbrothers
were not an army united against mayas forces, but were more like apathetic monks, growing
old, holding on to religious principles and rituals, devoid of life. How could they gather to
worship their spiritual master without distressfully admitting their failure and, in the spirit of
better late than never, trying to rectify it? (Prabhupada-lilamrta, vol. 1, pp. 248-249)
Prabhupada had written:

Even now, my Godbrothers, you return here on the order of our master and together we engage
in this puja.

But simply a festival of flowers and fruits does not constitute worship. The one who serves the
message of the guru really worships him. . .

Oh, shame! My dear brothers, arent you embarrassed? In the manner of businessmen, you
increase your disciples.

Our master said to preach! Let the neophytes remain inside the temples and simply ring the bells
...

But just take a good look at the terrible situation that has arisen. Everyone has become a sense
enjoyer and has given up preaching . . . .

From the seas, across the earth, penetrate the universal shell; come together and preach this
Krsna consciousness.

Then our masters service will be in proper order. Make your promise today. Give up all your
politics and diplomacy. (Prabhupada-lilamrta, vol. 1, p. 249)

To America

In July of 1962, Prabhupada moved from the Vamsi Gopal temple to the Radha Damodara
temple in Vrindavan. He continued working on his translation of Srimad-Bhagavatam. To raise
funds for printing, he would sometimes go to Bombay, where he approached Sumati Morarji for
free passage on one of her Scindia Steamship Company ships to the United States. When she
finally gave permission, he boarded the ship Jaladuta in Calcutta, in August of 1965. The day
before he left, he visited Bhaktisiddhantas samadhi in Mayapur.

During his early struggles to establish the Krishna consciousness movement in New York,
Prabhupada would sometimes write to his Gaudiya Matha Godbrothers for help. On November
8, he wrote to Tirtha Maharaja, asking for assistance in opening a center. The text of the letter
follows:
Pujaniya Srila Tirtha Maharaja,

Kindly accept respectful obeisances at your lotus feet. Since I have come to the United States of
America I had several correspondence with Sripada Govinda Maharaja. While I was in Calcutta at
that time as well as in our different exchange of letters there was some hint from Sripada
Govinda Maharaja, I should work in cooperation with your holiness and in my last letter I have
already expressed my readiness to cooperate with your holiness and I had to ask from Govinda
Maharaja as to the basic principle of that cooperation. Before I took Sannyasa perhaps you will
remember it that I proposed to join you if my publications were taken up. But some how or
other it was not possible and we missed the chance.

Now here is a second chance and without undergoing a long series of correspondence with
Govinda Maharaja, I am directly writing you about my intention. Srila Prabhupada had a strong
desire to open our preaching centres in the Western countries and both Bon Maharaja and
Goswami Maharaja were deputed for this purpose without any tangible result.

I have come to this country with the same purpose in view and as far as I see it here in America
there is very good scope for preaching the cult of Lord Caitanya. Here the Ramakrishna Mission
is there for the last forty years and I attended their two centres here and I found there is no
appreciable gatherings. Vivekananda preached for Daridra Narayana seva and the practical
Americans question the swamijis of Ramakrishna Mission why there are still so many Daridra
Narayanas lying on the streets and foot paths in India. In America there is no such scene of
Daridra Narayanas lying on the foot path or in other words there is no question of Daridra
Narayana here because every one has ample to eat and there immense vacant places for their
homes. I have not seen a single spot here which is not nicely decorated with good houses and
nice roads. Actually they have built a properous country in this part of the world and so material
prosperity is concerned they are happy in every respect. So naturally there is spiritual hankerings
and because India is well known for her spiritual assets they more inclined to take something
spiritual from the East. But unfortunately either the Ramakrishna Mission or the Yogis have not
delivered the goods they want. I had a talk the other day with Swami Nikhilanand of the
Ramakrishna Mission and he also opined that the Americans are just suitable for the Bhakti Yoga
cult and that is also my opinion.

I am here and see here a good field for work but I am alone without men and money. To start a
centre here we must have our own buildings. The Ramakrishna Mission or any other mission
which are working here all have their own buildings. So if we want to start a centre here we must
have also our own building. To have a own building means to pay at least Rs 500000/-five lacs or
one hundred thousand dollars. And to furnish the house with up to date paraphernalia means
another two lacs. If attempt is made this money can be had also. But I think for establishing
Matha and temples here you may take the charge and I shall be able to make them self
independent. There is difficulty of exchange and I think unless you have some special
arrangement for starting a branch of Caitanya Math transfer of money will be difficult. But if you
can do so with the help of the Bengal or Central Government, here is good chance to open
immediately a centre in New York. I am negotiating with some brokers here who can give us a
house and they have suggested like above. Without our own house it will not be possible to
open our own centre. For me it will take long time but for you it is very easy. The Calcutta
Marwaris are in your hand by the Grace of Srila Prabhupada. If you like you can immediately
raise a fund of Rs 10,00,000/- ten lacs to open a centre in New Work. One centre started, I shall
be able to start many others also. So here is a chance of cooperation between us and I shall be
glad to know if you are ready for this cooperation. I came here to study the situation and I find it
very nice and if you are also agreeable to cooperate with it will be all very nice by the will Srila
Prabhupada. So I am writing you directly this letter to elicit your opinion. If you agree then take it
for granted that I am one of the worker of the Sri Mayapur Caitanya Matha. I have no ambition
for becoming the proprietor of any Matha or Mandir but I want working facilities. I am working
day and night for my Bhagavatam publication and I need centres in the western countries. If I am
successful to start a centre in New york, then my next attempt will be start one in California and
Montreal where there are many Indians also. There is ample scope for working but
unfortunately we have simply wasted time by quarreling with one another while the
Ramakrishna Mission with misrepresentation have made their position all over the world.
Although they are no so popular in these foreign countries they have made a great propaganda
only and as a result of such propaganda they are very prosperous in India while the Gaudiya
Math people are starving. We should now come to our senses. If possible join with our other
Godbrothers and let us make an effort combinedly to preach the cult of Gaura Hari in every cities
and villages of the western countries.

If you agree to cooperate with me as I have suggested above, then I shall extend my Visa period.
My present Visa period ends by the end of this November. But if I receive your confirmation
immediately then I shall extend my Visa period otherwise I shall return to India. Immediately I
want some good assistants to work with me. They must be educated and able to talk in English
as also read Sanskrit nicely. For preaching here two languages English and Sanskrit will be very
much appreciated. I think under your leadership every camp of our god brothers should supply a
man good for this purpose and they must agree to work under my direction. If that is possible
then you will see how our beloved Srila Prabhupada will be satisfied on all of us. I think we shall
all forget now the past fratricidal war and now come forward for a good cause. If they are not
agreeable then do it yourself and I am at your service. Please therefore consider this and let me
know by wire if you are agreeable. Otherwise I shall not extend my visa period but I shall return
to India without being able to do anything tangible at my first tour. Hope you will take this
matter as very urgent and let me know your decision by immediate return of post or by wire to
my above address and oblige. Hope you are all well and thanking you in anticipation.

Yours obediently,
A. C. Bhaktivedanta Swami.

Here again, we see Prabhupada appealing to someone whom he blamed for the dissolution of
the unified preaching institution founded by Bhaktisiddhanta Sarasvati Thakura. Why was he
doing this? Again we must go back to the explanation Prabhupada gave in Bombay in 1976. The
Gaudiya Matha entity headed by Tirtha Maharaja was Guru Maharajas institution, the
institution founded by Bhaktisiddhanta Sarasvati. So out of loyalty to Bhaktisiddhanta he first
wanted to see if he could possibly fulfill Bhaktisiddhantas will through the institution that
Bhaktisiddhanta himself had founded. It appears also that Srila Prabhupada was feeling that
Krishna was indicating his own attempts could not be successful, and that it was in a sense
necessary for him to appeal to his old Godbrother for assistance. But he was not coming to him
simply as a beggar. He had taken up an important order of Bhaktisiddhanta Sarasvati, and was
working in America to achieve it. He had taken a courageous, practical step. And now he needed
assistance. He was offering all the Gaudiya Matha the chance to unite again for preaching. But
we can also see that it would be under his guidance. Prabhupada was not interested in becoming
the proprietor of a temple. We can understand therefore his willingness to cede legal control of
any properties he acquired to the Chaitanya Matha of Bhaktivilasa Tirtha Maharaja, who was
very much concerned about legalities, money, and ownership of properties. But as far as the
actual preaching mission was concerned, that would go on under Prabhupadas direction. As he
says in his letter, each camp of his Godbrothers in the Gaudiya Matha should send him one
person, who would work under his direction.

Tirtha Maharaja replied saying that although he had no objection to Prabhupada starting a
center, Gaudiya Matha funds could not be used for this purpose. It might be possible to raise
other funds, but it would take time. Prabhupada, still hopeful, described in his next letter a
building he had seen at 143 West 72nd Street. He thought it would make a good temple, and he
again asked Tirtha Maharaja to help in purchasing it. Prabhupada had already gotten a promise
of a donation of funds from Padampat Singhania, a wealthy Vaisnava businessman in India. But
he needed government permission to send funds from India, and he wanted Tirtha Maharaja to
help with this. Here is the complete text of Prabhupada letter, dated November 23, 1965:

Pujaniya Sripada Tirtha Maharaja,

May it please your holiness. I am in due receipt of your letter of the 17th instant and although it
is not very encouraging still as I am not a man to be disappointed, I take courage from your letter
as you write to say that there is possibility to raise the fund but it will take some time.
Expecting your reply in the above spirit I had some correspondence with the broker firm and the
latest reply which I have received from them is joined herewith please find.

Dear Sir, In answer to your letter of November 16 regarding the property for sale on West 72nd
Street. This is located at 143 West 72nd Street. It is 18.6 by 100.2. contains a store and basement
both the same size and a mezzanine. The owner is asking $100,000 for the property with
$20,000 cash and will make good terms on a first mortgage that they will take back. As I have the
keys, you can call at me for an appointment to see the property. Yours very sincerely Sd/Louis
Baun for Phillips, Wood Dolson, Inc.

So I have seen the property and the whole space is twice as much as your Research Institute
building on the road which is just in the central part of the city with all good facilities. Now if you
decide to purchase the property, I can assure you that the building is just suitable for our
purpose and it is almost on the same style as your Research institute. The basement can be used
as cooking and dining department, the store as the lecture hall and mezzanine for installing the
Sri Vigraha and personal apartment. The building is quite suitable and once started it will be
possible to raise fund by lectures and membership fees etc by suitable arrangement. So the
immediate investment is about $25,000 and I think this amount you can arrange immediately
and just start a branch of your Sri Caitanya Math or designate the branch as New York Gaudiya
Math. The idea is very nice to think of and it will be a nice reply to the local Ramakrishna Mission
who indirectly denied to allow me lecturing in their hall. You will be glad to know that my
lecturing propaganda is going on and so long I remain here it will go on without any hamper.
Recently one lecture of mine is arranged in our Indian Government House (New India House)
organized by the Tagore Society of New York who organize such meeting only for the most
distinguished persons. The consul and other officers of the New India House are impressed with
my book and practically the 2nd officer (consul) is arranging the meeting inviting all
distinguished gentlemen both Indian and American with Tea Party. The copy of the invitation
letter is also subjoined herewith.

The Tagore Society of New York Inc. Cordially Invites You to a lecture GOD CONSCIOUSNESS by
A. C. BHAKTIVEDANTA SWAMI Date: Sunday, November 28,1965. Time: Lecture, 3:30 P.M. Tea,
4:30 P.M. Place: New India House, 3, East 64th Street. A widely respected Scholar and religious
leader in India Swami Bhaktivedanta is briefly visiting New York. He has been engaged in the
monumental endeavour of translating the sixty volume Srimad-Bhagavatam from Sanskrit into
English. etc.

So my lecturing or appointing one selling agent here for my books is already finished and if I
remain such many lectures can be arranged in different parts of the country. One Dr. Choudhry is
prepared to arrange for my lectures in San Francisco, Los Angeles etc but in my opinion such
casual lectures may be a good personal advertisement but factually they do not make any
permanent effects. But if there is a centre of activity for attracting people as you are doing in the
Research Institute, the people can be trained up in the cult by regular association and hearing
the transcendental sound of Srimad-Bhagavatam. Now we have got our English Srimad-
Bhagavatam and there will be no difficulty to impress the audience with our Siddhantas and any
intelligent man impressed with our Siddhantas will certainly change his lifes mode of action. I
think you may take up this suggestion very seriously and immediately start the centre and other
things will automatically follow. And above all this is to satisfy the transcendental desire of Srila
Prabhupada who desired very enthusiastically to start centres like that in the foreign countries. If
you want to start the centre on rented house, the rent will not be less than three to four
hundred dollars but the space will be one fourth of the house as we want to purchase. If you
agree kindly confirm it by wire so that I can ask the broker to stay the house for some time for
sale to other party. The Christian churches are not very favorable in the matter of increasing the
Hindu religious institutions as it is natural to think with sectarian views. I hope you will accept
this proposal and confirm it by wire on receipt this letter by the end of this month. Hope you are
all well and with my humble obeisances for all the Vaisnavas.

I am your obediently,

A. C. Bhaktivedanta Swami.

Here again, we see Prabhupada giving his Godbrother the chance to let bygones be bygones and
take up the cause of fulfillling one of the major desires of their Guru Maharaja, the spreading of
Krishna consciousness in the West. But his Godbrother was not willing to cooperate to the extent
Prabhupada desired.

In early January, Prabhupada wrote to his Godbrother Bon Maharaja, head of the Institute of
Oriental Philosophy in Vrindavan, asking his assistance with his project of making a temple in
New York, and in particular, with getting the Indian government to allow the release of private
funds.

My dear Sripada Bon Maharaja,

Please accept my humble dandabats. I beg to thank you for your kind letter of the 14th instant. I
am very glad to learn that your first part of Bhakti Rasamrita Sindhu is now out and shall be glad
if you send me one copy so that I can show to persons who are interested in my Srimad-
Bhagavatam. I am also glad to learn that you are now thinking of New York on receipt of my
letter and it may be that you have to come here again if there is the Radha Krishna Temple as
contemplated. The money is there, the Deities are there, the house is there, the men are there
but the sanction is not there. Your residence was somewhere near the Columbia University I
think.

Temple idea is prompted in me because I feel that Srila Prabhupada wanted to open some
temples in the foreign countries. Personally I have no aptitude to open temples neither I have
done it in India although there were many great opportunities. But here see there is necessity
even from the point of Hindu cultural view. There is not a single Hindu temple here at least in
New York or all the places so far I have travelled in this country. Regarding management of the
temple is concerned for the present I have called for one of my disciples from Delhi. If other
persons from our so many camps want to come here I shall welcome and I think after the temple
is started some men even from America may be available as I see there are in the Ramakrishna
Mission as well as in so many Yoga societies.

So I am trying to open a temple here because Srila Prabhupada wanted it. Kindly therefore help
me in this direction as far as you can. I am thankful to you for taking so much trouble in taking
the estimate of deities. But before having the Deities there is great stumbling block of Exchange
difficulty. My money in India is ready but I must have the exchange, by special sanction of the
Government of India. I was so hopeful to get it because Lal Bahadur Shastri was known to me
and he was to visit America. I arranged an interview with him during his visit in America through
the Embassy here but his sudden death has put me into great difficulty. As soon as the temple is
started, I am sure to get help locally but to start the temple I must have Indian money first. I am
therefore asking your cooperation and help in this connection. I am requesting you to see Dr.
Radhakrishnan and get me the sanction for Indian exchange for this cultural mission. This is not
an ordinary temple of worship but it is an international institution for God consciousness based
on the Srimad-Bhagavatam. This is standard Indian good will mission. Lokasya ajanato vidwams
cakre satvata samhita The Government of India has its own department of culture and goodwill
mission which is utilized for dancing parties to make show in the foreign countries. Here is the
real culture and I am not asking any money from the Government but I am simply asking
permission to transfer my money here for this great cultural mission of Srila Vyasadeva the
Father of Vedic wisdom which is real Indian culture. When Dr. Radhakrishnan was vice president
of India I had lots of personal correspondence and meetings with him and at that time he
promised me help in this connection. I hope he will remember all these and I am requesting him
through your good office to help me now to get the requisite exchange from India for this great
and noble work. He is more or less acquainted with the activities of the Gaudiya Math preachers
like your holiness, Srila Tirtha Maharaja and he know me also in this connection. We are all
sincere workers for respiritualising the whole world situation and Dr. Radhakrishnan being man
in the line and being in the highest position of the Indian Government, he must help us in this
critical moment. It is not personal but for the welfare of the entire humanity and considering all
these he may be kind enough to sanction this exchange immediately so that I may start it
without delay.

I strongly wish that I may take possession of the house for the temple on the day of Srila
Prabhupadas Abhirva Teethi and if your holiness will at once see Dr. Radhakrishnan and take the
sanction, I think my desire to take possession of the house on the above mentioned date will be
possible. As I am out of India it is not possible to see him personally and therefore I am
requesting you to see him. Besides that the matter being concerned directly with service of Srila
Prabhupada both you and I are equally interested and I hope most sincerely that you will do this
act very promptly and seriously. If need be you can show this letter to Dr. Radhakrishnan in order
to convince him and offer him my good wishes and respects for him.

Thanking you in anticipation and awaiting your early reply.

Yours affectionately,

A. C. Bhaktivedanta Swami.

On February 4, he also wrote again to Tirtha Maharaja, asking for the same kind of help. Along
with his letters to his Godbrothers, Prabhupada was also himself writing to Indian government
officials.

My dear Sripada Tirtha Maharaja,

Kindly accept my humble dandabats, I am in due receipt of your kind letter of the 1st instant and
I am glad to note that you will get the Exchange sanction on receipt of the letter of the donor.
The donor is a big business magnet of India and as required by you I am enclosing here with the
letter of Sri Padampat Singhania of the J.K. Organizations, Kamla Tower, Kanpur dated 14th
January 1966 which will speak for itself. I think you may also know the gentleman and he is
competent to spend any amount for a nice temple of Sri Sri Radha Krishna in New York. The
Singhania family is traditionally devotees of Dvarakadhisa and therefore they are the right
persons to take up this transcendental service of the Lord. Srila Prabhupada wanted such
temples in foreign countries such New York, London, Tokyo, etc and I had personal talks with him
when I first met Him at Ultadingi in 1922. Now here is a chance for me to carry put His
transcendental Order and because you are Srila Prabhupadas foremost and favorite disciple and
actually engaged in His service, I am just seeking your favor and mercy in making this attempt
successful. Everything is ready namely the house is ready, the donor is ready and my humble
service on the spot is also ready. Now you are to give the finishing touch because you are most
affectionate disciple of His Divine Grace. I think Srila Prabhupada wants that in this great attempt
by my humble self your valued service may also be dovetailed.
Please therefore immediately take steps in this direction and if need be you may personally see
Dr. Radha Krishna because he is sympathetic with the Gaudiya Math workers as they are
sincerely trying to respiritualise the whole world. He is also personally known to me but because
I am out of India it is not possible for me to see him.

As you will know from the enclosed letter of Sir Padampat Singhania, he is prepared to spend
any amount for this purpose, you can get sanction as large an amount as it is possible. Minimum
ten lacs of rupees.

So far men for working here in the temple, do not worry about it. I have already some American
young men with me and they strictly vegetarian. Besides that there are many Indian students
here and I shall be able to recruit workers both from Indian and Americans. I am confident of
this. I may cite herewith one incidence which happened yesterday evening. I have prepared
some Tape record of my personal Kirtana. When one of this Tape record was played the audience
became practically charmed by that although not a single word of my language was
understandable by them. So I am confident of the statement of Srila Haridasa Thakura that the
transcendental sound of Lord Caitanyas Harinama can do good even to the birds and the beasts.
Undoubtedly these Americans are habituated to take nonvegetarian food but I am confident that
they can be trained up to our line of living because they are sincere to take up the training. This
will be all practically possible as soon as we have regular institution here in New York. If it is
possible to send some men from India who must be educated it is well and good otherwise I
shall manage everything by the Grace of Srila Prabhupada. We cannot do anything whatsoever
but if our sincere service is accepted by the Vaisnavas everything is possible and may not have
the audacity to speak all these before your holiness who is expert in this service. Please
therefore make the transaction complete immediately and oblige.

By the by I beg to enclose herewith one cheque for Rs 10/- as my humble offerings to the lotus
feet of Srila Prabhupada through your good self and I wish that you may ask for His blessings for
becoming successful in this great attempt for His service.

