The following is an excerpt from an Evening Darśana with Śrīla Gaura Govinda Svāmī Mahārāja in Bhubaneswar on 31 March 1992, published in Kṛṣṇa Kathāmṛta Bindu Issue 84 (Gopaljiu.org/bindu-archive/)

When the ācārya disappears, a dark period comes, just as a patch of black cloud covers up the effulgent sun. It is an unfortunate time, but it is temporary. That cloud will go away. A violent storm may disperse the cloud, and the effulgent sun will emerge. If you trace history, you will find that this period comes after the disappearance of an ācārya. That period came after the disappearance of Śrīla Bhaktisiddhānta. Then his disciple Śrīla Bhaktivedānta Svāmī appeared like the effulgent sun. After his disappearance, a dark period has come. The sun is there. It is only covered by a temporary black cloud. It will be dispersed, and then the effulgent sun will emerge.

Mahāprabhu was doing ācārya-līlā — preaching. After the disappearance of Mahāprabhu, the Gosvāmīs came. They were not preachers. They were bhajanānandīs. They just stayed in the jungle of Vṛndāvana and wrote books. They were ordered to do four things: a) Write bhakti śāstras, scriptures speaking the science of bhakti; b) Excavate the lost tīrthas such as Śyāma-kuṇḍa and Rādhā-kuṇḍa; c) Install deities, construct temples for the deities, and teach the process of deity worship; and d) Teach Vaiṣṇava etiquette — Sanātana Gosvāmī wrote Hari-bhakti-vilāsa, wherein he quotes many śāstras describing Vaiṣṇava etiquette.

They were doing these four things. They were not preaching, but they were preparing the preachers. Scriptures are needed for that. Otherwise, what will a preacher speak? We quote authority from śāstra. In Caitanya-caritāmṛta (Madhya-līlā 22.65), Caitanya Mahāprabhu spoke the definition of uttama-adhikārī to Sanātana Gosvāmī:

śāstra-yuktye sunipuṇa, dṛḍha-śraddhā yāṅra
‘uttama-adhikārī’ sei tāraye saṁsāra

[“One who is expert in logic, argument and the revealed scriptures and who has firm faith in Kṛṣṇa is classified as a topmost devotee. He can deliver the whole world.”]

Śāstra-yuktye sunipuṇa — He is very proficient in presenting śāstric conclusions, siddhāntas. By presenting them strongly, he defeats bogus philosophies and establishes pure bhakti-siddhānta. He is very strong in tattva. He is dṛḍha-śraddhā — he has an unshakable, strong faith. Such a person is an uttama-adhikārī. Only such an adhikārī Vaiṣṇava can deliver the whole world — tāraye saṁsāra.

The Six Gosvāmīs were preparing preachers. Jīva Gosvāmī sent his three students, Śyāmānanda Ṭhākura, Narottama dāsa Ṭhākura, and Śrīnivāsa Ācārya with books and told them, “Go and preach!” These three elevated Vaiṣṇavas went to preach. Śyāmānanda Ṭhākura came to Orissa. Narottama dāsa Ṭhākura went to the eastern side, to Maṇipura and Assam, etc. And Śrīnivāsa Ācārya preached in Bengal. They are the first preachers who came after the disappearance of Mahāprabhu.

Then came Bhaktivinoda Ṭhākura. Gaurakiśora dāsa Bābājī and Jagannātha dāsa Bābājī were not preachers. They were bhajanānandīs. Only Bhaktivinoda Ṭhākura came out, that is ācārya. After Bhaktivinoda Ṭhākura came, then successively Bhaktivinoda’s son Bhaktisiddhānta Sarasvatī Ṭhākura came, and then Śrīla Bhaktivedānta Svāmī Prabhupāda.

Bhaktisiddhānta had many sannyāsī disciples. Also, Mahāprabhu had predicted,

 pṛthivīte āche yata nagarādi grāma
sarvatra pracāra haibe mora nāma

(Caitanya-bhāgavata, Antya 4.126)

 [“In every town and village, the chanting of My name will be heard.”]

Still, after the disappearance of Śrīla Bhaktisiddhānta, a dark period was there.

