Srila Prabhupada and Gaudiya Math

Srila Prabhupada arrived in the West at a time when his godbrothers had already attempted to preach in England under the order of their guru, Bhaktisiddhanta Maharaja.

Their preaching attempt failed because they could not effectively reach the English people in general and instead focused on the most degraded section of English society: the so-called “high class” members of the fallen royal order.

Having experienced the affiliation of Bhaktivinoda Thakura and his son with the English occupiers of India—invaders who initially tolerated the still-existing Vaishnava culture but then, in typical English fashion, tried to infiltrate, pervert, and destroy it—Srila Prabhupada described this as the beginning of the Empire’s fall. Ultimately, Srila Prabhupada’s godbrothers brought back a piece of garden equipment for their guru, which angered Bhaktisiddhanta Maharaja, who was frustrated that so much money had been spent with no result.

Srila Prabhupada arrived in the West without any money, bringing only trunks of books he had already published in India. He aimed to serve his guru’s instruction: to publish books and distribute them. Here we see the first clear difference between his mission and that of his godbrothers. As he described himself, “My godbrothers tried to collect disciples in their temples. I tried to simply publish books.” That Srila Prabhupada himself established so many temples worldwide was largely a “by-product” of his preaching; his main concern was distributing books in large quantities.

He chose America to begin his mission because he understood that it was the country most people would regard as the leading nation of the world. He was also aware that Americans, if Krishna-conscious, could serve as exemplary models for the world—or, if following Maya’s commands, could destroy it, as we see today. He was shocked at the moral degradation he witnessed in America, and even in writing letters to the American president, he directed his attention to the segment of society that questioned the established demoniac policies. Surely, there are pious people in America, but they are not the leaders; cruel, hedonistic, money-seeking individuals are.

Here, in the heart of policies broadcast violently worldwide through corruption and brute power, Srila Prabhupada established something Americans had never seen before: real culture—Vedic culture.

No godbrother had done anything like this before, neither in England nor America. Many gurus arrived from India in the 1960s, and as Srila Prabhupada commented, “All cheaters.” He was not seeking money; he sought helpers to serve his guru’s mission, and he found them among hippies and sincere seekers looking for an alternative to a society they could not cope with themselves.

No godbrother ever reached out to conditioned souls in the age of his children and grandchildren and inspired them as Srila Prabhupada did. Empowered especially to preach in the West, one godbrother later commented on Srila Prabhupada’s spiritual power, “Swami Bhaktivedanta dug a tunnel to the West we now all can walk through.”

The evidence of Srila Prabhupada’s unique empowerment is clear: nobody has ever done what he did. I once met one of his godbrothers in India, who told me personally, “If I had gone to the West, I would have done the same as your guru.” Somewhat offended, I responded, “But you didn’t go.” He had nothing more to say.

ISKCON’s first truly serious crisis arose when the innocent and immature followers of Srila Prabhupada arrived in India. Here they met Srila Prabhupada’s godbrothers, who still saw Srila Prabhupada merely as a pious congregation member of “their” movement—a man from pharmacy, “good at making money.” None of them could imagine what Srila Prabhupada had already accomplished. Seeing his disciples endangered in their spiritual advancement, Srila Prabhupada issued a stern public order:

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 don't 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.

Letter to Yamuna, November 18th 1970, Bombay

In his absence, after his departure, the designated leaders of ISKCON were again exposed, through their association with Gaudiya Math leaders, to the same deadly concept that had destroyed preaching within Gaudiya Math: the concept of zonal acharya-ism. It proved as deadly to ISKCON as it had been to Gaudiya Math.

To judge how many sincere Vaishnavas today live under the umbrella of Gaudiya Math—a highly fragmented assortment of disciples of Srila Prabhupada’s godbrothers—is far beyond my reach. Having very limited contact with these Vaishnavas, I do not seek more association, and as a disciple of A.C. Bhaktivedanta Swami, I am entirely satisfied in following his instructions.

It is clear to me that within Gaudiya Math there may be more individually moral Vaishnavas than among ISKCON leadership. Personal care may be more available within Gaudiya Math than in ISKCON today. After all, in Gaudiya Math a sannyasi is considered a servant; in ISKCON, a sannyasi was often established as the master, banker, and controller of his domain. Not all ISKCON sannyasis follow this rule; there are wonderful preachers living in all kinds of ashramas. However, the essential difference is that Gaudiya Math does not distribute Vaishnava literature on the scale that ISKCON does.

Another difference is that Gaudiya Math preachers, often canvassed from the ranks of frustrated ISKCON emigrants, immediately focus on the intimate pastimes of the Lord—something Srila Prabhupada was very cautious about. Within Gaudiya Math, his preaching is often considered “basic”. In the early days of ISKCON, followers of Srila Prabhupada, upon entering India, were not only offered re-initiation (no godbrother had come to Srila Prabhupada’s aid when he struggled in the West) but were also instantly introduced to intimate pastimes of the Lord that Srila Prabhupada had forbidden us to discuss publicly. The main points of his preaching were simple but essential: that we are not this body, that life comes from life, and that there is a Supreme Controller. Without properly understanding these, one risks turning into a sahajiya by prematurely rushing toward “higher levels”. Srila Prabhupada taught us to progress cautiously and gradually, step by step.

In Gaudiya Math, access to rasa-lila is often offered for modest donations, instantly. Of course, there is no need to leave ISKCON today; the same types of preachers exist there as well. Still, for those who seek to understand Srila Prabhupada, it is clear that “first serve, then deserve” was his policy.

The myth of a global “spiritual family” was not supported by Srila Prabhupada. He warned us to be alert to any changes in his words, as even one altered word could change the entire message. He compared spiritual life to walking on a razor’s edge, where there is no room to invent “new ways of Krishna consciousness”. Medicine must be taken according to the doctor’s prescription; otherwise, it can become poisonous. History has shown that anyone assuming an inappropriate position relative to their advancement in Krishna consciousness effectively signed their own death warrant. Original Krishna consciousness, as given by Srila Prabhupada, is truly only for the sincere, honest, and introspective.

I was offered re-initiation by a Gaudiya Math guru many years ago and declined quickly, leaving him frustrated. While I do not associate with those who propagate their own version of Krishna consciousness, I see no need to leave Srila Prabhupada’s heritage and seek guidance elsewhere. He gave us everything; nothing more needs to be added or subtracted.

Respect is due to any sincere Vaishnava, but those who follow Srila Prabhupada already have everything they need. He gave us the Bhagavad Gita as the foundation, Srimad Bhagavatam for advanced study, and Caitanya Caritamrita as the essence. What more could we need? Those who serve according to his instructions may be our guides and associates. Those who go beyond his instructions may be respected, if moral, but there is no need to follow them. Spiritual advancement is measured by the absence of material desires, not by their cultivation. Witnessing Western paedophiles and criminals being initiated within Gaudiya Math, declared as Vaishnavas, offers nothing new; ISKCON itself has had its share of degraded persons in the guise of devotees.

Instead of seeking “old wine in new bottles”, one should cultivate and deepen understanding of Srila Prabhupada’s heritage.

Times may have changed regarding Gaudiya Math followers’ respect for Srila Prabhupada’s work. Today, we can appreciate any sincere attempt to serve the Lord, but especially for us mleccha Westerners, Srila Prabhupada is truly the only way to cultivate Krishna consciousness in its pure and original form.

All glories to His Divine Grace A.C. Bhaktivedanta Swami.