Thanking you once more and I beg to remain,

Yours obediently

A. C. Bhaktivedanta Swami.

His final letters to his Godbrothers went unanswered. Their lack of cooperation is evident in the
following letter by Srila Prabhupada to Mangalaniloy Brahmacari, a disciple of Prabhupadas
Godbrother Madhava Maharaja, dated June 23, 1966.
My dear Brahmacari Mangalniloy,

Please accept my dandabats. I am in due receipt of your letter of the 16th instant and have
noted the contents carefully. Please let me know if I will have to send you money for the articles
like Mrdanga etc. If so kindly let me know the respective price.

In your first letter dated June 3, 1966 you had to inform me that you had already advised Sri
Jagamohon Prabhu to see the Deputy Controller of Exchange Calcutta but I have not heard
anything about it. Please note that this work is very important and I have already submitted my
application to the Finance Ministry of the Government of India through the Indian Embassy here
in America. The Indian Embassy at Washington has acknowledged receipt of my application as
follows:

Prakash Shah Second Secretary Embassy of India Washington D.C. dated June 9, 1966. Letter
No. Con.63(1)/66. Dear Mr. Swami, This is to acknowledge your letter dated May 28, 1966. Your
application for release of Foreign Exchange has been forwarded to the Ministry of Finance,
Government of India. Yours sincerely Sd/Prakash Shah

Now I would request you to see the Finance Minister or the President immediately and get the
Exchange sanctioned. There is provision for such exchange sanction but it requires special
sanction from the Finance Ministry. So we have to convince only the Finance Minister that for
spreading the culture of Bhagavad-gita or the science of Krishna Consciousness this cultural
propaganda from Indias side has to be done. I have already explained the matter in my
application but if yourself or Sripada Madhava Maharaja sees the Finance Minister immediately,
I am sure the Exchange will be released. I have already informed you that the donor Sir
Padampat Singhania is ready to spend any amount for constructing a nice Indian architectural
temple in New York and why not take this opportunity for spreading the mission of Srila
Prabhupada. Sripada Madhava Maharaja is known to the President because sometimes before
His Holiness saw the President in New Delhi. I requested for this to Sripada Bon Maharaja but he
has declined, I requested Sripada Tirtha Maharaja and at first he promised see the President and
the Finance Minister but later on he is trying to avoid it. So I have to request Sripada Madhava
Maharaja through you for this most important work to see the President and the Finance
Minister immediately with reference to my application as it is acknowledged by the Embassy of
India in Washington.

You have written to say in your letter under reply that you want to join first with me then talk
with Sripada Maharaja about cooperation otherwise your journey to this country may be
cancelled by him. I could not follow the import of this proposal. Do you think that cooperation
with me prior to your joining me here is not possible? Why this mentality. Is it my private
business? Srila Prabhupada wanted to construct some temples in the Foreign countries as
preaching centres of the message of Srila Rupa Raghunatha and I am trying to do this in this part
of the world. The money is ready and the opportunity is open. If by seeing the Finance Minister
this work can be facilitated why should we wait for time so that you cannot talk with your Guru
maharaj about any cooperation because you afraid of your journey here may be cancelled.
Please do not think in that way. Take everything as Srila Prabhupadas work and try to cooperate
in that spirit. The Gaudiya Math institution has failed. . . .

So far your dress is concerned, I think you will require several suits for visiting gentlemen here.
As a sannyasi I cannot take suits and boots but you are brahmacari so you can accept such
gentlemanly dress. Regarding the mrdanga player, if you think that he is REALLY expert as it
should be, then he may come even though he does not know English. We may engage him so
many other things. Please send me immediately one copy of Panjika and a copy of Satkriya
Sarartha Dipika of Gopala Bhatta Goswami. Hope you are all well and awaiting your early reply.
Once more I may request you to cooperate with me in full spirit. Do not think for a moment that
my interest is different from that of your Guru Maharaja. We are executing the will of Srila
Prabhupada according to our own capacity. But combined effort would have been by far more
better.

Yours affly.,

A. C. Bhaktivedanta Swami

Eventually, the Indian government, acting on Prabhupadas application alone, refused to grant
his request for the transfer of funds, as can be seen in the following letter by Prabhupada to
Mangalaniloy Brahmacari, dated July 16, 1966.

My dear Brahmacari Mangalaniloy,

I thank you for your letter of the 8th instant and have noted the contents. Please note my
change of address as above mentioned. I have further risked in the matter of rent of the house. I
was paying Mr. Murray $100.00 but I was not independent there. Here the rent is $200.00 per
month but I am completely independent and that I have taken a telephonic connection. My
lecture hall is on the ground floor and my apartment is on the first floor. This Second Avenue is
one of the ten longest roads of the New York city.

Regarding the temple project I have just received the reply from the Embassy of India in America
as follows: (D/July 11, 1966) Please refer to your application regarding release of foreign
Exchange from the Ministry of Finance, Government of India. Due to existing conditions of
foreign exchange stringency, it is not possible for the Government of India to accede to your
request for release of foreign exchange. You may perhaps you like to raise necessary funds from
residents in America.

So the controversy is now closed and there is no need of help from any one else. We are not
always successful in our attempts in preaching work but such failures are not certainly ludicrous.
In the Absolute field both success and failures are glorious. Even Lord Nityananda pretended to
be a failure to convert Jagai and Madhai in the first attempt, rather he was personally injured in
such attempt but that was certainly not ludicrous. The whole thing was transcendental and it
was glorious for all the parties concerned.

It is however very difficult to raise funds from the Indian residents in America. My followers here
are 99% Americans. But Indian Government has taken written declaration from me that I shall
not collect any fund from the Americans. So unless I do get such permission I think I will have to
return to India disappointed to live at Vrindaban peacefully for the remaining days of my life.

Regarding the Jhansi incidence referred to by your Guru maharaj I may inform you that the
donor of the house did not like to hand over the estate to any individual person. I therefore
registered a society (The League of Devotees) and I invited your Guru maharaj to join it as the
head man. But he, as he was with the then Kunjada desired to have the property in the joint
name of him and Kunjada. So I became silent and I left the whole scheme. Let us now forget all
these past incidences and go forward with present responsibility.

My future activities will now depend on the reply of the Indian Embassy whom I have asked for
permission to raise funds from the American people. On hearing from them I shall let you know
the result.

Hope you are well. When you are coming back to Calcutta?

Yours affectionately,

A. C. Bhaktivedanta Swami.

Srila Prabhupada continued alone, and with the assistance of the followers he attracted by his
personal dedication to the order he had received from Bhaktisiddhanta Sarasvati, he founded
the International Society for Krishna Consciousness. Once a properly incorporated society had
been registered in the United States, with American directors, it could raise funds on its own. So
without assistance from big American foundations, or wealthy Indian businessmen, or the Indian
government, or Prabhupadas Godbrothers, the Society began to expand on its own, under
Prabhupadas careful personal guidance. This was a big turning point in his relationships with the
Gaudiya Matha and his Godbrothers. Prabhupada apparently sensed that his success was due to
his own very special manner of dealing with the souls that Krishna brought to him.
Even after founding the International Society for Krishna Consciousness, Prabhupada still for
some time invited cooperation from his Godbrothers, as can be seen in his letter to Madhava
Maharaja, dated August 1, 1966.

My dear Sripada Madhava Maharaja,

Please accept my humble dandabats and I hope everything is going well in respect of your
holiness health and preaching work.

I hope that you are aware of the correspondence which I had been exchanging with Sriman
Brahmacari Mangalaniloy and you also know it that I am desiring to get him here in United
States of America for my assistance. You may also know that I am trying to construct a Temple of
Sri Sri Radha Krishna in New York specially and I was trying to get exchange from the
Government of India. I am very sorry to inform you that the Government of India Finance
Ministry has expressed its inability to sanction Exchange Release from India but the Indian
Embassy in America at Washington W.C. has directly sanctioned to raise funds from the Indian
residents in America and directly from the American citizens.

The American Foundations do not contribute anything to any institution or organization if it is

not properly incorporated by law of the land. So far I have knowledge of the Indian residents in
America they are mostly engaged in local educational or Indian Government service in the
Embassy. Therefore there is very little hope to get from them any substantial help for the
proposed temple construction which will require some millions of dollars. But if the Americans
take the matter very seriously there are many Foundations one of them alone can contribute
such amount.

I have therefore very recently incorporated one organization very recently (within a fortnight
past) under the name of INTERNATIONAL SOCIETY FOR KRISHNA CONSCIOUSNESS (Incorporated
in U.S.A.) The Trustees of this organization are all American gentlemen headed by one of the
leading lawyers of New York Mr. Steven J. Goldsmith B.Sc. M.A.B.L. who comes regularly in my
weekly classes and chants the Mahamantra very devoutly.

Now the chance for preaching the cult of Sri Caitanya Mahaprabhu in the western countries like
America and Europe is practically established and if the organization is properly managed I am
sure there will be no dearth of financial facilities from the American citizens. But still I think this
organization should have cooperation from all countries of the world specially of India and more
specially from the Gaudiya Vaisnavas who are pledged to take the responsibility of preaching
Caitanya cult in every village and town of the world. I am therefore inviting the first cooperation
from my Godbrothers in this great adventure. I am very much hopeful of success of the attempt
and I am seeking your good consultation if it is possible to have full sympathetic cooperation of
my Godbrothers in India in this adventure. Sriman Brahmacari Mangalaniloy has already agreed
to come here to assist me fully but I wish that each and every one of the different Gaudiya Math
organizations may kindly send one person respectively to work under my direction in these
foreign countries and thus become individually a member of the international organization
abovementioned. The qualification of such intending candidates must be that he must be able to
speak in English or be well versed in playing khol or singing. If one is qualified with all the above
qualifications it is very good otherwise he must be qualified at least one of them. So far their
coming here I shall take all the responsibility for passage and maintenance. Would kindly
consider this proposal immediately and let me know your decision per return of post? . . . . Srila
Prabhupada wanted us to do everything in complete cooperation and thus I am inclined to have
full cooperation in this great attempt of preaching in the foreign countries. All the camps of our
various camps may at least cooperate in the matter of special activities and I may be able to
provide any number of men who may be now inclined to come here and work under my
direction. There is great possibility of Lord Caitanyas cult being preached amongst the younger
section of the Americans and some of them are hearing me very seriously to accept the
philosophy. Our men in the ideal line of activities chalked out by Srila Prabhupada will be great
help to me and the persons who are now seriously attending my classes.

Awaiting to hear from you as early as possible with the list names of the persons who will come
here from different camps.

I am asking people here to practice Krishna consciousness through music dance philosophy
science religion and distribution of Prasadam. I am asking them to become freed from all sorts of
anxieties by practicing the transcendental sound vibration of Hare Krishna Hare Krishna Krishna
Krishna Hare Hare etc and I am asking them to join the International Society for Krishna
Consciousness Inc. My classes are being held thrice a week in the evening between 7:00 to 9:00
P.M. Hope you are well,

Yours affectionately,

A. C. Bhaktivedanta Swami

We hear a lot from Gaudiya Matha sympathizers about cooperation. But here we see Srila
Prabhupadas program for cooperation being outlined. According to Srila Prabhupada, the
proper method of cooperation is for members of the Gaudiya Matha, with the permission of
their authorities, to join ISKCON and work under Prabhupadas direction. In the present context,
we may follow the same policy and invite members of the Gaudiya Matha, with the permission
of their authorities, to become members of ISKCON and work under the direction of the GBC,
which, in Prabhupadas physical absence is charged with conducting the affairs of ISKCON
according to his teachings, his standards, and his desires. In pursuance of this program, the GBC
may write letters of invitation to the heads of various Gaudiya missions, asking them to send
their disciples to become members of ISKCON and work under the guidance of the GBC.
Prabhupadas invitation for his Godbrothers to cooperate with him was thus a transcendentally
diplomatic invitation for them to recognize his authority in matters of preaching Krishna
consciousness around the world, in the manner desired by Bhaktisiddhanta Sarasvati.

Back to India, 1967

In 1967, Prabhupada suddenly became ill with a heart attack, and decided to return to India for
his recovery. One of his disciples, worried that he would not come back, suggested that one of
his Godbrothers come to America to take over. Mukunda Maharaja, who was with Prabhupada
when he received the suggestion, recalled, I was sitting alone with Swamiji in his room, and he
was very grave and silent. His eyes were closed. Then, suddenly, tears began flowing from his
eyes. And he said in a choked voice, My spiritual master was no ordinary spiritual master. Then
he paused for some time, and wiping the tears from his eyes, he said in an even more choked
voice, He saved me. At that point I began to understand the meaning of spiritual master and
dropped all consideration of ever replacing Swamiji. (Prabhupada-lilamrta, vol. 3, p. 162).
Satsvarupa Maharaja writes: After two days, Prabhupada said he would not call any of his
Godbrothers to come and take care of his disciples. He said, If this person speaks just one word
different from what I am speaking, there will be confusion among you. Actually, he said, the idea
was an insult to the spiritual master. (Prabhupada-lilamrta, vol. 3, po. 162-163) The words of
Prabhupada were prophetic, because after his departure from this world in 1977, some of his
disciples wanted to bring one or another of his Godbrothers or disciples of his Godbrothers into
ISKCON, to take care of Prabhupadas disciples. And true to Prabhupadas predictions, the
differences in their words from his caused great confusion among some of his disciples. Before
departing for India, Prabhupada repeatedly emphasized that they should simply follow his
instructions, and that he and his guru, Bhaktisiddhanta Sarasvati, would be with them always.

Towards the end of July, 1967, Prabhupada returned to India, accompanied by his disicple
Kirtanananda. In Vrindavan, Prabhupada and Kirtanananda visited Bon Maharaja at his Institute
of Oriental Philosophy. Prabhupada suggested that some of his American disciples might come
and study Sanskrit at Bon Maharajas institute. Bon Maharaja was agreeable. Prabhupada was
also hopeful that Bon Maharaja would give him some part of his land, so that he could construct
his own American House for his disciples. On Janmastami, Prabhupada awarded Kirtanananda
sannyasa at the Radha Damodara temple. In September, Prabhupadas disciple Acyutananda
arrived in India. He first went to the Kesvaji Gaudiya Matha in Mathura, where Narayana
Maharaja took care of him. Narayana Maharaja then sent him on to Vrindavana.
Accompanied by his disciples, Prabhupada then went to Calcutta, where he was greeted by
members of the Goswami Math, of his Godbrother Bhaktisaranga Goswami. When speaking at
the Matha, Prabhupada saw that there were mostly old widows in attendance. Prabhupada also
visited his Godbrother Kesava Maharaja, who had given him sannyasa and was now near death.
Kesava Maharaja invited Prabhupada to visit his Devananda Matha asrama in Navadvipa.He also
had an invitation to Sridhara Swamis Matha. Prabhupada went to Navadvipa on October 24 with
his disciples Acyutananda and Ramanuja. Members of the Devananda Gaudiya Matha met them
with kirtan. Some of Sridhara Maharajas disciples were also there. Prabhupada first went to
Sridhara Maharajas temple, where he met his Godbrother, who praised his work in America as
the fulfillment of Lord Caitanyas prediction that Krishna consciousness would spread around the
world. Prabhupada wrote to Satsvarupa: Yesterday we have all come to Navadvipa. This place is
another establishment of one of my Godbrothers. It is very nice and extensive place and my
Godbrother, B. R. Sridhar Maharaj, has spared one entire nice house for our stay. He has also
agreed to cooperate with our society. We shall observe his birthday ceremony tomorrow and the
brahmacaris shall learn how to celebrate the spiritual masters birthday. (Prabhupada lilamrta,
vol. 3. pp. 203-204.

Srila Prabhupada and his disciples attended the Vyasa-puja ceremony of Sridhara Maharaja.
Sridhara Maharaja sat on a vyasasana, while Prabhupada and other sannyasis sat on chairs to his
right and left. On the following days, Prabhupadas disciples accompanied the disciples of
Sridhara Maharaja on chanting parties in the villages. Once, both Prabhupada and Sridhara
Maharaja went with the chanting party through the streets of Navadvipa. Later, Prabhupada and
his disciples went to Kesava Maharajas Devananda Matha, where they attended a featival with
the Mathaa two hundred brahmacaris and twenty sannyasis. Prabhupada and Sridhara
Maharaja joined the Devananda Matha sannyasis on the stage and spoke. One of the Devananda
Matha sannyasis praised Prabhupadas preaching in the West. calling it the fulfillment of Lord
Caitanyas prophecy. After the feast, Prabhupada and his disciples returned to Sridhara
Maharajas Matha.

On the train back to Calcutta, Acyutananda asked Prabhupada what he and Sridhara Maharaja
had discussed during their private talks. Prabhupada replied, Oh, many, many things. But if I
were to tell you know, you would faint. Still, I offered him to be president of our Society. I knew
he would not accept. He is keeping things within him. Anyway, this is all beyond you. Do not
have any ill feelings toward any of my Godbrothers. They are all great souls. There are just some
differences on preaching and spreading Krishna consciousness. Even in your mind do not feel any
ill will toward them. At the same time, do not mix very thickly with them. This policy,
enunciated by Srila Prabhupada seems to be the best one for ISKCON devotees to follow. What
about the offer of presidency. This appears to have been an invitation for Sridhara Maharaja to
take a position in which he would be working closely with Prabhupada, in a responsible but still
subordinate post. Prabhupada said he knew Sridhara Maharaja would not accept it, most
probably, in my opinion, because he knew Sridhara Maharaja was comfortable being the
unquestioned head of his own matha and was not prepared to accept his leadership in a
practical way, even though he was ready to speak some words of praise about Prabhupadas
accomplishments.

Prabhupada asked his disciples in India to obtain some land to build a center in Mayapur. He had
asked some of his Godbrothers to assist them, but they did not comply with his desire. Shortly
thereafter, Prabhupada returned to America.

Back to America

Around this time, some of Prabhupadas Godbrothers tried to induce him to join together with
them. Prabhupada, sensing correctly, that they wanted to make ISKCON part of an organization
that they would control, replied that he would join, but that representation on the organizations
governing board should be proportionate to practical preaching activity. Of course, that meant
that ISKCON would have by far the majority of seats. In another incident, a Gaudiya Matha
Godbrother asked Prabhupada for money to support his temple. Prabhupada described the
incident like this: Another Godbrother, he asked me [for] fifty thousand rupees to maintain his
temple. So I said, Yes, I can give you fifty thousand, but this is mleccha money. Youll be
polluted. Best thing is that give [the temple to ISKCON]. We can maintain. Ill immediately
deposit fifty thousand. He has stopped [asking for the money]. (laughs) We are mlecchas. I am
the leader of the mlecchas, so my money will pollute you. But if you are feeling difficulty, you
hand over the temple to us, and on condition I immediately deposit fifty thousand in the name
of the temple. (Room conversation, Bombay, April 22, 1977) Prabhupada pointed out that his
Godbrothers who would not accept prasadam prepared by the ISKCON devotees, considering
them mlecchas, were nevertheless ready, quite hypocriticallly, to accept money earned by the
mlecchas.

Here is another indication of how Prabhupada saw the Gaudiya Matha in relationship to ISKCON.
Prabhupada, regarding efforts to get nongovernmental organization (NGO) status for ISKCON in
the UN, wrote to Purusottama Dasa on February 2, 1968: Regarding the NGO section of the
United Nations, I am enclosing herewith a statement addressing Mr. David J. Exley, explaining the
very importance of our movement. You can inform him that the Gaudiya Math Institutions in
India and in England, are also part of this Institution. Here Srila Prabhupada saw the Gaudiya
Matha institutions of his Godbrothers as at least theoretically part of his institution, ISKCON,
which was taking the lead in spreading Krishna consciousness around the world, in compliance
with the will of Bhaktisiddhanta Sarasvati. We should follow the indication of Srila Prabhupada in
making a long range plan to integrate all of the Gaudiya Matha institutions under the banner of
ISKCON. This will depend upon the various Matha accepting the leadership of ISKCON in
international preaching. Those capable of integrating themselves into the collective leadership
process set up by Prabhupada, as per the instructions of Bhaktisiddhanta, may become closely
associated with ISKCON whereas those Mathas wishing to maintain their independence, in
contradiction to the order of Bhaktisiddhanta Sarasvati, may have a more distant but friendly
relationship with ISKCON. Those who manifest antagonism and opposition to ISKCON will simply
be left to pursue their own course of action, with no relationship to ISKCON. As a practical
matter, ISKCON should search among the various Gaudiya Matha entities to find one whose
leader is willing to submit himself to the collective decision-making authority of ISKCON, and
make an attempt to integrate that Matha into ISKCON as an ISKCON-associated matha. Other
Gaudiya Matha leaders who wish to discuss cooperation could then be directed to consider this
example as the standard of how such cooperation should be implemented. They could choose to
follow suit, demonstrating the sincerity of their desire for cooperation, or they could refuse to do
so, thus demonstrating they were approaching ISKCON with some ulterior motive.