So, who fulfilled Mahāprabhu’s prediction? Bhaktivinoda Ṭhākura started. Because India was blindly following the West, he thought that the books and teachings of Caitanya Mahāprabhu should be presented in English‚ and that this science should be taught in the Western world. He was very disappointed that although this saṁskṛti, culture, is here in India, Indians blindly follow Western and dog civilization. Bhaktivinoda Ṭhākura is a mahājana, an ācārya. He had the transcendental vision that Mahāprabhu’s teachings should be presented to the Western world in English, and then, when the Western people would accept it, the Indians’ eyes would be opened.

Bhaktivinoda Ṭhākura also predicted that a very powerful son would be born to fulfil this desire and preach and spread Mahāprabhu’s teachings in the West and worldwide. His son, Śrīla Bhaktisiddhānta Sarasvatī, was born. He was a very powerful Vaiṣṇava. From birth, he was a brahmacārī, powerful. He did not go to the West, but he prepared some of his sannyāsī disciples to go and preach. He sent Bhaktipradīpa Tīrtha and Vana Mahārāja, but they could not achieve success.

My Guru Mahārāja, Śrīla Bhaktivedānta Svāmī Prabhupāda, was just a gṛhastha. He was not a sannyāsī. He was not living in the āśrama. He had always been a gṛhastha. But he got the real mercy of Śrīla Bhaktisiddhānta, Ṭhākura Bhaktivinoda, and Sri Caitanya Mahāprabhu. He was empowered because he was a true follower. He did not twist the teachings. He did not add any deliberation to them. He followed them “as it is”. Then, he preached in English throughout the world. In their first meeting, Śrīla Bhaktisiddhānta told him to preach in the West. He understood, “The person who can do it has now come to me.”

Our Śrīla Prabhupāda was a young man at that time. After the disappearance of Śrīla Bhaktisiddhānta, all of his sannyāsī disciples fought with each other. There was a case before the Supreme Court. They were quarrelling like dogs for a piece of bone.

Śrīla Bhaktisiddhānta had set up sixty-four temples. In the court case, they were all divided.* This maṭha went to this person, and this maṭha went to another. So many, many divisions. It was a dark period. There was no strong ācārya. And now, after the disappearance of Śrīla Bhaktivedānta Svāmī Prabhupāda, a similar period has come. Quarrelling and fighting are also going on now in Prabhupāda’s society. So many have lost faith and left. Some of them became karmīs and are doing other business. So many of the gurus, the pillars of the society, fell down! Again, this is a dark period. In any case, Mahāprabhu’s movement will never be lost. The day will come when the black patch of clouds will be dispersed, and the effulgent sun will emerge. Prabhupāda has said the day will come when the ācārya will appear.

Devotee: How have the Vaiṣṇavas recognized previous ācāryas?

Śrīla Gaura Govinda Svāmī Mahārāja: By their potency, their effulgence, and their proficiency. How they present facts. They have been recognized for their clarity, quoting of authority, defeating bogus philosophies, establishing pure siddhānta, and attracting many people, making many persons Vaiṣṇavas. That is the proof. Kṛṣṇa is all attractive. It is said that in the material world, Kṛṣṇa attracts the jīvas in two forms: In the form of His holy name and the form of an ācārya — nāma-rūpe, ācārya-rūpe.

Devotee: Today, it seems that ISKCON is focused more on following an institutional path than on recognizing and following the Vaiṣṇava sādhus. For example, the GBC decides guruship. Also, many seem attracted to taking sannyāsa just to get some power.

Śrīla Gaura Govinda Svāmī Mahārāja: Yes. What to do? It is a matter of time, place and circumstance. “Please, give me the position.” Better to give it to him. Don’t let him feel disappointed or depressed. This is a large worldwide organization, and we must keep it up. There are two aspects, two facets, two sides, and one is the organizational consideration. It is a different consideration to consider how to keep up the organization. We should not allow the organization to be split or broken into pieces. The GBC is doing these things to keep up the institution.

Devotee: When there are failures in this organization, and we see gurus falling down, it gives the organization a bad name.

Śrīla Gaura Govinda Svāmī Mahārāja: You should understand this thing. The society gives an opportunity. If one has been given a position in the society, and he is really intelligent, he will understand, “I don’t deserve it; I do not qualify. But this opportunity has still come to me. So, I must make myself qualified to stay in the position. Otherwise, I will lose it.”