On June 22, 1968, Prabhupada wrote the following letter to his Godbrother Jagannatham Prabhu
in Bombay, regarding the possibility of opening a branch of ISKCON there.

Dear Jagannatham Prabhu,

Please accept my respectful obeisances at your lotus feet. I am so glad to receive your letter
after a long time. I think I met you sometimes in the year of 1950, in Madras Gaudiya Math,
when I went with Tirtha Maharaja to attend the Janmastami Festival. I know you are a sincere
servant of Srila Prabhupada and you have done excellent service while He was present before us,
and you have done similarly even after His Disappearance. I am very glad to learn that your
children are well situated, but you are very much anxious to get them in touch with Krishna
Consciousness. . . .

Regarding our Gaudiya Math in Bombay: I am very sorry that you are disappointed in respect of
their activities. I know this fact because in 1934 I was one of the active members in starting this
Math. The Gowalia Tank center was opened by me, and although I lived separately from the
Math, practically I was in charge of the Math and under the instructions from His Divine Grace.
Then after His Departure, you know so many unhappy things happened, but, as I was a
householder, I remained always aloof from those unhappy incidences. I have accepted this
renounced order of life in 1958, and since then I am completely devoted to the service of His
Divine Grace Srila Prabhupada. Youll be very glad to know that by the Grace of Srila Prabhupada,
the duty which was entrusted upon me is being discharged as faithfully as possible, and by the
Mercy of His Divine Grace, I have got here many American boys and girls, who are sincerely
assisting me. I have got 8 branches in U.S.A. and one in Canada, and probably my next move will
be in European countries, beginning from London. As you are Prabhupadas old disciple and you
have served His Divine Grace so nicely, I would request you that you can make some attempt to
open a branch of this International Society for Krishna Consciousness in Bombay. And if you
agree to this, then I can send some of my American disciples to join you. Your children and these
American boys under your guidance may do very good service to the cause of Srila Prabhupada
in spreading this Sankirtana movement. I have trained my disciples to perform Sankirtana nicely
and deliver lectures on Krishna Consciousness, and if your children practically see their activities,
certainly they will be influenced. Besides that, they can talk on Krishna Consciousness very
nicely. I shall be very glad to know from you if there is any possibility for such activity. Bombay is
very advanced city in India in all respects. They have got money, and they have got heart also to
participate in such movement. Unfortunately the present workers in the Bombay Gaudiya Math
are not at all competent to do any tangible work. They are staying there for the last 35 years, but
they have not done any appreciable work. it is simply a place khabadavar addakhama. Srila
Prabhupada used this word many times in connection with inactive centers. And when one was
too much engaged in buildings, He always warned that our business is not for becoming mason
workers, or becoming carpenters, neither to create a place for eating and sleeping. So these
people are collecting funds and eating and sleeping. The reason is that they deviated from the
disciplic succession from Srila Prabhupada. So, I dont wish to discuss on this point, because you
know better than me; but I think you are also old enough, and I am also old enough. At any time
we may pass away from this world, but I wish that we may try to do some service to Srila
Prabhupada until the last moment of our life.

I was thinking of opening a branch in Bombay of this International Society for Krishna
Consciousness, and if you cooperate, we can attempt this important activity. Your letter was
addressed to my headquarters at 26 Second Avenue, New York, N.Y., and it has been sent to me
at Montreal. I shall be glad to hear from you about these suggestions in your next letter.
Thanking you once more for remembering me.

Hoping you are well,

Yours in the service of the Lord,

A. C. Bhaktivedanta Swami
Here again we see how Srila Prabhupada came to envision cooperation. If his Godbrothers were
truly interested in advancing the cause of Krishna consciousness, they would help him open
centers of ISKCON in India. Of course, the centers would be under the direction of Srila
Prabhupada, ISKCONs founder-acarya. We may also take warning that ISKCON centers are to be
primarily places of preaching, and not simply nice displays of architecture. If our leading
devotees are simply collecting big donations from big donors to make some big temples where
there are not sufficient activities of preaching and where instead there are numbers of less
qualified persons simply engaged in maintaining the building that is not very good. Also, we
sometimes hear that we should not judge the present members of the Gaudiya Matha by the
actions of their predecessors. This may be true, that one is not automatically guilty. But we must
look at the practical activities and decide how much the new Gaudiya Matha resembles the
old one. Here Srila Prabhupada gives one standard: are they vigorously preaching and expanding
the activities of the Krishna consciousness movement or are they simply content to have some
building where they can collect sufficient money for maintaining the structure, and otherwise
are simply eating and sleeping?

The issue of cooperation came up once more in Prabhupadas letter to the Gaudiya Mission in
Calcutta, dated May 23, 1969:

Att: Secretary

Dear Sir:

Kindly accept my humble obeisances. I beg to enclose herewith a copy of a letter received from
my Godbrother, Dr. Syama Sundardas Brahmacari, of your Mission. Taking the concluding portion
of his letter inviting me to cooperate with the Gaudiya Mission in the matter of my activities of
spreading the objective of Srila Prabhupada Bhaktisiddhanta Sarasvati Goswami Maharaja, I am
prepared to cooperate with the Gaudiya Mission in all respects, but I do not know under what
condition you wish to cooperate with me. But I am prepared to accept any condition for getting
your cooperation in full. So I shall be glad to know from you under what condition our
cooperation is possible. But I am prepared in every respect and I shall await your reply with
interest.

So far as my starting a separate organization known as International Society for Krishna

Consciousness, it was inevitable because none of our Godbrothers are cooperating with one
another. Every one of us is conducting his own institution, and there is difference of opinion even
between Gaudiya Mission and Gaudiya Math.

So if it is now possible to combine ourselves together, I shall be the first man to welcome this
good opportunity. But apart from others, if Gaudiya Mission is prepared to cooperate with me, I
am prepared to accept this cooperation in any condition. Please therefore let me know your
terms of cooperation, and I shall be very glad to consider it. It has been suggested by Dr. Syama
Sundardas Brahmacari that we cooperate at least in London, and I shall be glad to know your
terms of cooperation.

Thanking you in anticipation for your early reply.

Sincerely yours,

A. C. Bhaktivedanta Swami

It is important to note that Srila Prabhupada deliberately (and expertly) framed the issue of
cooperation in terms of the Gaudiya mission cooperating with him, and not the other way
around. As Prabhupada put it, I am prepared to accept any condition for getting your
cooperation in full.

Prabhupada continued this particular discussion in a letter to Swami B. S. Bhagavata Maharaja of

the Gaudiya Mission, in a letter dated August 21, 1969.

Revered Sripada Bhagavata Maharaja,

Kindly accept my humble obeisances. I beg to thank you very much for your letter dated 8th July,
1969 . . . . I have also gone through the Memorandum of Articles of Association of your Mission
and particularly seen the specific portion referred to in your letter in reply. I see it is in order, but
similarly, we have also incorporated our International Society for Krishna Consciousness
pursuant to the religious corporation laws of the state of New York.

The main purposes of this institution are as follows amongst others: 1) To systematically
propagate spiritual knowledge to society at large and to educate all peoples in the techniques of
spiritual life in order to check the imbalance of values in life and to achieve real unity and peace
in the world. 2) To propagate a consciousness of Krishna as it is revealed in the Bhagavad-gita
and Srimad-Bhagavatam. 3) To bring the members of the Society together with each other and
nearer to Krishna, the prime entity, and thus develop the idea, within the members and
humanity at large that each soul is part and parcel of the quality of Godhead (Krishna). 4) To
teach and encourage the Sankirtana movement, congregational chanting of the holy name of
God as revealed in the teachings of Lord Sri Caitanya Mahaprabhu.

So practically there is no difference of opinion in our missionary activities, especially because we

all are deriving inspiration from His Divine Grace Prabhupada Srila Bhaktisiddhanta Sarasvati
Goswami Maharaja. I think all of our Godbrothers are doing the same missionary activities
without a doubt, but still the regrettable fact is we are doing all separately, not in conjunction. I
have also read specifically your articles on the matter of acaryas, wherein on the 14th Paragraph
I see the acharya shall be entitled to nominate in writing his successive acharya. But we do not
find any record where our Srila Prabhupada nominated any acharya after Him. Different persons
have interpreted on this point, and every one of our Godbrothers are acting as acharya, so this is
a controversial point which I do not wish to enter into while we are proposing for cooperation. I
think now we should cooperate fully for preaching the Mission of Srila Prabhupada. He very
eagerly desired that the message of Lord Caitanya should be preached all over the world. About
40 years before, Sripada Bon Maharaja, guided by our senior old Tirtha Maharaja were sent to
London, and perhaps Gaudiya Mission was established at that time. Since then, activities in
foreign countries was practically stopped altogether. Although I was intimately connected with
the Gaudiya Math institution, I was a householder. But when I first met His Divine Grace Srila
Prabhupada, He instructed me to preach in the foreign countries, but I could not do anything
tangible on account of my family attachment. So after taking sannyasa in 1959 I prepared myself
for coming to the foreign countries. As soon as three books were ready, Srimad-Bhagavatam, I
started for New York in 1965. This was out of my inspiration in receipt from Srila Prabhupada,
and it appears that my attempt in the foreign countries has become successful to a great extent.
By my personal attempt I have established preaching centers numbering about two dozen,
beginning from Hamburg to Tokyo. I think if my Godbrothers would have attempted similarly,
preaching centers would have been established all over the world by this time. Therefore, I wish
that Gaudiya Mission should send their preachers and establish different centers in different
parts of the world. That will fulfill the Mission of Srila Bhaktisiddhanta Sarasvati Goswami
Maharaja.

I know there is some difficulty in the matter of getting the passport and visa for preaching in
foreign countries at the present moment, but if the Gaudiya Mission decides to send their
representatives in all other parts of the world, I can help them in this matter. Similarly, I would
also expect cooperation from all our Godbrothers in the matters where I require their help. This
mutual cooperation can be established immediately. Apart from the point of the acharya
question, I think everyone is working in his individual capacity. That may not be disturbed at the
present moment, but if we concentrate our energies for spreading the message of Lord Caitanya
all over the world, that will be right missionary activities on behalf of His Divine Grace Srila
Prabhupada.

I thank you very much for inviting me to your head office in Calcutta for heart-to-heart talk and
discussion. I shall be always glad to abide by this suggestion, but the thing is if I go to India, it will
cost me at least Rs. 25,000 to go and come back. In this old age, wherever I go I take with me
one personal assistant. This means if I go to India, I will have to take my secretary, and that
means two return tickets also, as well as other expenses. But if something is tangibly understood
on the line of cooperation, it will be not difficult for me to go and see the acharya of the Mission
for the final decision.

I am going to Germany the day after tomorrow via New York, and therefore my next address will
be c/o Internationale Gesellschaft fur Krishna Bewusstein, 2 Hamburg 19, Eppendorfer Weg 11,
West Germany. In the meantime I shall request you to cooperate with my missionary activities to
supply me 10 mrdangas (kholes), first class and 50 pairs of karatalas, Navadvipa made, first class,
every month to our different centers like New York, Los Angeles, London, Hamburg and Tokyo.
Also I would request you to arrange for supplying Radha-Krishna Deities made in Vrindaban or
Calcutta, 24 high, for our different centers. We can also cooperate in selling your books in our
different centers, and similarly you can cooperate by selling our books in your different centers.
So there is ample opportunity of cooperation in good will, and if we continue like that, in the
near future it may be possible that we completely amalgamate both our institutions. I hope you
will give your due consideration to my proposals and shall be glad to hear from you at your
earliest convenience. Also please let me know if personally I can become a member of your
society under Clause 3 on page 19 of the Memorandum.

Please offer my humble obeisances to His Divine Grace Sripada B.K. Audulomi Maharaja and
other Vaisnavas of the Math.

Sincerely,

A. C. Bhaktivedanta Swami

enclosures: copies of news cuttings of our Rathayatra Festival, which we held in San Francisco,
London, Boston, Ohio, and Hamburg.

This very interesting letter deserves careful study, particularly the matter of Prabhupada
signalling his apparent agreement for amalgamation of ISKCON and the Gaudiya Mission. I
wish to make some comments on this, and other matters mentioned in the above letter, but first
we should have a look at the following letter to Dr. Syama Sundardas Brahmacari, dated
September 5,1969.

Dear Dr. Syama Sundardas Brahmacari,

Please accept my humble obeisances. I beg to acknowledge receipt of your letter dated 22nd
August 1969, addressed to New Vrindaban center and redirected here in West Germany. At the
present moment I am preaching here in our German center, and next week I am going to our
London center. . . . Regarding Gaudiya Mission, I am enclosing herewith a copy of the letter
addressed to the Secretary Official. You will understand the whole situation. I am prepared to
cooperate with the Gaudiya Mission wholeheartedly. I am prepared also to be amalgamated,
and they have invited me to go to India to talk frankly, face to face. But unless we have come to
some definite understanding, how I can risk the journey which will involve more or less Rs.
25,000? But I am sure if Gaudiya Mission and I combine together, it will be very nice thing to
preach the cult of Lord Caitanya all over the world. I can reorganize all the branches of the
Gaudiya Math in India, and if there is any financial question, it will be not difficult for our society
to help in that way also. So if you can negotiate about our amalgamation on a cooperative basis,
it will be great service to Srila Prabhupada. I have not as yet received any reply to the enclosed
letter. . .

The crucial point is how Prabhupada conceived of this proposed cooperation between ISKCON
and the Gaudiya Matha. He envisioned reorganizing the Gaudiya Matha to conform to his own
standards, and also envisioned putting ISKCON money into the Gaudiya Matha, if it submitted to
his plan for reorganizing it. A Gaudiya Matha reorganized under Prabhupadas direction and with
ISKCON funds would be an extension of ISKCON, operating under Prabhupadas direction. So this
is what Prabhupada meant by cooperating with the Gaudiya Matha, bringing the various Gaudiya
Matha entities under the shelter of ISKCON and reorganizing them according to the ISKCON
model, using ISKCON money. I believe that ISKCON should have the same long range goal,
namely, to bring all the Gaudiya Matha entities under the shelter of ISKCON.

Going back to some of the details of the above letters, especially the letter to Bhagavat
Maharaja, we can see that Srila Prabhupada was an expert transcendental diplomat, in the style
of Sri Krishna Himself and Srimate Radharani Herself. Yes, he is prepared to cooperate with the
Gaudiya Mission, which apparently wants to incorporate his activities into its own. But
Prabhupada, subtly and not so subtly, gives many hints that his view of cooperation is somewhat
different, the exact opposite, really. He says he has studied the acarya clause in the Gaudiya
Missions incorporation documents, and objects to it. He says that for now he is not going to
make an issue of it, but he clearly disapproves of it, signalling that in any negotiation about
cooperation this issue is eventually going to have to come up and that the leader of the Gaudiya
Mission may have to give up his position as sole acarya along with his right to designate his
successor. Prabhupada indicates that he certainly is not immediately going to give up his
independent position as leader of ISKCON to become part of the Gaudiya Mission. Concerning
cooperation between the institutions, we have seen in the above letter to Syama Sundardas
what Prabhupadas idea was. In the letter to Bhagavat Maharaja, Prabhupada does not directly
come out and say that ISKCON is a much bigger success, in terms of fulfilling the desires of
Bhaktisiddhanta Sarasvati, than the Gaudiya Mission. But he says it indirectly by pointing out the
failure of the Gaudiya Matha to establish centers outside India, while his own efforts, supported
by a pile of newspaper clippings, have been greatly successful. Prabhupada diplomatically
declines the summons to Calcutta, which could only be interpreted, if he complied, as a sign of
submission to the authority of the Gaudiya Mission leadership. He gives an excuse for not
coming. And then he gives his own counter proposal, namely that the Gaudiya Mission first make
some satisfactory proposal for cooperation. And Prabhupada then also gives them a specific task,
the supplying of various goods to ISKCON centers. To me this indicates that Prabhupada is
signalling to the leadership of the Gaudiya Mission that any negotiations about cooperation are
going to be on his terms, not theirs, and that on the strength of empowered preaching, he is in
the superior position. Of course, at the same time, Prabhupada is displaying proper Vaisnava
etiquette. ISKCON leaders can take many lessons from this exchange of letters on how to deal
with the Gaudiya Matha. It is obvious that the Gaudiya Mission got the point, and that is why
they did not reply to Prabhupadas letter. They could see that their proposal for cooperation
would mean their submission to Prabhupada and not his submission to them. Finally, we can
reflect once more on how Prabhupada envisioned cooperation with the Gaudiya Matha: all the
various Gaudiya Mathas would submit to his plan for reorganization in exchange for which they
would receive financial help from ISKCON, thus effectively bringing them under the shelter and
leadership of ISKCON. I propose that this should be the explicit long-range policy of ISKCON in
relationship to the Gaudiya Matha. Just like the United States and its allies adopted a particular
long-range policy toward the Communist countries, especially the Soviet Union, we need to
articulate and carry out a long range strategy for our relationship with the Gaudiya Matha. This
strategy should be the eventual incorporation of the Gaudiya Matha into ISKCON. In pursuance
of this strategy, the GBC and other ISKCON leaders should make a program of regularly inviting
the Gauidiya Matha entities and gurus to cooperate with ISKCON on ISKCONs terms. A good
offence is the best defence, the saying goes. In this way, we can take back the initiative which has
passed to those advocating cooperation on the terms of the Gaudiya Matha. The key point will
be submission to ISKCONs system of collective leadership, which will mean an end to the Matha
system, a system clearly not favored by Prabhupada.

In a letter to Narayana Maharaja, dated September 30, 1969, Prabhupada gave his opinion of the
ongoing legal wranglings among the various Gaudiya Matha parties: Regarding the 92 section
case against the Gaudiya Math, I dont think there is any possibility of compromise. But the
Baghbazar party and Mayapur party have unlawfully usurped the missionary institution of Srila
Prabhupada, and whenever they will talk of a compromise, it means another complication. In
the same letter, Prabhupada wished Narayana Maharaja a quick recovery from some sickness,
and politely turned down a request from him to sponsor a persons travel to America from India,
pleading that to sponsor a person from India means to send him immediately a return ticket by
air, which means Rs 12,000. I do not know who will be agreeing to invest this money for an
unknown person. Prabhupada turned down many other such requests, which periodically came
from Gaudiya Matha members seeking entrance to America. In the very beginning, he had
thought of bringing some Gaudiya Matha members from India to assist in starting his mission,
but later reconsidered. Prahupada wrote to Bhagavan Dasa on November 14, 1975: I am glad
that you now have 20 devotees in Geneva. This is very encouraging. Try to train them up and
gradually leave the matters to be managed by them, in the hands of the Swiss devotees. When I
started this movement, I wanted to bring some men from India. The problem was that in India
the men who joined the Gaudiya Math mission were not very educated. So I declined to bring
them in the Western countries and by the grace of Krsna I was able to train the local men. And
thus gradually, things became successful.

A Conspiracy?

In May of 1970, during his stay at the ISKCON temple in Los Angeles, Prabhupada noticed some
discrepancies in the activities of his disciples. He thought some of the managers were becoming
too self-important. He was upset that they were filtering his mail, not letting some letters reach
him (in the name of not disturbing him). A book arrived from the ISKCON Press in Boston. It was
a small paperback version of a chapter from the Second Canto of Srimad-Bhagavatam. The name
given on the cover was simply A. C. Bhaktivedanta. The titles His Divine Grace and Swami
Prabhupada were left out. In another publication, he was identified as simply the acarya of
ISKCON. But he had always specifically asked that he be identified at the founder-acarya,
emphasizing his special position. Prabhupada was also upset by letters coming from his disciples
in India. In one such letter, a disciple had written that Prabhupadas Godbrothers were saying he
should not use the title Prabhupada. It should be used only in connection with Bhaktisiddhanta
Sarasvati. Other letters contained suggestions that Prabhupada was not the only guru for
ISKCON. Prabhupada was very concerned by these developments. He summoned some of his
leading disciples from around the world, and made plans with them to leave Los Angeles. He
said, It is like a fire here. I must leave at once. (Prabhupada-lilamrta, vol. 4., p. 102).
Prabhupada judged that his Godbrothers in India were behind everything. I made my
headquarter in Los Angeles. And they made a conspiracy against me. Thats all. (Room
conversation, Vrindavan, June 17 1977). Prabhupada added, Anyway, forget the past. Push
forward.

Before Prabhupada left Los Angeles, he signed a document establishing a Governing Body
Commission to run ISKCON. In this document he said, I am getting old, 75 years old, therefore at
any time I may be out of the scene, therefore I think it is necessary to give instruction to my
disciples how they shall manage the whole institution. The next day he signed a document
setting up the Bhaktivedanta Book Trust to publish his books. Prabhupada then decided he
would go to India to preach and establish temples. He wrote to Satsvarupa and Uddhava: You
are all my children, and I love my American boys and girls who are sent to me by my spiritual
master and I have accepted them as my disciples. . . . After taking sannyas, I was more engaged
in writing my books without any attempt to construct temples or to make disciples like my other
Godbrothers in India. I am not very much interested in these matters because my Guru Maharaja
liked very much publication of books than constructing big, big temples and creating some
neophyte disciples. As soon as He saw that his neophyte disciples were increasing in number, He
immediately decided to leave this world. . . . At the present moment in our ISKCON campus
politics and diplomacy has entered. Some of my beloved disciples on whom I counted very, very
much have been involved in this matter influenced by Maya. As such there has been some
activity which I consider disrespectful. So I have decided to retire and divert attention to book
writing and nothing more. (Prabhupada-lilamrta vol. 4, p. 105)

Around this time, Prabhupada wrote to Jayapataka, who was staying with Acyutananda in
Calcutta. He had been encouraging them to leave the Gaudiya Matha temple where they had
been staying. The timing suggests that Prabhupada wanted to remove them from association he
regarded as possibly damaging to their spiritual lives. The letter, dated July 10, 1970, read in
part: I have written two letters addressed to both you and Acyutananda in which I wanted to
know if you have changed your place. In you letter dated 29th June you wrote to say, We shall
move into our apartment the next day after or tomorrow, Acyutananda says, but in your letter
dated 2nd July it appears that you have not gone there, so I am surprised why the delay. It is not
possible to stay at the Gaudiya Math because we want to organize our preaching work in our
own way which we are following here. So in the Gaudiya Math we will not get any facility except
for staying, neither they will be able to accommodate more men who are intending to go to
India. . . . Regarding the Math, naturally because they are getting great name and fame by your
service they will not like you to leave, but if more men go where they will live. I do not know why
there is hesitation still. We must have our own place. Up to this point, Prabhupada had
tolerated his disciples living in the Gaudiya Matha temples in India, but now he wanted to
change things, for two reasons. The first appears to have been a concern that they were being
exposed to influences that were not helpful. The second appears that Prabhupada wanted to
jump start his own temples in India, and needed his disciples to do the groundwork. Prabhupada
also emphasized that there was a difference between his preaching and that of the Gaudiya
Matha. This is evident in his statement that it is not possible to stay at the Gaudiya Matha
because we want to organize our preaching work in our own way which we are following here.
He also objected to the Gaudiya Matha using the presence of his American disciples, the results
of his preaching in the West, to advertise its own position.

On his way to India, Prabhupada stopped in Japan. There he learned that at a festival in New
Vrindavan four of his sannyasi disciples were preaching that he was Krishna. Prabhupada judged
that they had been influenced by impersonalism, and sent them out of ISKCON for some time, to
preach on their own. He suspected they had been contaminated by influences from the Gaudiya
Matha in India.

On August 29, 1970, Prabhupada arrived with his disciples in Calcutta. He went to Navadvipa,
where he met with his disciples in India, such as Acyutananda and Jayapataka. He began the
serious effort that led to the establishment of major ISKCON centers in India. From this time on,
he would make tours to the West, but he spent much time in India each year. In 1971 and 1972,
he and his disciples obtained land in Mayapura, Vrindavan and Bombay and he began the
construction of temples there.

During these early days in India, Prabhupada continued to warn his disciples about associating
too closely with his Gaudiya Matha Godbrothers. Having uncovered more hints of a conspiracy of
his Godbrothers against him, Prabhupada wrote to Rupanuga on September 25, 1970 from
Calcutta: I am very pleased that you all GBC members are remaining vigilant so that the
disturbance in our Society may not continue. In Isana and his wifes letters there is reference to
Tirtha Maharajas name, as if they were advised by Brahmananda Maharaja and company to
come to India and join Tirtha Maharaja. It appears like that. I shall be glad if you kindly inquire
on this point. It is now clear that my Godbrothers take objection of my being called as
Prabhupada and on this point they wanted to poison the whole Societythat is now clear. But
how it was manipulatedthat is a mystery.

Policy of Restricted Assocation

To Yamuna Devi Dasi, Prabhupada wrote on November 18, 1970, from Bombay: Regarding the
Gaudiya Math, our position has nothing to do with them. They cannot do anything and if
somebody does something, they will be envious. That is the nature of third class men. My Guru
Maharaja once told this story; one friend informed another that one man has become the High
Court Judge. Oh no, he replied, No. That cannot be right. Yes, he is now a Judge, said the first
friend. I have seen him sitting on the bench. The second man replied, Maybe. But I dont think
he is getting any salary. Such envious men will find out some fault anywhere. There is no fault,
actually, but they will manufacture some fault. That is their business. So many persons were
envious of my Guru Maharaja, but He was preaching and did not care for them.

In a letter Jayapataka Swami, dated February 23, 1971, Prabhupada once more gave his opinion
about cooperation with the Gaudiya Matha: So far as cooperating with my Godbrothers is
concerned, that is not very urgent business. So far until now my Godbrothers have regularly not
cooperated with me and by the grace of my Spiritual Master, things are still going ahead. So
cooperation or non-cooperation, it is the desire of Bhaktivinode Thakura to preach the Caitanya
cult all over the world and in 1875 he predicted that someone would come very soon who would
individually preach this cult all over the world. So if his benediction is there and my Guru
Maharajas blessings are there, we can go ahead without any impediment but all of us must be
very sincere and serious. We have been a little inflicted by public criticism that we Godbrothers
do not work together. My Guru Maharaja wanted also us to work together but some how or
other it hasnt happened up until now. So your program of cooperating with Madhava Maharaja
is not so important. Best thing is that all we Godbrothers work together [my note: in the sense of
each working separately to carry out the mission of Bhaktisiddhanta Sarasvati by vigorous
preaching]. Then the criticism will stop, otherwise even we join together, criticism will go on. So
this has been going on for the last 24 years, but everyone of us is doing his best keeping Lord
Caitanya in the center. We should be satisfied so much. Here Prabhupada is apparently engaging
in a little transcendental diplomacy. Prabhupada respects his Godbrothers. He appreciates that
they are doing their best according to their understanding to carry out the mission of Lord
Caitanya. But by referring to Bhaktivinoda Thakuras prophecy, he is indicating that he is the one
who has gotten the mercy of Bhaktivinoda Thakura and Bhaktisiddhanta Sarasvati Thakura. The
implication is that the Gaudiya Mathas should be cooperating with Prabhupada, and that it is not
seemly for Prabhupadas disciples to be engaging in their own cooperation with his
Godbrothers. Prabhupada appears to be saying that first of all let his Godbrothers come up to his
level of preaching, following him, and then there might be some possibility of real joint
endeavor.

About the lack of real preaching in the Gaudiya Mathas, Prabhupada said: Missionary activity is
not laziness or sleeping. My Guru Maharaja used to say that . . . [some gurus say] I have got
some dozens of disciples, and I have got a temple, and people are contributing. Now I have got
good arrangement for eating and sleeping. Now I am perfect. Because I am getting some food
without any work, and honor, then I am perfect. This is not the mentality. . . . You must be
engaged continually for these missionary activity. The Gaudiya Mission has failed in preaching
work because they adopted this principle. As soon as they got a little shelter under the name of
Matha, or temple, and a few dozen of, not few dozen, one dozen [disciples], then he is settled
up there. Now he is bhajana, Hare Krsna, Hare Krsna, Hare Krsna, Hare Krsna, Hare Krsna,
showing that he is very great chanter. And what is your preaching? . . . Therefore my Guru
Maharaja condemned this policy. Mana tumi kisera vaisnava: What kind of Vaisnava you are?
Pratisthara tare nirjanera ghare: And simply for cheap popularity, Oh, he is a Vaisnava. He is
chanting. All right. . . . No botheration, because if there is no preaching, there is no botheration.
You can sit down and show people, I have now become a very liberated soul, and chant and
meditate. That means sleeping. This sort of business is condemned by my Guru Maharaja.
Pratisthara tare nirjanera ghare tava harinama kevala. This is simply cheating. He did not approve
this kind of business. He did not approve. He wanted to see that everyone is engaged in
preaching work, some sort of preaching work, either indoor or outdoor. When you are indoor
you have to be busy writing articles for a magazine and proofread and so many things indoors.
And outdoors you have to go door to door, make them members, make them interested in this
movement, collect money for expenses, outdoor. Preaching, you have to meet opposing
elements. So many will criticize, so many will attack. Nityananda Prabhu was hurt personally, but
still, outdoor. This is missionary work, not that Whenever I find some opportunity, go to some
solitary place and sleep. This is not missionary life. So we should adjust things, not that All right,
it is going on. Thats all. You have got very responsible business, this Krsna consciousness. It is
genuine, it is authorized, and Lord Caitanya wants us to do it all over the world. The things
should be adjusted and keep us always alive to our self responsibility. That is missionary life.
(Bhagavatam lecture, Gorakhpur, India, Feb. 11, 1971).

It has become a fashion recently for ex-ISKCON members or ISKCON members sympathetic to
Gaudiya Matha gurus to bring such gurus out of India, and take them on tours of places where
there are ISKCON centers. This is good, that they are getting out of their temples in India, and
traveling about the world. But this kind of traveling cant be compared to the kind of traveling
that Prabhupada did, going out on his own into cities where there were no temples, no
devotees, and, depending only on guru and Krishna, making devotees where there were none. If
instead of collecting followers from among disaffected members of ISKCON these gurus would
begin to organize missionary activities directed towards bringing Krishna consciousness to those
who dont have it, that would be an improvement. The distinguishing characteristic between
ISKCON and the various Gaudiya Mathas remains ISKCONs strong commitment to intensive
missionary activity on a worldwide scale, under collective leadership. ISKCON members who
dont have the strength to continue a life dedicated to intensive missionary activity, or who have
difficulty living under the system of collective management devised by Srila Prabhupada,
following the order of Bhaktisiddhanta Sarasvati, may indeed find some comfort in the shelter of
the Gaudiya Mathas, where there is less pressure, less organization, and more emphasis on
bhajan. But that was not the style of Srila Prabhupada or Bhaktisiddhanta Sarasvati, who wanted
to see lots of highly organized, dynamic, creative, intensive missionary activity on a worldwide
scale.

Prabhupada seemed to find transcendental competition, rather than cooperation, the best
model for ISKCONs relationship to the Gaudiya Mathas. He wrote in a letter to Jayapataka
Swami, dated July 30, 1972, about the Mayapur temple: If you make it a first-class temple, there
will be no lack of visitors for preaching, you will never even have to leave that place for
preaching. And if you serve nice prasadam, the whole of India will come. So stick to our
principles very rigidly, and everyone will come to see these American Vaisnavas. I want that we
shall excel the Caitanya Math. They have been struggling for the last 50 years, and we shall
surpass them in two years. We are working two shifts of labor: that is American style of doing
things. I am very pleased if you can continue in this manner of American style. But if you do not,
then I shall remain on the same level, then it is a great discredit to the Americans. But if I defeat
my Godbrothers, then I am worthy to be called the guru of the Americans. Even there is
competition in spiritual life. Prabhupadas prophecy came true. Anyone can make the
comparison. On any weekend, go to Caitanya Matha, and you will see a quiet and peaceful place
with almost no one there. Go to ISKCON Mayapur and you will see thousands of visitors
crowding the place.

In February 1972, Prabhupada and his disciples visited Madras. One of Prabhupadas more
envious Godbrothers wrote to him: Your disciples dance with Hare Krishna mantram, (I) are
they really God-intoxicated as Lord Chaitanya? (II) Have you Swamiji really got free of your ego?
If so, why you said, I challenge, and why are words like I and my always on your lips? (III) Why
do you use a cushion unlike a real yogiDid Lord Chaitanya use cushions? (IV) Why do you wear
a ring and a wrist gold watch? Are you not free from material attachment? (V) Did you visit Lord
Chaitanya Krishna Temple at Gaudiya Math? If not, why notThe purest Vaishnava cult is
indwelling there with pious Swamijis with Lord Krishna dwelling therein. Melodious sound from
your throat is absent, but a jarceing [sic] undivine comes out. Is there any divinity in your person.
I doubt. One disgusted on hearing your speech.

A kinder letter came from Puri Maharaja, who invited Prabhupada and his disciples to visit his
ashrama in Visakhapatnam. Prabhupada accepted the offer and arrived there with his disciples
on February 17, 1972. Prabhupada had friendly dealings with Puri Maharaja and also with
another Godbrother, Ananda Brahmacari. He cooked expertly for Prabhupada and his disciples,
and humbly served the preparations to them. Puri Maharaja praised the preaching activities of
Srila Prabhupada in the West. Prabhupada invited him to come to the West for preaching. He
also invited him to come to Mayapura. Puri Maharaja agreed and traveled there with
Prabhupada and his disciples.

On February 29, 1972, Gaura Purnima, Prabhupada conducted the official corner-stone laying
ceremony for ISKCON Mayapura temple. He invited his Godbrothers to attend. Ten Gaudiya
Matha sannyasis came. Prabhupada received them graciously. During the ceremony, each of the
Godbrothers spoke in praise of Prabhupadas preaching in the West. But a few days later, some
of them returned to complain about his use of the title Prabhupada. He explained that his
disciples were using this title out of their respect for him. But he did not use the title himself on
his own stationary.
Prabhupada would sometimes use the example of the breakup of the Gaudiya Matha as a
warning to his own disciples. He wrote to Kirtanananda Swami on October 18, 1973 the
following letter:

Now this displeasing of Godbrothers has already begun and gives me too much agitation in my
mind. Our Gaudiya Math people fought with one another after the demise of Guru Maharaja but
my disciples have already begun fighting even in my presence. So I am greatly concerned about
it.

Following in the footprints of Lord Caitanya Mahaprabhu:

trnad api su-nicena taror iva sahisnuna

amanina manadena kirtaniya sada harih

One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower
than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false
prestige and should be ready to offer all respect to others. In such a state of mind one can chant
the holy name of the Lord constantly.

We must always remember this verse and be as tolerant as the tree, as we execute the Krsna
consciousness movement. Without this mentality we cannot be successful.

Material nature means dissension and disagreement, especially in this Kali yuga. But, for this
Krsna consciousness movement its success will depend on agreement, even though there are
varieties of engagements. In the material world there are varieties, but there is no agreement. In
the spiritual world there are varieties, but there is agreement. That is the difference. The
materialist without being able to adjust the varieties and the disagreements makes everything
zero. They cannot come into agreement with varieties, but if we keep Krsna in the center, then
there will be agreement in varieties. This is called unity in diversity. I am therefore suggesting
that all our men meet in Mayapur every year during the birth anniversary of Lord Caitanya
Mahaprabhu. With all GBC and senior men present we should discuss how to make unity in
diversity. But, if we fight on account of diversity, then it is simply the material platform. Please
try to maintain the philosophy of unity in diversity. That will make our movement successful.
One section of men have already gone out, therefore we must be very careful to maintain unity
in diversity, and remember the story in Aesops Fables of the father of many children with the
bundle of sticks. When the father asked his children to break the bundle of sticks wrapped in a
bag, none of them could do it. But, when they removed the sticks from the bag, and tried one by
one, the sticks were easily broken. So this is the strength in unity. If we are bunched up, we can
never be broken, but when divided, then we can become broken very easily.
Srila Prabhupada did not want ISKCON to turn out like the Gaudiya Matha, a bunch of ineffective
little mathas, with no strong, unified preaching. To some extent, Srila Prabhupadas fear has
been realized. Many ISKCON members have not been able to live with the admittedly difficult
process of discussion and submission to collective decision making set up by Srila Prabhupada.
Such members have become frustrated and displeased, and instead of continuing to work within
the system, have left to set up their own organizations, have joined the organizations of various
Gaudiya Matha gurus, or have drifted off into isolation. This has certainly weakened ISKCON. But
to some extent, Srila Prabhupadas hope has been realized. A critical mass of ISKCON members
continues to work together, in the spirit of unity in diversity, tolerating all the difficulties of
submitting to a process of collective decision making by the GBC. If we look carefully at the
above letter, we can see that Srila Prabhupada says that the collective decision making process
should involve not just the GBC but all GBC and senior men. To some extent, exclusive focus on
the authority of the GBC may at times have weakened the collective decision making process.
The presence of all senior men (and women) at Mayapur should be given due attention as part
of ISKCONs collective decision making process. But in the end, it does become necessary for
each individual to adopt a humble mood and be prepared to bow to the will of the leadership
system devised by Prabhupada. This also entails some sensitivity on the part of those who may
find themselves in the party that prevails at any point in time. It may be said that at times the
GBC has made the wrong decision. I cannot see that Srila Prabhupada ever said the GBC system
would always yield a perfect result. He simply said that the considered opinion of a number of
senior persons is preferable to the decision of one appointed leader (unless the one person
happens to be the self-effulgent acarya who might arise out of the collective leadership, freely
recognized by all). The vast gulf between ISKCON and the various Gaudiya Mathas has always
been and remains acceptance of the principle of joint action under a collective decision making
process.

In another warning to his disciples not to follow in the footsteps of the Gaudiya Matha,
Prabhupada wrote to Gurukrpa Maharaja on September 30, 1975: Why is there this politics?
This is not good. If politics come, then the preaching will be stopped. That is the difficulty. As
soon as politics come, everything is spoiled. In the Gaudiya Math the politics is still going on. My
Guru Maharaja left in 1936, and now it is 1976, so after 40 years the litigation is still going on. Do
not come to this. It has become a fashion for persons who cannot accept the discipline of living
under ISKCONs system of collective decision-making, such as Adridharana Prabhu and
Madhupandit Prabhu, to get the courts to impose their personal policy opinions on ISKCON.
Although they protest they are not infected with the Gaudiya Matha disease, their symptoms are
the same.
In yet another warning, Prabhupada wrote to Ramesvara Maharaja and Radhaballabha Dasa of
the BBT on August 14, 1976: The report of the book printing is both encouraging and surprising.
Every time I see this I remember the words of my Guru Maharaja when he told me that
wherever there was money it should be used to print books, not that we shall have big big
temples and then fight in the court. He asked me to do this and I am trying my little bit, thats all.
It is all by his blessings for without his blessings this wonderful thing would not have happened.
He said personally to me, If I could sell this Gaudiya Matha building, that would have been
better. He predicted that there would be fire within these walls. So I took it, O, His Divine Grace
wants some books. So I accepted it, Yes, I shall do it. It is all by his blessings. Mukam karoti
vacalam pangum langhayate girim, by his mercy a dumb man can speak and a lame man can
cross a mountain. Now we have seen that some managers of big ISKCON temples in India,
Adridharana in Calcutta and Madhupandit in Bangalore, unhappy with the GBCs rejection of
their proposals for making Prabhupada the only initiator in ISKCON, have decided to take the
matter to the Indian courts instead of abiding by the process of collective decision making. I
cannot imagine that Prabhupada would be pleased with them.

Prabhupada would encourage devotees to adopt his own mood in carrying out service in the
face of obstacles imposed by others. He wrote to Gaurasundara Dasa in a letter dated August 26,
1972: All along I have been discouraged in every way by my Godbrothers, but still I have stuck to
my duty, keeping my Spiritual Master always in front. Because there is some fighting or bickering
amongst us, that does not mean that I should go away. If I have understood the order of my
Spiritual Master rightly, then I must perform my duty under any circumstances and never once
think of going away under disgust. In the same spirit, Prabhupada wrote to Gurudasa Dasa, on
August 29, 1972: Do not be depressed. All along my Godbrothers gave me only depression,
repression, compressionbut I continued strong in my duty. So never mind there is some
discouragement, continue with your work in full enthusiastic Krishna Consciousness attitude of
service.

Srila Prabhupada did not very much like his disciples to sell or read literatures from the Gaudiya
Mathas. In a letter to Sukadeva Dasa, Prabhupada, dated November 14, 1973, Prabhupada said:
Regarding the Gaudiya Math books being circulated there, who is distributing? Who is sending
these books? The Gaudiya Math does not sell our books, why we should sell their books. Who
has introduced these books? Let me know. These books should not at all be circulated in our
Society. Bhakti Vilas Tirtha is very much antagonistic to our society and he has no clear
conception of devotional service. He is contaminated. Anyway, who has introduced these books?
You say that you would read only one book if that was all that I had written, so you teach others
to do like that. You have very good determination. The reasons for Prabhupadas objections
appear to be several. He appeared to be concerned about some deliberate attempt to infiltrate
Gaudiya Matha ideas into ISKCON, as suggested by his asking who sent the books. He was also
concerned that deviations and contaminations may have entered the otherwise Vaisnava
literature. Prabhupada had presented to ISKCON his own carefully considered synthesis of
Vaisnava thought and practice, perfectedly adapted to time, place, and circumstance, and he was
worried about the infiltration of different understandings that might have an unhealthy effect on
the preaching instrument he had carefully crafted in furtherance of the desires of
Bhaktisiddhanta Sarasvati. Reciprocity was another issue. Why sell their books, unless they sold
his? Prabhupada also suggested that his own book were sufficient for ISKCON members.