For the sake of maintaining the institution, opportunity is given. Unity must be there. We should not allow it to be split up. This is an organizational matter. Why should a member feel discouraged that he cannot get an opportunity?

Śrīla Prabhupāda did the same thing. Prabhupāda knew these people were not qualified. But he gave them sannyāsa. Prabhupāda said, “Take this opportunity! Do it now!” Otherwise, how could he manage the society? He would give someone sannyāsa and then put that sannyāsī in one area to manage. In this way, the brahmacārīs and devotees will obey him because he is a sannyāsī.

Mahāprabhu took sannyāsa for this same reason. He was Mahāprabhu, the Supreme Personality of Godhead. But because He was a gṛhastha, many did not accept Him and criticised Him. Mahāprabhu thought, “I have to take sannyāsa because a sannyāsī has prestige.” The general people have the notion that a Māyāvādī sannyāsī is Nārāyaṇa. Mahāprabhu thought, “I must take sannyāsa; otherwise, these people won’t listen to Me.” So He took up sannyāsa from Keśava Bhāratī, who was a sannyāsī in the Māyāvādī sampradāya. However, Mahāprabhu preached Vaiṣṇava philosophy. That was His purpose.

Similarly, Śrīla Prabhupāda gave sannyāsa. Otherwise, how can you manage such a worldwide organization? All of the brahmacārīs and devotees will accept if a sannyāsī is the leader. They will offer him obeisances and accept what he says. But nobody will accept [what he says] if he is a gṛhastha or a brahmacārī.

Prabhupāda gave an opportunity. If you are intelligent, you will understand this. You should think, “I don’t deserve it. I am not qualified. But he allowed me to make myself qualified and keep the position.” But instead of being intelligent, you are a fool. You are thinking, “Now I am a sannyāsī! Now I am great! Now I am guru, now I am ācārya!” You have developed pride. You commit aparādha and fall down. This is the reason for these fall downs. So, when we think of organizational matters, we should consider all of these things. Otherwise, how will we maintain the worldwide organization? There are two aspects: the spiritual aspect and the organizational aspect. This is the organizational aspect.

The following is an excerpt from an Evening Darśana with Śrīla Gaura Govinda Svāmī Mahārāja in Bhubaneswar on 4 July 1992, published in Kṛṣṇa Kathāmṛta Bindu Issue 490 (Gopaljiu.org/bindu-archive/)

Devotee: It is often said that a genuine guru must be a pure devotee. Understanding that, how do we see that today, so many persons are accepting the position of guru?

Śrīla Gaura Govinda Svāmī Mahārāja: Two sides are there: the spiritual side and the organizational side. This is an organizational matter. Unless they are allowed to accept disciples, the organization will collapse. There will be no cooperation. Only quarrelling and dissension. “Oh, he wants to be a guru. All right, you do this thing. Anyhow, maintain the society.” This is an organizational matter. They want to be gurus. They want some position. This is all material and nothing else. They are doing some work for the society. They are general heads, managing the zone. So, how else can a worldwide organization be managed?

The following is an excerpt from an Evening Darśana with Śrīla Gaura Govinda Svāmī Mahārāja in Bhubaneswar, 1990, published in Kṛṣṇa Kathāmṛta Bindu Issue 410 & on www.tvpbooks.com

Devotee: Should we accept someone as an authority if they have material attachments and are not on the spiritual platform?

Śrīla Gaura Govinda Svāmī Mahārāja: We accept because we are in a society. Someone may be the GBC of some region of the world, so according to the management system, he is an authority. But I cannot accept him as an authority by the spiritual system unless I am convinced. That is up to me. I have independence. It is my choice.

Regarding the management system, I accept him because he is GBC. But as far as spiritual things go, I cannot accept unless I am convinced. “Please excuse me.” Acceptance of someone as a spiritual authority should not be forced or compulsory. That is a principle. My heart must be convinced to accept someone as a spiritual authority based on the heart’s desire. It is not an external thing. It is internal. Acting in that way is not offensive. I am not disregarding him. He is a Vaiṣṇava, so I offer him obeisances. We pay obeisances to all Vaiṣṇavas, regardless of whether they are kaniṣṭha, madhyama, or whatever. That is etiquette. But accepting someone as a spiritual master is something else.