Prabhupada also objected to an attempt by one of his Godbrothers, Purusottama Prabhu, to

insert himself into the process of editing Prabhupadas books. Prabhupada wrote to his disciple
Karuna Sindhu Dasa on November 9, 1975: I can understand this cunning Purusottama das has
taken advantage of your simplicity. So any one of my Godbrothers cannot help me in this way of
book writing because they are unfortunate in the matter of preaching work. They are simply
trying to infiltrate our society to so something harmful by their attempt. So please do not have
any correspondence with this Purusottama or any of my Godbrothers, so-called. And do not do
anything without consulting me. You can inform this instruction to everyone and send back to
me the sheets of corrections sent to you by Purusottama. I was very much anxious to know how
Purusottama entered in our camp. Now the matter is clear. Be careful for further dealings with
such men.

Continuing his policy of warning his disciples from close association with the Gaudiya Mathas,
Prabhupada wrote to Rupanuga Maharaja on April 28, 1974:

You are right about Sridhara Maharajas genuineness. But in my opinion he is the best of the lot.
He is my old friend, at least he executes the regulative principles of devotional service. I do not
wish to discuss about activities of my Godbrothers but it is a fact they have no life for preaching
work. All are satisfied with a place for residence in the name of a temple, they engage disciples
to get foodstuff by transcendental devices and eat and sleep. They have no idea or brain how to
broacast the cult of Sri Caitanya Mahaprabhu. My Guru Maharaja used to lament many times for
this reason and he thought if one man at least had understood the principle of preaching then
his mission would achieve success. In the latter days of my Guru Maharaja he was very
disgusted. Actually, he left this world earlier, otherwise he would have continued to live for more
years. Still he requested his disciples to form a strong Governing body for preaching the cult of
Caitanya Mahaprabhu. He never recommended anyone to be acarya of the Gaudiya Math. But
Sridhara Maharaja is responsible for disobeying this order of Guru Maharaja, and he and others
who are already dead unnecessarily thought that there must be one acarya. If Guru Maharaja
could have seen someone who was qualified at that time to be acarya he would have
mentioned. Because on the night before he passed away he talked of so many things, but never
mentioned an acarya. His idea was acarya was not to be nominated amongst the governing
body. He said openly you make a GBC and conduct the mission. So his idea was amongst the
members of GBC who would come out successful and self effulgent acarya would be
automatically selected. So Sridhara Maharaja and his two associate gentlemen unauthorizedly
selected one acarya and later it proved a failure. The result is now everyone is claiming to be
acarya even though they may be kanistha adhikari with no ability to preach. In some of the
camps the acarya is being changed three times a year. Therefore we may not commit the same
mistake in our ISKCON camp. Actually amongst my Godbrothers no one is qualified to become
acarya. So it is better not to mix with my Godbrothers very intimately because instead of
inspiring our students and disciples they may sometimes pollute them. This attempt was made
previously by them, especially Madhava Maharaja and Tirtha Maharaja and Bon Maharaja but
somehow or other I saved the situation. This is going on. We shall be very careful about them
and not mix with them. This is my instruction to you all. They cannot help us in our movement,
but they are very competent to harm our natural progress. So we must be very careful about
them.

This is one of the more important of Srila Prabhupadas instructions regarding ISKCONs
relationship with the Gaudiya Mathas. Srila Prabhupadas thoughts about his Godbrother
Sridhara Maharaja are worth careful consideration. Srila Prabhupada says on the positive side
that he is genuine, that he is his old friend, that he executes the regulative principles of
devotional service. Elsewhere he says that he has high realizations but is keeping them to
himself. But the critical point is faithfulness to the instructions of Bhaktisiddhanta Sarasvati, who
wanted a strong governing body to guide the affairs of the Gaudiya Matha by collective decision
making. On this crucial point, Prabhupada says that Sridhara Maharaja, despite all his good
points, violated the order of Bhaktisiddhanta Sarasvati. He attempted to artificially establish an
acarya who would solely conduct initiations and guide the affairs for the Gaudiya Matha. When
he failed to achieve this, due to the falldown of his proposed acarya, he became the sole acarya
of his own Matha, and the other Godbrothers did likewise. Perpetuating his error, he also
appointed a successor acarya to take his position in his own Matha after his death. Prabhupada
points out that the Mathas established by Sridhara Maharaja and others were not characterized
by vibrant, successful attempts to widely spread the teachings of Krishna consciousness. In this
regard, they were not proper models and examples for his disciples, even though the leaders of
such Mathas might individually have some good Vaisnava qualities and they might make some
small contribution in their own way to the spreading of Krishna consciousness. Some of
Prabhupadas Godbrothers were, in his opinion, guilty not only of failing to establish a unified
preaching mission and failing to do much on their own in the absence of such a unified
preaching mission, but of deliberately trying to undermine ISKCON.

Some will wish to point to the history of falldown and scandal in ISKCON. As we have seen, the
Gaudiya Matha is not without its own history of falldown and scandal. But there is a difference in
falling down in pursuing the actual desire of the acarya and falling down in deviation from the
actual desire of the acarya. ISKCON, for all its faults, has managed to keep intact the system of
collective managament envisioned by Prabhupada and Bhaktisiddhanta Sarasvati Thakura.
ISKCON did not make the mistake of trying to select a single acarya to conduct all initiations and
decide all matters of policy for the whole Society. It has also not broken up into many individual
organizations each with their own leader, although there have been some individuals, all
influenced by Gaudiya Matha gurus, who have gone and set up such Gaudiya Matha style
institutions on their own (Tripurari Swami, Paramadvaiti Swami, etc.). In ISKCON, there are many
gurus and the decision making power is collectively exercised by the GBC in consort with other
senior devotees such as sannyasis and temple presidents. That some leaders have fallen down in
this process is certainly a cause of embarrassment. But Srila Prabhupada indicated that among
the collective leadership it would be seen in time, in a practical way, who was spiritually realized
and who was not. So we are seeing. But in the Gaudiya Matha, the falldowns took place in
pursuance of deliberate disobedience of the orders of the acarya. So in the Gaudiya Matha,
those who fall and those who dont fall are, all of them, not completely in line with the desires of
Bhaktisiddhanta Sarasvati. This defect could be remedied by their submitting to the existing
collective decision making process in ISKCON. If they do not wish to join their institutions with
ISKCON, then as far as possible ISKCON can try to work with them, to the extent that cooperation
can be established along the lines approved by Srila Prabhupada. But under no circumstance can
ISKCON permit any unreconstructed Gaudiya Matha leader, accustomed to see himself as the
sole initiator in his Matha and the sole proprietor, to exercise any influence within ISKCON, even
though such a leader might otherwise have some nice Vaisnava qualities and friendly intentions.
And neither can ISKCON recommend that its members go to such persons for guidance in
devotional life. In addition to nice Vaisnava qualities, such a person, if he is to be welcomed
within ISKCON and recognized by ISKCON as a guide for its members, must show dedication to
the dynamic worldwide preaching mission of Srila Prabhupada and submission to the collective
management system of ISKCON. In making such distinctions I am not blindly applying statements
that Prabhupada made long ago about Godbrothers now dead and gone. I have extracted from
Prabhupadas words some principles that have application beyond the particular circumstances
under which they were first uttered. Applying these principles, I conclude that Prabhupadas
recommendation that ISKCON members not mix very thickly with Gaudiya Matha gurus is still
valid today. We should not bear them ill will. We should behave properly with them on
ceremonial occassions or when visiting their Mathas. But we should not intimately associate
with them or try to bring them into ISKCON for leadership purposes. START

Prabhupada was always concerned when he detected signs of the Gaudiya Matha mentality
developing in ISKCON. He wrote on October 8, 1974 to Karandhara Dasa: All these properties
and opulences, whatever we have got, this will not go with me when I go away from this world.
It will remain here. I am training some of my experienced disciples how to manage after my
departure. So if instead of taking the training, if in my lifetime you people say I am the Lord of all
I survey, that is dangerous conspiracy. . . In India some of the important members they have
collected huge amounts in the name of the Society and spent it luxuriously. I wanted you all my
experienced disciples should manage the whole institution very cleverly without any personal
ambition like ordinary materialistic men. The Gaudiya Math institution has become smashed, at
least stopped its program of preaching work on account of personal ambitions. Here we can see
that Srila Prabhupada expected his own disciples to manage the movement after his departure.
But he wanted them to do it without personal ambition. We can also see that he would not be
happy if ISKCON survived as a collection of peaceful centers of bhajan. He wanted a unified,
dynamic international preaching organization.

Prabhupada also said in his letter to Karandhara: I believe all my students they are very serious
devotees, maybe sometimes influenced by maya, but they can be corrected and the whole thing
will go on as usual without any difficulty. Please try to help me in this connection in this
endeavor. This should be the proper attitude of all sincere disciples of Srila Prabhupada. Live in
the Society he created, realizing that although sometimes things may appear to go wrong, they
can be corrected, by the mercy and grace of Srila Prabhupada and his sincere followers who
desire to help him in that connection.

The phenomenon of disappointed ISKCON members leaving the Society to take shelter of
Gaudiya Matha gurus (or taking shelter of such gurus after having been asked to leave the
Society) is not something new. It happened also during Prabhupadas time, sometimes with his
approval. On January 10, 1975, Prabhupada wrote to Asita Dasa, then residing at a Gaudiya
Matha temple in Puri: If you want to stay there I have no objection. For the time being you can
perform your devotional service in Puri and when I return to Mayapur in mid-March, you can see
me and we shall see what was the cause for your being asked to leave. It is a big establishment
and sometimes disagreement happens and I am helpless. I am enquiring from Mayapur why you
were asked to leave there. If you want to take initiation from Madhava Gosvami Maharaja I have
no objection.

Among all the choices available to this particular disciple, I am sure that Prabhupada would have
had preferred a different outcome. But it would appear that if a disciple had lost a lot of faith in
ISKCON, and apparently a lot of faith in Prabhupada, then Prabhupada was prepared to let that
disciple do as he wished. But this was not an endorsement of Madhava Maharajas qualification
to be a guide for all ISKCON members, nor was it meant to be the example for all ISKCON
members to follow.
In 1975, one of Prabhupadas Godbrothers, Bon Maharaja, toured universities in North America,
making statements that belittled Prabhupadas accomplishments. He insinuated that his own few
writings were more authoritative and scholarly than Prabhupadas monumental output, praised
by scholars worldwide. Prabhupada instructed his disciples to challenge him in the following
way: You meet Bon Maharaja, and if he talks again . . . say, You were sent in London for
establishing a temple, why you could not do it? You remained there for three, four years. And
why you were called back by Bhaktisiddhanta Sarasvati? What did you do for the three, four
years in spite of full support from Gaudiya Matha? We were sending seven hundred rupees. In
those days seven hundred rupees means nowadays seven thousand. He was squandering the
money. Authority, authority, scholarly, how many books you have published from your
institution for the last forty years? He was in London. In the 1930s he came back. Came back
means Guru Maharaja called him back. Then he separated from Gaudiya Matha, and he tried to
start this institution. . . . And it is 75 [1975], clear forty years. So what books you have
published? Authority, scholarly, what books you have published? And how many scholars you
have produced? Why it is closed now? . . . He has simply collected money like anything by this
bluff. . . . Therefore Dalmia [a wealthy donor] said [to] one of the trustees, You better give it [the
institute] to Bhaktivedanta Swami. They have seen. . . . Institute of Oriental Philosophy? Yes. And
the students are coming to him with knives. That is his popularity. Amongst his own students, he
is threatened with knife. And he has to sign something by such threatening. (Morning walk,
Denver, June 30, 1975)

So it appears that in some cases, if a Gaudiya Matha member was demeaning ISKCON or
Prabhupada, Prabhupada was willing to have his disciples reply in kind, directly questioning the
Gaudiya Matha members competence and qualification, to his face. Today, this may also be
necessary in some cases, with proper authorization from ISKCONs governing body.

Prabhupada also said about Bon Maharaja, Of course, he will not be able to do anything. Simply
ask him, You, sir, what you have done for the last forty years? And who asked you to start this
institute? And why you were called back by Guru Maharaja? You ask these things. And you
performed some ceremony for neutralizing your guru-aparadha. He did it. [To] Some
astrologer He admitted that I have offended my Guru Maharaja. So I am not improving. So can
you suggest anything? He [the astrologer] said that You offer 108 bilva patra to Lord Siva. And
he [Bon Maharaja] did it for so many . . . (Morning walk Denver, June 30, 1975)

During a conference at a Canadian university, one of Prabhupadas disciples, Uttamasloka Dasa,

had replied to some of Bon Maharajas statements. For example, Uttamasloka had remarked that
all of the scholars had been presenting various opinions about the Absolute Truth without
coming to any conclusion about it, thus inviting a debate that would arrive at a conclusion. Bon
Maharaja said Vaisnavas dont argue and debate. Uttamasloka pointed out that Lord Caitanya
had converted Prakasananda Sarasvati by argument. Oh, yes, very good, said Prabhupada,
hearing of this. Bon Maharaja had then said that actually Prakasananda had been converted by
Lord Caitanyas effulgence, not His arguments. But there was argument, rascal! interjected
Prabhupada, interrupting a devotees account of the incident. Bon Maharaja had complained to
the scholars that ISKCON devotees are in general intolerant. Prabhupada, as if directly answering
Bon Maharaja, said, You are also not tolerant . . . Because you are envious. (Morning walk
Denver, June 30, 1975)

Srila Prabhupada voiced the same sentiments in a letter to Satsvarupa dasa Goswami, dated
June 4, 1975: Regarding, Bon Maharaja, I am actually authority accepted by authority. In the
Caitanya Caritamrta it is said, krsna sakti vina nahe nama pracar. So, now the Hare Krishna
movement is world known, and learned scholars, etc. give plaudits to me as Professor Judah has.
So, then why I am not authority? Nobody says Bon Swami has done it, or Vivekananda, or any
other swami. There are so many yogis and swamis coming, but nobody is giving credit to them,
they are giving the credit to me. So, why I am not an authority? If Krishna accepts me as
authority, then who can deny it? Besides that, in 1933, Bon was given the first chance to preach
Lord Caitanyas movement in London. He remained there about four years and not a single
person could be converted to become a Vaisnava and he was receiving regularly 700rs. per
month for his expenditure, being supported by the whole Gaudiya Math institution, and still, as
he could not do anything appreciable, he was called back by Guru Maharaja. Then where is his
authority? Our authority comes from Parampara system. If the Guru was not satisfied with him
and called him back, and since then, he gave up connection with Gaudiya Math and started his
own institution, then how he becomes authority? And in spite of all these things, if he is still
authority by his own imagination, then people should ask him what he has been doing for the
last 40 years, about the objective of Gaudiya Vaisnavism. Even if he thinks that he has done,
certainly he has not done better than me. Under the circumstances, accepting him as an
authority, I am greater and better authority than him. So, all Vaisnavas are authorities to preach
Krishna Consciousness, but still, there are degrees of authorities. On the whole, if his motive is to
supress me and that is why he has come here, how we can receive him? He has already given
one Professor a wrong impression. He may be treated as a guest, if he comes to our center, give
him prasadam, honor him as an elder Vaisnava, but he cannot speak or lecture. If he wants to
lecture, you can tell him that there is already another speaker scheduled. Thats all.

This letter forms the basis of ISKCONs policy toward Gaudiya Matha gurus, with questionable
attitudes toward ISKCON and Prabhupada, who may wish to speak in ISKCON temples. We honor
them as elder Vaisnavas, but we do not let them speak, unless they have proved themselves in
line with the spirit of Krishna consciousness exemplified by Srila Prabhupada and are properly
respectful of those he left in charge of the institution he created. ISKCON, as given to us by Srila
Prabhupada, is a finely tuned instrument for the dynamic mass propagation of Krishna
consciousness in the modern world, and even apparently minor differences from Prabhupadas
example in teaching and practice can upset the delicate balance. Therefore we are cautious
about letting Gaudiya Matha gurus enter the ISKCON Society, particularly if they are accustomed
to functioning in the Matha system instead of the collective management system instituted by
Srila Prabhupada, following Bhaktisiddhanta Sarasvatis instructions for how the Gaudiya Matha
was to be managed after his departure. If we could find a Gaudiya Vaishnava guru who would
submit to guidance by the collective management system of ISKCON, such a guru might be
welcome to speak in ISKCON temples. Another qualification would be accomplishments in the
preaching field that we might imagine Srila Prabhupada would consider substantial.
Unfortunately, at the present moment there does not appear to be any such guru among the
various Gaudiya Matha organizations (or among the various former ISKCON members who have
become gurus of their own Gaudiya-Math style groups).

Therefore, intimate association should continue to restricted. In the wake of the Bon Maharaja
incident, and other incidents, Prabhupada asked his disciples to strictly avoid associating with
the Gaudiya Matha. He wrote to Visvakarma Dasa on November 9, 1975: I am in due receipt of
your letter dated September 3, 1975 with the enclosed statement about Van [Bon] Maharaja. So
I have now issued orders that all my disciples should avoid all of my Godbrothers. They should
not have any dealings with them nor even correspondence, nor should they give them any of my
books or should they purchase any of their books, neither should you visit any of their temples.
Please avoid them. This restriction remained in force up to the time of Prabhupadas departure,
when he authorized some limited association for limited purposes with some Gaudiya Matha
personalities.

Prabhupada did not consider his references to his own preaching success to be a manifestation
of pride or false ego. He said to his disciples: So it is not my pride, but I can say, for your
instruction, I did it. Therefore whatever little success you see than my all my Godbrothers, it is
due to this. I have no capacity, but I took it, the words of my guru, as life and soul. So this is fact.
(Bhagavatam lecture, Philadelphia, July 12, 1975)

In explaining the failure of his Gaudiya Matha Godbrothers to accomplish much in the way of
substantial preaching, Prabhupada said, Because one important person learns the science, he
will preach it all over the earth. Caitanya Mahaprabhu has directly said they [such preachers] are
not ordinary persons. So unless one is materially not ordinary, he cannot preach. All the
Gosvamis, they were coming from respectable And where Gaudiya Matha came? These are
third-class men, no position in their past life. . . Thats all. Uneducated, half-educated, poor,
poverty-stricken. They could not do anything. Some of our Godbrothers I have beat them. He
made an exception for Bhaktivilasa Tirtha Maharaja, who had been able to do something with
Caitanya Matha: In his previous life he had a big, big business organization. So therefore he has
been able to organize. But as far as the others were concerned: They will admit. They are
coming from some third-class status of life . . . this is fact. . . . Who established the mission of
Caitanya Mahaprabhu? Rupa Gosvami. He was minister. He was not a cultivator, plow
department. (Morning walk, Perth, May 8, 1975).

Prabhupada compared the quality of the persons joining the Gaudiya Matha to those that were
joining ISKCON. He said: And here they are poverty-stricken. Generally they come, join this
[Gaudiya Matha] institution, those who are poverty-stricken, not willingly, Oh, here is a good
institution. We should join. That is very rarely. . . . The father-mother cannot maintain them, so
entrust them Gaudiya Matha. . . . Not that willingly theyre coming, Oh, it is good institution.
That they do not. One or two, that way they are coming. Otherwise . . . generally all helpless
people, no caretaking at home, So let me go to[Gaudiya Matha]. (Room conversation,
Mayapura, Feb. 20, 1977). Of course, there are also some people who come to ISKCON in that
way, and in that regard we should remember what Prabhupada said here.

About his Godbrothers Prabhupada said, I wanted to serve. That is the difference. But now it is
clear. None of them, they want to serve. They want to make one establishment so that they can
eat and sleep. Of course, there is some preaching, but if, there is, preaching is the purpose, why
they should separate? That is not the purpose. The purpose is that I must have some separate
establishment as ordinary karmis they have got their separate establishment. Preaching is not
that, neither they can preach with enviousness. So, what to do? (Room conversation, February
10, 1977). In the course of this same conversation, Prabhupada said of his Godbrothers who
were speaking against him, They are very envious. He went on to recommend: So envious,
upeksa, means they should not be associated . . . . Four division. So four divisions you have to
treat in different ways. Prema, Lord, prema, love. Maitri, friendship with devotees. Krpa balisu,
those who are innocent, the krpa. Let them learn. And upeksa. As soon as come to the dvisat
[envious], no cooperation. Keep aloof. So when we try to keep aloof from the envious, that is not
our enviousness. That is just to avoid trouble for preaching work. Not that we hate them. But
because When you avoid a snake, it does not mean I hate the snake, but because he is harmful
we have to take precaution. This is the statement of Bhagavatam. This is the philosophical basis
for ISKCONs remaining aloof from the Gaudiya Matha. We do not hate the Gaudiya Matha
gurus, but we have practical experience that they cause difficulties in our preaching, so we
remain aloof from them; we avoid them, as much as possible. We should note that Prabhupadas
recommendation for keeping aloof came during his last months.

Jayapatka, concerned about ISKCON members running to the Gaudiya Matha for instruction in
Krishnas most confidential pastimes, said: So many devotees are very innocent.Theyll fall prey.
Theyll be impressed by some fancy talking and then can be misled. Prabhupada replied, Yes.
Jayapataka Maharaja continued, But Your Divine Grace is very expert in very carefully training
them up stage by stage. Prabhupada replied, Yes. (Room conversation, Mayapur, Feb. 10,
1977). This conversation ended with Prabhupada and his disciples discussing how one of the
Gaudiya Matha sannyasis, Damodara Maharaja, had tried to implicate ISKCON in some legal
proceedings. Regarding Damodara Maharaja, Prabhupada wrote to Jayapataka Swami on
December 4, 1976: Damodara Maharaja is a dangerous man. Remain very cautious with him.
He is always causing difficulty.

Prabhupada had set up ISKCON so that much of its income came from selling books. About the
Gaudiya Matha, he said, They have no other way of income except begging in different way.
Now they have taken to this business, parikrama. They earn something, lump sum, by calling
men to parikrama, and they pay, say, two hundred rupees. Out of [this], a hundred rupees they
save, minimum, and that is their whole years livelihood. . . . because they have no books.
(Room conversation, Mayapura, Feb. 18, 1977).

Even though Prabhupada gave Bhaktivilasa Tirtha Maharaja, among his Godbrothers, credit for
organizing at least a little bit, he considered his own accomplishments to be in a different league.
In 1976, devotees brought to Prabhupada a pamphlet published by Caitanya Matha, glorifying
the activities of Bhaktivilasa Tirtha Maharaja (formerly Kunjavihari Babu). A disciple read from
the pamphlet: Srila Bhaktisiddhanta Sarasvati Gosvami Thakura took hold of Gaudiya
Vaisnavism . . . . In proper time, he got a great personality who readily shouldered the burden of
the mighty mission of Srila Sarasvati Thakura. Prabhupada interrupted: Just see now. He got a
great personality. He is that personality. Hell also prove that. The disciple continued reading:
That great personality is President Acaryadeva, his holiness Sri Srimad Bhaktivilasa Tirtha
Maharaja Prabhupada said: This great personality, why he is not accepted by other disciples?
How he became a great personality? . . . No one accepts him.

The pamphlet continued: In all the missionary works and the management of the mathas, Srila
Bhaktivilasa Tirtha Gosvami Maharaja was the right hand of his Gurudeva. By his constant,
unstinted service rendered to Srila Prabhupada, whose most intimate disciple he was, he almost
became a counterpart of that great saint. One of Prabhupadas disciples commented that this
language meant that Tirtha Maharaja was trying to become equal or superior to guru.
Prabhupada said, Superior.
The pamphlet continued: In all preaching work, everybody felt the sober but encouraging hand
of Srila Bhaktivilasa Tirtha Gosvami Maharaja. Srila Prabhupada never did anything without
consulting him first or without his consent.

The pamphlet also attempted to subsume Prabhupadas worldwide preaching under the banner
of Bhaktivilas Tirtha Maharaja: There may not be any doubt among the well-informed people
that the Sri Caitanya Matha, with its branches, Sri Gaudiya Mathas, throughout India and abroad,
have been propagating the greatest religion, which, from a realistic point of view, has helped to
build up a true civilization. Today, due to the activities of Sri Caitanya Matha, a spiritual thirst has
been created, especially among the deep-thinking and educated people of the world, for people
from all over the world are coming to this institution to learn and follow the great religion of Sri
Caitanya Mahaprabhu and to understand the practical Indian way of life. (Room conversation,
Mayapur, January 19, 1976). At this time, no one except Srila Prabhupada had attracted a large
worldwide following. Tamal Krsna Maharaja said, Hes speaking against us all the time. He never
says anything good about us. Prabhupada replied, He is very envious about us. At this time,
Bhaktivilasa Tirtha Maharaja was avoiding coming to the ISKCON center at Mayapur, but was
always trying to induce Prabhupada to come to his center. Prabhupada suggested that his policy
was to make an attempt to mix with us so he can take advantage. According to Prabhupada,
Bhaktivilasa Tirtha Maharaja wanted to somehow or other take credit for Prabhupadas
accomplishments.

One of Prabhupadas disciples said, People are attracted by the Westerners coming to the
matha. So if were up at that matha [Caitanya Matha], any of us, and then they [the Matha
members] say, Just see. They say in Bengali, Just see. They are coming. To see our guru
maharaja, they are coming. Prabhupada answered: That was the policy of Madhava Maharaja
and Sridhara Maharaja, that Although Bhaktivedanta Swami is propagating throughout [the
world], he is subordinate to us, under our instruction. But Prabhupadas main response was:
Let them do whatever nonsense they want. We shall do our own business. He pressed his
disciples to get on with the construction of the Mayapur Temple of Vedic Planetarium. Already,
far more people were coming to ISKCONs Mayapur center than to the Gaudiya Matha temples,
and Prabhupada wanted that process to continue. (Room conversation, Mayapur, January 19,
1976) What can we learn from this? In evaluating Gaudiya Matha gurus, we should note whether
or not they are trying to say that Prabhupada was in some way their subordinate. One way this
comes out is through suggestions that Prabhupada was giving only basic teachings whereas the
Gaudiya Matha guru is giving the more advanced teachings.

Prabhupadas Godbrothers were amazed by the expansion of the Krishna consciousness

movement. Some of them thought that it was because of something more than Lord Caitanyas
mercy. Prabupada said: Yes. Our Tirtha Maharaja is accusing me that I have got two crores of
rupees from American government to start this movement. (laughs) Even my Godbrother says,
what to speak of others. (Conversation, Mayapura, February 14, 1977).

About the level of Deity worship found in Gaudiya Matha temples, Prabhupada said, How they
can worship? The worship is done by devotee. Unless you create devotee, where is the question
of worshiping? Without devotee it is idol worship. There is no life. And without life, how can you
pull on artificially? (Morning walk, Delhi, November 30, 1973) In ISKCON, we should also
remember this important aspect of Deity worship. The best form of worship is to have a vibrant,
dynamic program for bringing more and more devotees to the lotus feet of the temple Deity.
This gives life to the temple. Without this life of preaching, of making new devotees, gradually
the number of worshipers of the Deity will decrease to a few old priests.

A temple should be a center for preaching. Prabhupada said: My Guru Maharaja used to say,
prana arthe yanra sei hetu pracara. One who has got life, he can preach. The dead man cannot
preach. So you become with life, not like dead man. Without life Just like all my Godbrothers.
They are dead men. And therefore they are envious of my activities. They have no life. If you
want to make easy-going life, showing the Deity and then sleep, then it is a failure movement.
(Morning walk, Los Angeles, July 13, 1974)

In 1976, Prabhupada received another proposal for cooperation from B.S. Bodhayana Maharaja.
Prabhupada replied to him in a letter dated November 9, 1976: Im very much obliged to you
that you write to say, It is clear to me that you are great powerful Acarya in the Vaisnava world
at present. Sometimes Sridhara Maharaja also says like that. So, actually if you are feeling like
that let us work conjointly. There is great prospect for preaching Caitanya Mahaprabhus
message all over the world and in India also. At least in India we can preach very vigorously if we
combine together. It is already tested in many cases. Whenever we held some festival in big, big
cities like Calcutta, Bombay, Hyderabad, Madras, Delhi, etc. thousands of men gather and they
request regularly to continue the program. Recently we held a similar program in Candigargh and
the devotees of Sri Caitanya Gaudiya Math also participated. They invited me in the local center
of Sri Caitanya Gaudiya Math and many thousands of people came to hear me. So there is great
prospect if we work conjointly at least in India. So you can consult Sridhara Maharaja also. Hes
also of that opinions you have opined and if in this old age we can do something combinedly it
will be a great triumph. I thank you very much once more. The letter essentially says that if
Bodhayana Maharaja and Sridhara Maharaja actually think that Srila Prabhupada is the greatest
and most powerful Vaisnava acarya in the world at present, then they should give him all facility
to preach in the Gaudiya Matha temples so that thousands of people could hear Prabhupada.
For Prabhupada, cooperation with the Gaudiya Matha meant that the Gaudiya Matha should
give facility for and participate in ISKCONs highly successful large scale preaching, and not that
ISKCON should give facility to the Gaudiya Mathas efforts.

Sometimes Gaudiya Matha disciples would come to take shelter in ISKCON. But Srila Prabhupada
was not very eager to allow this, as can be seen in his letter to Jayapataka Swami, dated
December 4, 1976: Regarding the two men who have come to us from Gaudiya Math, for the
time being we should try not to give shelter to such persons unless they are tested. This is the
model for ISKCONs current policies regarding giving shelter to disciples of Gaudiya Matha gurus.
They can be tested on an individual basis to see whether or not they can remain submissive to
ISKCONs system of authority.

In April 1977, Prabhupada made some reference in a room conversation to some statements he
had made about his Godbrothers in one of his Caitanya-caritamrta purports. The verse and
purport read as follows (Cc. Adi-lila 12.8):

TRANSLATION

At first all the followers of Advaita Acarya shared a single opinion. But later they followed two
different opinions, as ordained by providence.

PURPORT

The words daivera karana indicate that by dint of providence, or by Gods will, the followers of
Advaita Acarya divided into two parties. Such disagreement among the disciples of one acarya is
also found among the members of the Gaudiya Matha. In the beginning, during the presence of
Om Visnupada Paramahamsa Parivrajakacarya Astottara-sata Sri Srimad Bhaktisiddhanta
Sarasvati Thakura Prabhupada, all the disciples worked in agreement; but just after his
disappearance, they disagreed. One party strictly followed the instructions of Bhaktisiddhanta
Sarasvati Thakura, but another group created their own concoction about executing his desires.
Bhaktisiddhanta Sarasvati Thakura, at the time of his departure, requested all his disciples to
form a governing body and conduct missionary activities cooperatively. He did not instruct a
particular man to become the next acarya. But just after his passing away, his leading secretaries
made plans, without authority, to occupy the post of acarya, and they split into two factions over
who the next acarya would be. Consequently, both factions were asara, or useless, because they
had no authority, having disobeyed the order of the spiritual master. Despite the spiritual
masters order to form a governing body and execute the missionary activities of the Gaudiya
Matha, the two unauthorized factions began litigation that is still going on after forty years with
no decision.
Therefore, we do not belong to any faction. But because the two parties, busy dividing the
material assets of the Gaudiya Matha institution, stopped the preaching work, we took up the
mission of Bhaktisiddhanta Sarasvati Thakura and Bhaktivinoda Thakura to preach the cult of
Caitanya Mahaprabhu all over the world, under the protection of all the predecessor acaryas,
and we find that our humble attempt has been successful. We followed the principles especially
explained by Srila Visvanatha Cakravarti Thakura in his commentary on the Bhagavad-gita verse
vyavasayatmika buddhir ekeha kuru-nandana. According to this instruction of Visvanatha
Cakravarti Thakura, it is the duty of a disciple to follow strictly the orders of his spiritual master.
The secret of success in advancement in spiritual life is the firm faith of the disciple in the orders
of his spiritual master. The Vedas confirm this:

yasya deve para bhaktir

yatha deve tatha gurau

tasyaite kathita hy arthah

prakasante mahatmanah

To one who has staunch faith in the words of the spiritual master and the words of the
Supreme Personality of Godhead, the secret of success in Vedic knowledge is revealed. The
Krsna consciousness movement is being propagated according to this principle, and therefore
our preaching work is going on successfully, in spite of the many impediments offered by
antagonistic demons, because we are getting positive help from our previous acaryas. One must
judge every action by its result. The members of the self-appointed acaryas party who occupied
the property of the Gaudiya Matha are satisfied, but they could make no progress in preaching.
Therefore by the result of their actions one should know that they are asara, or useless, whereas
the success of the ISKCON party, the International Society for Krishna Consciousness, which
strictly follows guru and Gauranga, is increasing daily all over the world. Srila Bhaktisiddhanta
Sarasvati Thakura wanted to print as many books as possible and distribute them all over the
world. We have tried our best in this connection, and we are getting results beyond our
expectations.

About this passage, Prabhupada said in a conversation that took place on April 12, 1977 in
Vrindavan: In one place I have criticized my Godbrothers . . . in Caitanya-caritamrta. . . . Sridhara
Maharaja is little . . .[upset?] A disciple asked Srila Prabhupada if Sridhara Maharaja had read it.
Prabhupada replied, I think so. The disciple asked if Sridhara Maharaja had made any
comment. Prabhupada said: He cannot make any comment. These are facts. Two parties there
were. One party, to use guru as their instrument for self-aggrandizement, and another party left
guru. So both of them are offenders. This Kunja Babu, this Tirtha Maharajas party, he wanted to
enjoy senses through guru. And the Bagh Bazaar party, they left. . . . So both of them are severe
offenders. . . . Sridhara Maharaja belonged to the Bagh Bazaar party. And I was living aloof. My
Guru Maharaja approved. He said, It is better that he is aloof from them. . . . . he
[Bhakisiddhanta Sarasvati] was very sorry. At the last stage he was disgusted.

Here is a similar purport from Caitanya-caritamrita (Adi 12.12): There are many disciples of
Bhaktisiddhanta Sarasvati Thakura, but to judge who is actually his disciple, to divide the useful
from the useless, one must measure the activities of such disciples in executing the will of the
spiritual master. Bhaktisiddhanta Sarasvati Thakura tried his best to spread the cult of Sri
Caitanya Mahaprabhu to countries outside India. When he was present he patronized the
disciples to go outside India to preach the cult of Sri Caitanya Mahaprabhu, but they were
unsuccessful because within their minds they were not actually serious about preaching His cult
in foreign countries; they simply wanted to take credit for having gone to foreign lands and
utilize this recognition in India by advertising themselves as repatriated preachers. Many svamis
have adopted this hypocritical means of preaching for the last eighty years or more, but no one
could preach the real cult of Krsna consciousness all over the world. They merely came back to
India falsely advertising that they had converted all the foreigners to the ideas of Vedanta or
Krsna consciousness, and then they collected funds in India and lived satisfied lives of material
comfort. As one fans paddy to separate the real paddy from useless straw, by accepting the
criterion recommended by Krsnadasa Kaviraja Gosvami one can very easily understand who is a
genuine world-preacher and who is useless.

Prabhupada made more favorable statements about his Godbrothers, such as this one from his
Bhagavatam purports: Among Vaisnavas there may be some difference of opinion due to
everyones personal identity, but despite all personal differences, the cult of Krsna consciousness
must go on. We can see that under the instructions of Srila Bhaktivinoda Thakura, Srila
Bhaktisiddhanta Sarasvati Gosvami Maharaja began preaching the Krsna consciousness
movement in an organized way within the past hundred years. The disciples of Srila
Bhaktisiddhanta Sarasvati Gosvami Maharaja are all Godbrothers, and although there are some
differences of opinion, and although we are not acting conjointly, every one of us is spreading
this Krsna consciousness movement according to his own capacity and producing many disciples
to spread it all over the world. As far as we are concerned, we have already started the
International Society for Krishna Consciousness, and many thousands of Europeans and
Americans have joined this movement. Indeed, it is spreading like wildfire. The cult of Krsna
consciousness, based on the nine principles of devotional service (sravanam kirtanam visnoh
smaranam pada-sevanam/ arcanam vandanam dasyam sakhyam atma-nivedanam), will never be
stopped. It will go on without distinction of caste, creed, color or country. No one can check it.
(Bhagavatam 4.28.31, purport) Even here we can see that Prabhupada is subtly highlighting his
special achievement, indicating that his capacity was greater than that of his Godbrothers. And,
as we have seen from the statements made by Prabhupada in the above cited conversation that
took place in 1977, he never withdrew the comments he made in his Caitanya-caritamrta
purports.

Srila Prabhupadas dealings with his Godbrothers were complex. In his personal dealings he was
cordial. He appreciated that they were following regulative principles and doing their best,
according to their understanding, to fulfill the desires of Lord Caitanya and Bhaktisiddhanta
Sarasvati. But at the same time he never forgot that they were responsible for disobeying the
order of Bhaktisiddhanta Sarasvati Thakura and he could make realistic comparisons between
their accomplishments and his own. He was also capable of guaging the proper relationship
between his disciples and his Godbrothers, between ISKCON and the Gaudiya Matha. And his
decision was that the relationship should be a limited one. His disciples should be respectful of
the Gaudiya Matha but should not mix very thickly with it. None of the factors entering into that
judgement have changed, and therefore the policy is still valid today.

In 1977, some of Srila Prabhupadas disciples were negotiating with with the head of the
Gaudiya Matha branch in Dacca, who wanted to give his temple to ISKCON. Prabhupada told his
disciples about the previous history of the place. The temple was originally started by
Bhaktisiddhanta Sarasvati Thakur, but after his disappearance Bhaktivilasa Tirtha Maharaja
wanted to give it to a Calcutta Muhammadan in exchange for a piece of property in Calcutta.
Srila Prabhupada personally intervened, informing the original donor of the temple what was
being planned. Prabhupada thus sabotaged his Godbrothers plan. Prabhupada recalled the
episode: Gaudiya Matha. Gaudiya Matha. . . . So it will be nice. That [Dacca temple] was started
by my Guru Maharaja. We have to take. . . . Tirtha Maharaja was planning to exchange that
property with a Calcutta Muhammadan, that he would give him that property, and this
Muhammadan would give him this property, his property. I checked it. I approached the donor,
the Bali-hatti zamindar, that You donated this temple and it is going to be in the hands of
Muhammadan. Do you like it? So he said, No, I dont like it. I said, Make it inquiry. He
inquired, and he immediately wrote Tirtha Maharaja that You are contemplating. This we do not
approve. We are the donor. So Tirtha Maharaja replied him that It is no more in the hands of
the donor. I am the trustee. Whatever I like, I can do. . . . . There was very strong
correspondence, and Tirtha Maharaja could not dare to do it. Otherwise he arranged like that, to
give the temple to a Muhammadan and accept a Calcutta property which belonged to the
Muhammadan. . . . He had no spiritual idea. Simply he wanted to exploit the property. Thats all.
(Room Conversation, Bhubaneshwar, January 19, 1977) Regarding the attempts of his disciples to
get the Dacca Gaudiya Matha temple from its current leaders, Prabhupada said: These people
will not give. . . . These rascals, Gaudiya Matha. . . . They have nothing. . . . .There is no poison,
but the hood is [there, like a snake]: Arrhh. (laughs) . . . . Even this bite, there is no poison. . . .
Canakya Pandita says, manina bhusitah sarpah kim asau na bhayankarah: A snake . . . sometimes
snake has got some jewel on the hood. So he can go in the darkness by the light of the hood. If
somebody thinks, Oh, here is a snake with jewel. Let me embrace him, no, no, no, it is very
ferocious. Even it is jewel there, it is ferocious. Similarly, these people are envious. Although they
have become so-called Vaisnava, they are ferocious. They have not acquired the qualification of
Vaisnava. Simply vesopidin(?), by dress. So what is there? They could not do for the last fifty-sixty
years. Still They wanted to exchange. I stopped it. (Room conversation, May 24, 1977)

Last Days

In Prabhupadas last weeks, he was visited by Narayana Maharaja. Prabhupada said that
Bhaktisiddhanta Sarasvati had said that we should preach in Europe, America. That was his
desire. And his other desire was that we all would work together jointly to preach. Narayanana
Maharaja said, Yes, that is right. Prabhupada then expressed again his desire that
Bhaktisiddhantas followers work jointly. He also asked his Godbrothers for forgiveness.
Furthermore, he asked Narayana Maharaja to guide the ceremonies which would take place
upon his departure from this world. Narayana Maharaja also said that whatever Prabhupada had
created should be protected, and pledged to help.(Prabhupada-lilamrta, vol. 6, pp. 399-400).
There were other visits from Prabhupadas Godbrothers. On one occasion twenty of them
gathered around his bed. Prabhupada repeated his requests for forgiveness of any offenses he
may have committed. Prabhupada said, All over the world there is a beautiful field to preach
Krishna consciousness. I didnt care whether I should be successful or not. People are willing to
take. They are all taking also. If we preach together, the saying of Mahaprabhu, prthivite, will
come true. Prabhupada said, Forgive all my offenses. I became proud of my opulence. Puri
Maharaja replied, No, you never became proud. When you started preaching, opulence and
success followed you. That was the blessing of Sri Caitanya Mahaprabhu and Sri Krishna. There
cannot be any question of your being offensive . . . . You have saved millions of people around
this world. Others of his Godbrothers said, You are the eternal leader. You rule over us, guide
us, and chastise us. (Prabhupada-lilamrta, vol. 6. pp. 415-416).

Some have suggested that ISKCONs current policy toward the Gaudiya Matha should be based
on a onesided interpretation of these exchanges between Prabhupada and his Godbrothers. The
implication is that Prabhupada really had been offensive, and that his Godbrothers had forgiven
him. And now Prabhupadas disciples should be prepared to forget everything Prabhupada had
told them about the Gaudiya Matha and his Godbrothers, and accept them as competent to
guide them, individually and collectively, in Prabhupadas absence. But I dont see this as the
best way to understand these last exchanges. Throughout his life, Prabhupada had always been
cordial with his Godbrothers in his personal dealings. He would visit them at their mathas, and
he would invite them to his temples in India. On these occasions he would always show them
proper respect, and there would be affectionate dealings, appropriate to the circumstances.
They were his Godbrothers and he loved and respected them, yet at the same time he had a
realistic appreciation of their shortcomings and failings. This should not be surprising. As an
ISKCON member, I sometimes encounter Godbrothers who once had big positions but did not
live up to the expectations of Srila Prabhupada. I know this, but at the same time, I can see that
even in their present positions they are still disciples of Prabhupada. I know that he appreciated
their service. I can deal with them respectfully and affectionately, but at the same time I remain
aware of their shortcomings. If we look at all the statements that Prabhupada made about the
Gaudiya Matha and his Godbrothers in 1977, we see that he did not change his basic opinion
about them. So I think that Prabhupadas last personal exchanges with his Godbrothers are not
essentially different from any other personal exchanges he had with them. He was always cordial
to them. He was always ready to cooperate with them, on terms he specified. And he was always
aware of their shortcomings and how his disciples should behave towards them.

Another angle is that most of the Gaudiya Matha personalities Prabhupada talked about are now
gone. This is certainly true, but Prabhupada was not differing with his Godbrothers simply on a
personal basis but on the basis of fundamental actions,policies, and attitudes. It is certainly true
that statements Prabhupada made in relation to departed Gaudiya Matha personalities do not
automatically apply to their successsors. But to the extent that the successors manifest the same
actions, attitudes, and policies as their predecessors, the statements made by Prabhupada
should apply. Some of the objectionable actions, attitudes, and policies would be: 1. continuing
failure to unite the Gaudiya Mathas for dynamic preaching, under a real collective authority
system; 2. mediocre preaching results in whatever organizations exist now; 3. attitudes of
superiority to Prabhupada, manifested, for example, in the attitude that Prabhupada gave the
basics, and the Gaudiya Matha guru is giving the advanced teachings; 4. policies subversive of
ISKCON authority and preaching, such as canvassing for disciples among ISKCON members.

In any case, if we want to make a big issue of last statements, then we should also pay attention
to statements by Prabhupadas Godbrothers that he was not offensive and that he was the
eternal leader of all the Gaudiya Matha Godbrothers, meant to rule, guide, and chastise them. I
would take this to mean that they, or their current representatives in the Gaudiya Matha, should
follow the instructions and desires of Srila Prabhupada by becoming part of the preaching
instrument he created. They should harmonize their teachings with his, their practical
instructions with his, their institutions with his.

Another point to consider is that in his last will, Prabhupada indicated that property trustees and
managers were to be his disciples, indicating that Gaudiya Matha personalities were not eligible
for these leadership positions.

As a practical gesture of cooperation, Prabhupada set up the Bhaktivedanta Charity Trust to help
renew places of pilgrimage in Mayapura, working with the Gaudiya Matha temples. Gaudiya
Matha sympathizers take this to mean that Prabhupada desired that ISKCON should cooperate
with the Gaudiya Matha to the extent that ISKCON should become part of the Gaudiya Matha
family and accept the leadership of senior Gaudiya Matha personalities. But Srila Prabhupadas
references to cooperation with the Gaudiya Matha were on the level of practical preaching
matters only, with no mention of Srila Prabhupadas disciples approaching Gaudiya Matha
personalities for spiritual instructions in the higher levels of Krsna consciousness. Even the
instructions about practical cooperation were very specific. Any merging of institutions was to be
strictly on ISKCONs terms. Earlier, Srila Prabhupada wrote concerning a proposal about jointly
developing the birthsite of Bhaktivinoda Thakura with Lalita Prasad, the brother of
Bhaktisiddhanta Sarasvati:

Regarding Lalita Prasad Thakuras proposal, merging is possible in two ways: They become
merged in our institution and we make it as one of our branches. In that case, as we are
supplying all necessities to our branches, similarly, this branch will be also supported. When
there is scarcity of money, everything will be provided by us. So in that case the management
will be under our direction. Otherwise, if they want to keep their own identity then there is no
other alternative than to take the land on lease. They can keep aside their portion
independently, and the land which is given to us on lease, we keep ourselves independently. So
far our relationship is concerned, even though we keep independent of one another, there will
be no misunderstanding, because the central point is Bhaktivinode Thakura. Our only ambition is
that the birthsite of Bhaktivinode Thakura must be gorgeous and attractive so that people may
come to see from all parts of the world. Bhaktivinode Thakura is no longer localized. His holy
name is being expanded along with Lord Caitanyas. So let them understand this point. They are
occupying the place for more than 50 years and none of their men could fulfill the desire of
Bhaktivinode Thakura in the matter of preaching in foreign countries. With this spirit we should
combine. So next you can talk with them on this understanding. I can understand also that Lalita
Prasad Thakura is very much favorable in giving us the concession but his assistants may be
hesitating unnecessarily.(letter, May 17, 1972)

Here it is clear that any merging means they merge into ISKCON under ISKCONs control and
leadership (because ISKCON had demonstrated its superiority in the matter of practical
preaching). It is not merging for the sake of merging. Srila Prabhupada had a very specific object
in mind. He did not see that ISKCON was lacking in any way, and that merging would provide
ISKCON with better spiritual leadership. He simply wanted that the birthsite of Bhaktivinoda
Thakura be glorified. Therefore he was considering different proposals for cooperation.
Cooperation had to be there because the Lalita Prasad group controlled the site. So it was not
cooperation for the sake of merging organizations but to carry out a very specific practical
preaching program that could not be carried out by the other party. And there is no mention
that Lalita Prasad will then become a siksa guru and rasa guide for ISKCON followers (quite the
opposite). The cooperation is on the level of practical preaching.. But that does not make it less,
because the transcendental goal of the practical cooperation will be the glorification of
Bhaktivinoda Thakura.

As for the Bhaktivedanta Charity Trust, set up during Srila Prabhupadas final days, it does not
seem that Srila Prabhupada envisioned it as some grand scheme to unite ISKCON and the
Gaudiya Matha. This idea was, however, introduced by his disciples. This can be seen from the
following conversation, which took place in Prabhupadas room in Vrndavana on October 29,
1977, shortly before his departure.

Tamala Krsna: for getting a little more clear purposes of the Bhaktivedanta Swami Charity Trust
were developing at Gauda-mandala-bhumi. Would you like to hear what we have written?

Prabhupada: Hm.

Svarupa Damodara: First point: To systematically propagate spiritual knowledge to the residents
and the visitors of Gauda-mandala-bhumi. Second point: To propagate the consciousness of
Krsna, as it is revealed in Bhagavad-gita and Srimad-Bhagavatam, and to propagate that Caitanya
Mahaprabhu is Lord Krsna Himself, as is revealed in Sri Caitanya-caritamrta and the Caitanya
Bhagavata. 3) To bring all the members of Gaudiya-Madhva sampradaya together nearer to Lord
Caitanya and thus develop within humanity at large that each soul is a part and parcel of
Godhead, Krsna. 4) To teach and encourage the sankirtana movement of congregational chanting
of the holy names of God given in the teachings of Lord Caitanya Mahaprabhu. 5) To erect
temples, schools, colleges, universities, institutes of higher studies, hospitals and other buildings
with or for the advancement of the objects of the Trust and to maintain, alter and improve the
same, including existing buildings, and to furnish and equip the same. 6) In keeping with the
spirit of the previous acaryas vision of Gaudiya-Madhva sampradaya, to cement relations with
all the sister temples of Gaudiya-Madhva sampradaya under one banner, to solidify preaching
the message of Caitanya Mahaprabhu, as desired by His Divine Grace Srila Bhaktisiddhanta
Sarasvati Prabhupada and Srila Thakura Bhaktivinoda and all the previous acaryas in this line. 7)
With a view to achieving the aforementioned purposes and to publish and distribute periodicals,
magazines, and other books and other items. 8) To do all such other things for the attainment of
the objects of the Trust. 9) Trustee members are appointed lifetime. The members should always
be seven. 10) A meeting once a year at Sridhama Mayapura during Gaura-Purnima. 11) There
should be a chairman, a treasurer, and a secretary elected each year. 12) A quorum of at least
five members. Finishes.

Tamala Krsna: So these are the points, Srila Prabhupada, that we have We expanded this. Your
original simple point was to form a Bhaktivedanta Swami Charity for developing Gauda-mandala-
bhumi. So we have expanded it into these points if they please Your Divine Grace. We took the
ideas mostly from your original points in the, when you formed the New York corporation, Srila
Prabhupada. We used those points and just changed them around a little bit.

The most important words in the above passages are from Tamal Krsna Goswami: Your original
simple point was to form a Bhaktivedanta Swami Charity for developing Gauda-mandala-bhumi.
So we have expanded it into these points. . . It is clear that Srila Prabhupada just wanted a
charity trust set up so that different pilgrimage places could be repaired and developed, and
since these places were mostly under the control of various Gaudiya Matha institutions, of
course their cooperation would be required. But all the flowery language about uniting all the
Gaudiya institutions under one banner was the creation of Srila Prabhupadas disciples and not
of Srila Prabhupada himself. As Tamal Krsna says: Your original simple point was to form a
Bhaktivedanta Swami Charity for developing Gauda-mandala-bhumi. So we have expanded it
into these points. . . I think it would be best in our current discussion of the Trust, as it relates
to cooperation, to stick to the original simple point. But if we do wish to discuss unification of
institutions, it can only be along the lines that Prabhupada himself suggested whenever the topic
of cooperation with the Gaudiya Matha came upintegrating the Gaudiya Mathas into ISKCON.

In the days that followed the above conversation, whenever Srila Prabhupada mentioned the
Bhaktivedanta Charity Trust, he only talked about using it to make improvements at various
places in Mayapura, improvements his Godbrothers had been unable to make in 40 years. So
obviously he desired their cooperation, but mainly he just wanted to see somehow or other that
the holy tirthas were properly maintained. The following excerpt from a Vrndavana room
conversation on October 30 1977 is an example:

Prabhupada: So we shall construct a Yoga-pitha Bhaktivedanta Hall.

Tamala Krsna: Hm. Yoga-pitha Bhaktivedanta Hall.

Bhavananda: Oh!

Prabhupada: And we have a bookstall there. Make it like that.

Bhavananda: Oh, yes.

Prabhupada: For the last fifty years they could not

Bhavananda: Make.

Prabhupada: Yes.

Bhavananda: Very nice.

Tamala Krsna: What is the idea of that?

Prabhupada: They have no shade. What is called? Darsana-mandapa.

Tamala Krsna: I dont understand.

Bhavananda: At the yoga-pitha

Prabhupada: At yoga-pitha.

Bhavananda: when people come for darsana theres no covered area for them. Theyve been
trying to construct for years and years. Theyve never been able to do. So you have to stand out.
If its raining, what do you do? Theres no shelter.

Tamala Krsna: Yeah, thats right. Theres nothing there.

Prabhupada: And Sridhara Maharaja could not finish. He has spent five, ten thousand, I think.
Finished. In this way we shall serve Gauda-mandala-bhumi.

So this is what Srila Prabhupada had in mind when he talked of cooperation under the banner of
the Bhaktivedanta Charity Trust. He was simply interested in properly honoring the sacred
tirthas. Because these were under the jurisdiction of various Gaudiya Matha institutions, their
cooperation was required. But Srila Prabhupadas concern, as he expressed it, was simply that he
wanted to serve the dhama in a way that others had not been able to properly do. So it was all
very practical, and ISKCON was to take the leading and guiding role in accomplishing these
practical programs. The current idea of cooperation, which seems to involve merging of
ISKCON and the Gaudiya Matha philosophically and institutionally, for the special purpose of
bringing in superior spiritual guidance from Gaudiya Matha personalities, does not appear to be
what Srila Prabhupada had in mind when he talked of cooperation.
In furtherance of the goals of the Bhaktivedanta Charity Trust, ISKCON has organized an
association of Gaudiya Math and ISKCON leaders to make further plans for cooperation, such as
giving proper respect and assistance to all living disciples of Bhaktisiddhanta Sarasvati. This
organization is also trying to come up with policies for joint and reciprocal preaching activities.
So it is not true, as some Gaudiya Matha sympathizers claim, that ISKCON is ignoring the Gaudiya
Matha. Rather, ISKCON is pursuing a policy of cooperation with the Gaudiya Matha, along the
lines actually suggested by Srila Prabhupada instead of the kind of cooperation some disaffected
ISKCON members would like to see: ISKCONs incorporation into the Gaudiya Matha by means of
installing one or another Gaudiya Matha guru as ISKCONs siksa and diksa guru.

Before leaving this world, Prabhupada told his leading disciples that if they had questions about
Vaishnava practice they could consult with Narayana Maharaja or Sridhara Maharaja. Some have
tried to create a myth that Prabhupada wanted them to be overall guides for ISKCON in his
absence. But Prabhupada gave many indications how he wanted his society to go on. For
example, he said during his last days: Stick to our principle, and see our GBC is very alert. Then
everything will go on, even I am not present. Do that. That is my request. Whatever little I have
taught you, follow that, and nobody will be aggrieved. No maya will touch you. Now Krsna has
given us, and there will be no scarcity of money. You print book and sell. So everything is there.
We have got good shelter all over the world. We have got income. You stick to our principles,
follow the Even if I die suddenly, youll be able to manage. Thats all. That I want. Manage
nicely and let the movement go forward. Now arrange. Dont go backward. Be careful. (Room
conversation, Bombay, April 22, 1977). Prabhupada here says that his own teachings were
sufficient. It was simply necessary for the GBC to govern the Society carefully according to the
principles given by Prabhupada.

Aftermath

After Prabhupadas departure, Narayana Maharaja oversaw the performance of the ceremonies.
In the months that followed, Prabhupadas disciples, especially those who had been mentioned
by Prabhupada in connection with initiation, sought the advice of Sridhara Maharaja about how
they were to carry out their duties. According to some accounts, Sridhara Maharaja gave advice
to the GBC that helped set up the now discredited zonal acarya system, which appears to have
been a modified version of the Gaudiya Matha system, where each Gaudiya Matha guru had his
exclusive organization where he was the sole initiator. Under the zonal acarya system, it was
considered that each of the eleven original ISKCON gurus had been directly appointed by
Prabhupada, and that they should each have their exclusive zone of control, where they would
be the sole initiator and ultimate authority. When some ISKCON members later became unhappy
with this system, they voiced their discontent to Sridhara Maharaja, who said the number of
gurus should be increased. The GBC had independently come to the same conclusion,
recognizing that Prabhupada had intended all of his qualified disciples to become gurus, not just
eleven, and that the policy of exclusive zones of initiation was incorrect.

During the time when all this was happening, some disappointed ISKCON members began to do
more than consult with Sridhara Maharaja. They began to associate very closely with him, and
began to regard him as their guru. Some of them took sannyasa from him, and others took
initiation. They wished that ISKCON would accept him as a kind of siksa guru for the entire
institution. The GBC would not approve this. As Prabhupada had warned earlier, if one of his
Godbrothers said anything different from him, it would cause confusion. Therefore he would not
call any of his Godbrothers to head ISKCON if he were to depart this world or remain ill in India.
For example, Sridhara Maharaja had a concept of the origin of the jiva (soul) that was different
than Prabhupadas. Prabhupada taught that all jivas were originally with Krishna, and had fallen
from the spiritual world into this world. Sridhara Maharaja taught that the jivas had not
originally been with Krishna. By itself this could have been a minor matter, but Sridhara
Maharajas ISKCON followers turned it into a major issue. Yes, they said, Sridhara Maharaja was
giving esoteric truths beyond those taught by Prabhupada. They, the followers of Sridhara
Maharaja, were the ones with the true understanding now. And ISKCON should join them in
accepting these truths. There developed a schism, of a kind that would be repeated in coming
years.

Unable to find a place within ISKCON, the ISKCON members who aligned themselves closely with
Sridhara Maharaja joined his organization or set up their own organizations. Among these
devotees were Dheera Krishna Swami, Tripurari Swami, and Alanatha Swami. Before the
departure of Sridhara Maharaja from this world, he appointed an acarya, his disciple Govinda
Maharaja, to succeed him as head of his Matha. Govinda Maharaja continues to accept disciples
among ISKCONs disaffected followers. And the relatively small associations set up by Sridhara
Maharajas western followers continue to function in various parts of the world. From this group,
particularly the organization headed by Alanatha Maharaja, has emerged the World Vaishnava
Association, which is trying to reunite the Gaudiya Matha under the guidance of Sridhara
Maharaja followers. For some time, ISKCON and the BBT declined to sell Prabhupadas books to
the Sridharite camps, but this policy has recently changed.

As years passed, Narayana Maharaja also began to attract followers from among ISKCON. He
preached that Prabhupada had given the foundation for a life of Krishna consciousness, but that
it was necessary to go beyond this, into the development of raganuga bhakti by the specific
process of taking instruction from a raganuga guru who would give his disciples entrance into the
intimate pastimes of Radha and Krishhna. He gave the impression that the worldwide missionary
activities of the Krishna consciousness movement, set in motion by Prabhupada himself, were a
kind of neophyte actitivity. He said that he wanted to complete the work that Prabhupada had
started, indicating that he wanted to bring ISKCON members from the neophyte platform of
preaching to the more exalted platform of raganuga. To many Prabhupada disciples, this seemed
to be different than what Prabhupada had said. Prabhupada had told them that simply by
carrying out the activities he had given them they would come automatically to the highest
stages of Krishna consciousness. There was no need for a special rasa-guru. Like Sridhara
Maharaja, Narayana Maharaja also favored the idea that the soul had never been with Krishna.
Some of Prabhupadas leading disciples became followers of Narayana Maharaja, and, as in the
case of Sridhara Maharaja, Narayana Maharaja was being promoted as a possible successor to
Prabhupada, an advanced soul whose advice should be heeded by ISKCONs leadership. This
concept was rejected by the GBC. The leaders who had aligned themselves with Narayana
Maharaja and promoted his particular philosophy admitted their error, and obeyed GBC
resolutions to give up their association with him. But the damage had been done, and many
disaffected ISKCON members continued to seek his association. Narayana Maharaja began
initiating disciples even though some of them had already been initiated by gurus in good
standing who were members of ISKCON. Former ISKCON members, familiar with Prabhupadas
way of doing things, began to fly Narayana Maharaja around the world, to various places where
ISKCON had large congregations. In this way, he attracted many disciples from among those
disappointed for various reasons with ISKCON. Puri Maharaja also attracted a following among
ISKCON devotees, and some other Gaudiya Matha gurus have also attracted small followings.

If adherents of Gaudiya Matha gurus truly desire their favorites to be welcomed by ISKCON, they
would serve this purpose better by emphasizing the commonality of the gurus teachings with
ISKCON rather than the differences. Time and time again, we have had associates of the Gaudiya
gurus tell us, Oh, you think you know the truth about this or that subject because of what
Prabhupada said, but theres more to it. Such and such Maharaja has told us that the real truth is
. . . It would be better if such gurus were to harmonize their teachings with Prabhupadas, if
they truly wished to be accepted as guides by ISKCON. Such gurus should also be wary of
presenting themselves as giving higher truths than did Prabhupada. They should be willing to
submit to advice of the collective management authority of ISKCON on their preaching within
ISKCON as to where, when, and how. Gaudiya Matha personalities who submit to this might be
allowed to speak in ISKCON temples on a trial basis a few times a year.

Conclusion

The main reason we have difficulty in relationships with Gaudiya Matha gurus is that they have
all grown up under the matha system that came into existence after Bhaktisiddhantas
departure. They seem incapable of understanding how to work under a collective authority
system, and they also seem incapable of relating to others who do. Under the Matha system,
one guru becomes the sole initiator and proprietor of the Matha. Upon the departure of the
guru, he selects one of his followers to head the matha. Everyone connected with the matha is
his disciple or follower. The head of the matha has a position of sole leadership, and is
accustomed to functioning in that way. So it is very difficult for such persons to interact with
ISKCON and its collective leadership. They naturally wish to interact with ISKCON as they have
been accustomed to interact in their own mathas, as the sole leader, the acarya, to whom
everyone must defer. They cannot accept that their opinions and advice must be subjected to
the collective decision making power of the GBC, and that it may be accepted or rejected
depending upon whether the GBC sees it as harmonious with Prabhupadas desires, teachings,
instructions, etc. This mentality, combined with the mentality of the former ISKCON members
who wish to see their favorite guru installed as the siksa guru guide for all ISKCON, makes it all
but impossible to have any more than the courteous but distant relationship Prabhupada
recommended that we adopt toward Gaudiya Matha gurus. It is true that Prabhupadas
Godbrothers have mostly departed, but the basic mentality of the Gaudiya Matha remains the
same. They still are not prepared to work under a collective authority system, and that is the
main obstacle to the integration of Gaudiya gurus and their followers into ISKCON.

Psychologically, the Gaudiya Matha gurus are not prepared to see themselves as anything other
than the superior guide for ISKCON. But they have insufficient ability to guide ISKCON, just as the
captain of a small sailing ship on a peaceful lake has insufficient ability to guide a fleet of high
powered modern warships into battle on the high seas. They may be able to give shelter to
ISKCON members who have fallen off one of the boats in the ISKCON fleet, usually because of
inability to accept the results of ISKCONs collective decision making process. But they cannot
command the fleet and its loyal crew. Only the officers trained by Srila Prabhupada are capable
of that. If the Gaudiya Matha guru wishes his institution, including former ISKCON members, to
become part of the ISKCON battle fleet, he should accept the authority and guidance of the
experienced battle-tested officers. And if after some time functioning within ISKCONs system of
collective decision making, it is seen that he displays some special qualities of leadership, then
that will be recognized. But he is not going to come into ISKCON as the admiral of the fleet, with
ISKCON deserters as his aides-de-camp. The fact that some ISKCON officers have failed in their
duties and become casualties is not the issue. The Gaudiya Matha has had its own failures and
falldowns. ISKCON devotees who took sannyasa from Sridhara Maharaja are no longer sannyasis.

It is also true that to some extent ISKCON was set up on the Matha system, with Prabhupada
serving as sole ultimate managing authority, and sole initiating spiritual master. Some veterans
of those early days, seeking to recreate that situation, have found comfort in the association of
Gaudiya Matha gurus. But from the very beginning Prabhupada made clear that he intended
that ISKCON eventually be governed collectively and that there would be a multiplicity of gurus.
Of course, he was also insistent that any future gurus and any future GBC carry out his will as
founder-acarya. But the main point is that in the future there would be collective leadership, and
ISKCON members, even the most powerful, were expected to submit to it. Prabhupada set up
this system during his life and encouraged his disciples to follow it. Sometimes they would run to
him with their problems, but he would often encourage them not to do this and to work things
out themselves according to the management system he set up. Undoubtedly this is a difficult
proposition, and the matha system may seem easier and in some senses more natural. But both
Bhaktisiddhanta and Prabhupada made it clear they wanted a unified preaching institution with
a collective management system to which all members had to submit.

At the root of every ISKCON heresy lies the Matha mentality. The current rtvik movement wants
a Gaudiya Matha regime, the single guru model, except that the single guru does not changeit
remains Prabhupada for all time. The ISKCON members who have deserted ISKCON for various
Gaudiya Matha gurus are also adhering to this matha system. They could not accept their gurus
decision that they go through the admittedly difficult process of submitting to a collective
management system in ISKCON. They want to take shelter of some single acarya figure outside
ISKCON or they want to bring that acarya into ISKCON and replace the collective management
system that Prabhupada set up with their own favorite Gaudiya Matha guru. Of course, these
Gaudiya Matha gurus are quite happy with this, as this is the system that they have grown up
with ,the system that they have inherited from their Gaudiya Matha predecessors.

So it is not that ISKCON is blindly preaching hatred of anyone who is associated with the name
Gaudiya Matha. Rather we have thoughtfully and carefully considered the insight offered to us
by Srila Prabhupada that the Gaudiya Matha failed to institute the collective leadership that
Bhaktisiddhanta desired. We are also aware that somehow or other, despite all the difficulties
and problems, ISKCON has managed to set up a functioning system of collective leadership to
carry out the goals Prabhupada set for ISKCON. And when we see that the current Gaudiya
Matha gurus are persisting in the error of their forefathers, then we have a right to maintain a
policy of distant respect. And certainly we are not going to reinstitute the matha system by
accepting one of them as acarya for all ISKCON. But we will instead follow Prabhupadas policy of
inviting them to cooperate with ISKCON on ISKCONs own terms. If we find that any Gaudiya
leader can learn to function properly in a system of collective management, then we may, like
Prabhupada, be ready to almagamate his institution into ISKCON. Otherwise, we shall
respectfully pursue separate but parallel courses. It is difficult to allow even a little intrusion of
Gaudiya Matha gurus into the affairs of ISKCON, because all of their actions and words are
colored by their experience of seeing themselves as sole acaryas of their institutions, the person
with the highest realization, to whom everyone must submit. Could such a guru accept the
collective decision of ISKCON that Maharaja, your preaching on this point of philosophy differs
from that of Prabhupada, so kindly do not mention it any more in your classes. Or could such a
guru accept a decision that Maharaja, this year we would kindly like you to confine your
preaching to this part of the world? I suspect not, but the matter could be put to the test and
we can see.

For the Gaudiya Matha, the ideal thing would have been for all the Godbrothers to coooperate.
They should have formed a GBC and jointly carried out the desires of Bhaktisiddhanta Sarasvati
Thakura. That did not happen. So it was not an ideal situation. Srila Prabhupada adjusted. He
carried out his own orders from Bhaktisiddhanta, and when possible he would try to cooperate
with his Godbrothers, even with those who had been most responsible for the destruction of the
Gaudiya Matha as a unified preaching institution. When his own ISKCON formed, Prabhupada
could see that it would have to function on its own. He did not want his disciples to mix very
thickly with the Gaudiya Matha, but he did not want them to be disrespectful. Prabhupada
resented attempts by His Godbrothers to interfere with his disciples love and respect for him.
But still he was friendly to them. In ISKCON we also do not have an ideal situation. It would have
been better if all of Prabhupada leading disciples had kept their vows. But many of them did not,
causing understandable confusion and resentment among many followers of Prabhupada. This
has caused many of them to seek shelter of Gaudiya Matha gurus, and we can see that there are
now small but significant alternative associations of Western disciples centering on such gurus.
But ISKCON, despite its severe problems, has not broken up. The GBC system is still intact, the
world wide preaching mission is still intact. Some gurus have fallen, but many others have not.
So what are the options? In this less than idea situation what should we do. In the short term,
we should follow Prabhupadas example of always attempting to cooperate in a limited way with
the Gaudiya Matha on our own own terms while at the same time protecting our members from
detrimental outside influences.

1. Prabhupada was not in principle opposed to having disciples of his Godbrothers working with
him, but he wanted them to be tested on an individual basis. So we could also invite disciples of
Gaudiya Matha gurus to work within ISKCON under ISKCON authority, with permission from their
gurus.

2. We should not manifest animosity toward any of the Gaudiya Matha gurus. We should
maintain a respectful but distant relationship. If they accept certain conditions offered by the
GBC, we should allow them to speak, as long as our gurus and senior devotees are given similar
privileges in their mathas.

3. At the same time, Prabhuapda did not want any disrespect to his position as founder-acarya,
or any deviation from his personal teachings. So we cannot tolerate anyone being proposed as a
guide for ISKCON, a successor acarya, without that person first submitting to ISKCONs collective
managament system and demonstrating his qualities within that system. We also cannot tolerate
teachings that differ from those of Prabhupada.

For the long term, we should pursue the goal of integrating all the Gaudiya Mathas into ISKCON,
along with their former ISKCON members. This will depend upon ISKCON maintaining its
commitment to a unified dynamic worldwide preaching mission, under the authority of
collective leadership, the quality of which should continually improve.

MahaMantra Chanting in Church

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7 Responses to Srila Prabhupada and the Gaudiya Matha

KKDasa says :

May 23, 2010 at 8:47 pm

This was certainly a dramatic read. Some thoughts came to mind while reading, one of which
is this.

We often hear that the Gaudiya matha gurus in question, have Srila Prabhupadas interest at
heart. As such, when Srila Prabhupadas followers leave Iskcon to join them, and in some cases,
to get re-initiated, which in itself must be embarassing and disappointing for Srila Prabhupada,
then how can willingly accepting disaffected devotees this way be in any way an attempt to help
Srila Prabhupada and his mission?

Surely, if someone were truly concerned about the welfare of Srila Prabhupadas Iskcon, then
whenever some unhappy devotees seek to take shelter of a particulat guru, would that guru not
say; Do you realize that Srila Prabhupada wants everyone to work together, however difficult
things are between yourselves. You are embarassing him by leaving his mission and coming to
me. My way of thinking is different from your guru or Srila Prabhupadas. Therefore, better that
you stay. Please do not leave his mission.

Because there is a willingness to accept those coming from Iskcon for whatever reason, in
spite of saying they have Srila Prabhupadas interest at heart, these action seem not to tally with
their noble sentiments.

There were some instances whereby certain of Srila Prabhupadas disciples were approached,
or even taken onboard other mathas by other Godbrothers, without any following of due
vaisnava protocols,which deeply hurt and saddened His Divine Grace. In the abscence of proper
vaisnava rules for acceptance and giving of initiation without prior permission from ones guru
and so on, again, how can these breaches indicate a desire to help Srila Prabhupadas mission?

It may appear to be a blind form of following to say these things, but if these actions differ
from the original desire by both Srila Prabhupada and Srila Bhaktisiddhanta to cooperate, against
all Kali-yuga odds, then it is more blinding to disobey, however pressing the reasons are for not
doing so .

In this regard, we should give more appreciation to all those devotees in Iskcon who still
persevere, perhaps even after being initiated by 1, 2 or 3 gurus who fell away, and who could
have gone elsewhere or joined with some protest splinter group. These sort of devotees should
be engaged to help identify, or bring back those who have lost precious faith due to
guru/disciple problems.

Ys, Kesava Krsna Dasa.

pustakrishna says :

May 24, 2010 at 4:15 am

Part II
 The thinking is that the doctor must hate the disease, not the patient. If one does not have
the capacity to undertake the care of disease, they should not pose as doctors, and if one cannot
see or appreciate the entire serving tree of Sri Chaitanya Mahaprabhu, then they should remain
fixed in their branch of service and never stray. There may be some who do have that capacity,
and still serve Srila Prabhupad as their life and soul, seeing the forest without losing the
importance of the trees that make it up.

First, there is full truth that Srila Prabhupad wants his mission to be managed by the GBC
collectively. This should remain in perpetuity the method of management. I know that some may
have thought that this or that Maharaj who passed on may have been the next official acharya.
That is not Srila Prabhupads purpose. Srila Prabhupad divined substance of Krishna
consciousness as paramount. Pratishtha or self-importance has not place in pure devotional
service. In the spiritual world, Krishna (not self-consciousness) is the consciousness of the
transcendental loving environment. Srila Prabhupad saw the devastation of the preaching
mission left behind by Srila Bhaktisiddhanta Saraswati Thakur Prabhupad due to self-interest and
position. Our Srila Prabhupad learned from the disobedience of many of his Godbrothers as it
related to the propagation of Krishna consciousness in India and beyond. Still, do not judge all
harshly, as we do dis-service to the serving tree of Sri Chaitanya Mahaprabhu. If one does not
have the capacity for this, that is fine. But, I would beg you not to condemn a person like myself,
a sincere (I hope) loving servant of Srila Prabhupad as an outsider because I feel it important to
view things as I do.

The future may be influenced by our present mood and philosophy. There can be no doubt
that some will be bridges builders and some will be breakers of such bridges. Do not expect
everyone to be like you, and do not necessarily condemn non-envious souls who may hold
different ideals. I do not think that is harmful nor against Srila Prabhupads desires. I realize that
when approaching these topics as I have, I run the risk of being condemned by some of my
ISKCON Godbrothers. I am prepared for that, just as I have opened myself up to condemnation
by others in other camps. I remained fully committed to expressing these difficult topics, if
Dandavats will kindly print this. Pusta Krishna das

Kulapavana says :

May 24, 2010 at 6:19 pm

Heres an excerpt from a letter Srila Prabhupada wrote to Rupanuga in April of 74:
 If Guru Maharaja could have seen someone who was qualified at that time to be acarya he
would have mentioned. Because on the night before he passed away he talked of so many
things, but never mentioned an acarya. His idea was acarya was not to be nominated amongst
the governing body. He said openly you make a GBC and conduct the mission. So his idea was
amongst the members of GBC who would come out successful and self effulgent acarya would
be automatically selected.

Please read again: So his idea was amongst the members of GBC who would come out
successful and self effulgent acarya would be automatically selected.

Perhaps Srila Prabhupada had the same idea about his own institution: someday one (or
more?) self effulgent acharya would be selected from among his disciples to be the next acharya
leader of Iskcon. Prabhupada nominated officiating acharyas but was he waiting for a self-
effulgent one? At a very least it is an interesting question.

It is also interesting to note, that among Srila Bhaktisiddhantas disciples some were thought
to be self-effulgent but there was no consensus on this issue and hence disagreements arose.

Would there ever be a situation when godbrothers can universally agree on who among them
is the next self-effulgent acharya? Somehow it seems unlikely

KKDasa says :

May 26, 2010 at 7:51 pm

Regarding comment 3: To reach consensus on a self-effulgent acarya would probably be

difficult. A consensus of another kind almost negates this possibility at present, and that is the
good as God adoration disciples have for their spiritual masters, many of whom cooperate as
the GBC.

After the demise of Srila Bhaktisiddhantas attempted GBC and the fall from grace of an
elected acarya, many leading lights of the Gaudiya matha became acaryas of their own various
mathas. From one elected acarya came many acaryas, that exemplified the Gaudiya matha,
and it was a development not of Srila Prabhupadas liking.

Though the spiritual masters who lead our Iskcon are not acaryas at least by name or title
there would be little need to discover a unique individual possessed of self-effulgent
characteristics. If even someone was elected from among Prabhupada disciple God
brothers/sisters, perhaps unanimously, we can well imagine the potential resentment of certain
grand disciples. We wouldnt be ready for such a thing at present.

But why not in the future? As this golden age within Kali-yuga progresses, and the glories of
Sri Sri Gaura-Nitai increase, it will become an increasingly attractive proposition to want to
participate somewhere in the world. So we should not be surprised to find just one, but many
self-effulgent souls all relishing the mellows of sankirtana.

If they happen to be GBC members, there should be little concern. With succeeding
generations of vaisnavas being born and raised, with true standards of learned humility naturally
abundant, cooperating should be the easiest thing to do, naturally.

Ys, Kesava Krsna Dasa.

Babhru says :

May 27, 2010 at 1:31 am

Im not going to comment on the entire piece at the moment. Rather, I just want to weigh in
on one of Drutakarmas assertions. He wrote, In recognition of Prabhupadas learning,
Bhaktisaranga Goswami wanted to give him the title Bhaktisiddhanta, but Sridhara Maharaja,
thinking it improper to use that title, which belonged to their Guru, suggested Bhaktivedanta.
Srila Prabhupada and Sridhara Maharaja continued to associate.

The more widely accepted understanding of this incident is that other Godbrothers objected
to using the title given to their guru maharaja. They ended up approaching Sridhara Maharaja to
resolve the issue. He suggested substituting Bhaktivedanta, which he said conveyed the same
meaning, and everyone accepted that. Later, we see that Prabhupadas Godbrother B. P. Keshava
Maharaja apparently liked the name so well that he gave that as the title for all the devotees he
initiated into Tridandi Sannyasa (including retaining it for Srila Prabhupada), which custom
persists among his disciples and their disciples to this day.

pustakrishna says :

May 28, 2010 at 5:40 pm

Part II

When my friend Srila Govinda Maharaj knew his illness was terminal, in December 2009 he
appointed a capable and dedicated servitor to become his sucessor, to care for Sri Chaitanya
Saraswat Math. There were others (even very close servants of his for many, many years) who
started a rebellion, even while Srila Govinda Maharaj was still present. This naturally broke the
heart of Srila Govinda Maharaj. Police actions had to be taken because of incredible death
threats, and money was also stolen from his mission at that time. Things have settled down, but
we can see the extent that this envy and discord exist by studying other examples. In order to
avoid such repetitive events from occurring, both Srila Bhaktisiddhanta Saraswati Thakur
Prabhupad, and our Srila Prabhupad, recommended the concept of a GBC. Many heads provide
a check and balance and can protect the future of a large organization like ISKCON. So, there is
no need to require one self-effulgent acharya when there are many of them existing
simultaneously. There is no precedent that the acharya must be of the stature of a Bhaktivinode,
Bhaktisiddhanta, Bhaktivedanta, or the like. That is not the criteriarather, they must be clean-
hearted, selfless representatives of the Guru Parampara. The acharya must be transparent, ie we
ultimately must be albe to glimpse Krishna through the acharya, for the potency to be there.

So, the many letters that Drutakarma has organized, and even some of his comments, that
need to be separated from the substance of the letters, can give us some understanding of
protectionism that is necessary for the preservation of the important legacy of Srila
Prabhupad, but we must also try to understand things in the context of Sri Chaitanya
Mahaprabhus sankirtan movement and its future. While we may not agree with the mood or
even the message of others within the service world, there are two main issues that need to be
protected against: Mayavadism and Sahajaism. These two are enemies of genuine Krishna
conscious theism. Understanding must surpass protectionism, because understanding can foster
affectionate dealings amongst vaishnavas and with Krishna. Protectionism places a wall, as it
were, around the heart and organization. I have always believed that ISKCON must take the high
road and be ready to explain these things. Krishna will never let you down, thats a quote from
Srila Prabhupad. Pusta Krishna das

Akruranatha says :

May 29, 2010 at 2:15 am

 I thought it a very interesting observation of Drutakarma Prabhu how misunderstanding the
GBC system as opposed to the acarya system is involved in the disaffection from the main
branch of ISKCON of not only Gaudiya Math but also ritviks.

I have heard anti-ISKCON critics from the ritvik camp complain that the GBC is a faulty (and
therefore bogus) acarya, when it should be obvious that the GBC is not an acarya at all, but
nevertheless was clearly left in charge by the Founder-Acarya in his physical absence.

I might add that the GBC vs. acarya system misunderstanding contributed to the zonal
acarya problems of the first decade after Srila Prabhupadas departure.

Here is an excerpt from Pandit Pradyumna Prabhus letter of August 1978 that accurately
criticized the zonal-acarya misunderstanding early on:

First of all, the word ACARYA may be taken in 3 senses. Etymologically the word means one
who practices or one who practices what he preaches. This is the general meaning and may be
used in relation to any pure devotee period.

Secondly, the word means one who grants initiation to a disciple. This is specifically
indicating one who is a GURU. Anyone who grants initiation, or is a guru, may be called as
acarya deva, etc. by his disciples only! Whoever has accepted him as guru must give all respects
to him in every way, but this does not apply to those who are not his disciples.

Thirdly, the word acarya indicates the spiritual head of an institution or pitha. This meaning
is very specific. It does not mean just anyone. It means only one who has been specifically
declared by the previous acarya to be his successor above all others to the seat of the spiritual
institution which he heads. He alone, among all of his godbrothers, is given a raised seat and
special honor. No other godbrother may receive such respect and he is the authority in all
spiritual and material matters. This is the strict tradition in all of the Gaudiya Sampradayas.

Now Srila Prabhupada, it is clear, did not appoint any such successor, because no one of his
disciples at present, is advanced to the level of Krishna cConsciousness necessary to assume
such a position. Nor did Srila Prabhupada make 11 such ACARYAS.

The 11 gurus may be known as acaryas only in the second sense of the wordto their
disciples as mantra-giving gurus, not in the third sense, as the spiritual successors of Srila
Prabhupada. That was never meant to be, by His Divine Grace.