The following is an excerpt from a Darśana with Śrīla Gaura Govinda Svāmī Mahārāja in Bhubaneswar in April 1992, published in Kṛṣṇa Kathāmṛta Bindu Issue 238 (Gopaljiu.org/bindu-archive/)

 Devotee 1: Some devotees say that since there are so many people coming to Kṛṣṇa consciousness now, and since Śrīla Prabhupāda said that we should become gurus, even if we are not qualified, still, because the need is there for gurus, then we must take up the service to Śrīla Prabhupāda of becoming a guru.

Śrīla Gaura Govinda Svāmī Mahārāja: Yes. Prabhupāda said, “You become guru.” But guru means heavy, not light. “You become guru” means to become a guru in the true sense, not an untrue or false guru. Become a true guru. That is what Śrīla Prabhupāda was saying.

Devotee 2: Is there a need to take the position out of necessity?

Śrīla Gaura Govinda Svāmī Mahārāja: What is that necessity? The necessity is to deliver a fallen soul and shelter him. That is a necessity. What other necessity is there?

Devotee 2: So if you can’t deliver the disciple, then why act as guru?

Śrīla Gaura Govinda Svāmī Mahārāja: Yes. Delivering the fallen souls is a necessity. Other than this, what else is necessary? Some may say that there is some material necessity. But we are not after material considerations. We are after spiritual necessity. We are not materialists. We are spiritualists. If you only think of material necessities, it will be a materialistic organization. This is Mahāprabhu’s movement. He has not said to do this. Mahāprabhu has not set that example.

If someone is not qualified, how can he accept disciples? If he is intelligent, he should not accept. “No. I cannot take up that responsibility. Why shall I accept?” Guru means very heavy. It’s a heavy responsibility, not something light. Why should he accept disciples if he cannot take up the responsibility? Why would such a person accept disciples? He will do so only for his adoration, honour, and prestige — pratiṣṭhā. Pratiṣṭhā means honour, name, fame, adoration and prestige. Bhaktisiddhānta Sarasvatī Gosvāmī says that pratiṣṭhā is śūkarera-viṣṭhā, the stool of a hog. If a Vaiṣṇava is trying to get pratiṣṭhā, name, fame, prestige, and adoration, then that is accepting the stool of a hog. A Vaiṣṇava will never run after this thing.

The following is an excerpt from an Afternoon Darśana with Śrīla Gaura Govinda Svāmī Mahārāja in San Diego, California, on June 23, 1992, published in Kṛṣṇa Kathāmṛta Bindu Issue 82 & The Process of Inquiry, Pages 89 to 90 (Gopal Jiu Publications, Bhubaneswar India 1998)

Devotee: We are responsible as disciples and grand-disciples of Śrīla Prabhupāda to set a good example. The disciples must be serious, as must the devotees who accept the role of spiritual masters.

Śrīla Gaura Govinda Svāmī Mahārāja: Yes, one who plays the role of guru should be a guru in the true sense, not a pretender or a cheater. He must be a real teacher. He should be conscious of his capacity. If I can only carry one ton, why should I accept a load of two tons? You’ll be crushed and degraded if you take more than you can carry. That is the result of greed. Why develop such greed? One should be conscious of his capacity. “I have no capacity, I cannot deliver a soul, I am not liberated, so why shall I accept disciples?” That is only cheating and hypocrisy, nothing else. I am not completely free from anarthas, so how can I make him free? Guru means heavy. It also means heavy responsibility. It is not easy to deliver even one soul from the clutches of māyā, the fort of Durgā. To do so, the guru must spend gallons of spiritual blood. This is not child’s play. Also, the disciple must be serious.

On the spiritual path, there is no question of gauṇa, a mundane vote, drawing conclusions based on the opinions of the masses. Because thousands of people say that Satya Sai is Bhagavān, people accept him as such. This is gaḍḍalikā-srota-nyāya, the logic of the flock of sheep. A flock of sheep is following the lead ewe. If that ewe jumps into a ditch, the whole flock will follow. This is going on.

This is a personal matter, not impersonal. If you are serious or crying in your heart, Kṛṣṇa will arrange for you. You’ll meet a pure devotee, a bona fide representative of Kṛṣṇa who can give you Kṛṣṇa. The test is that you will feel spontaneous attraction from your heart for that sādhu. Then you’ll understand, “Yes, this is Kṛṣṇa’s arrangement. I was crying for it, and now it has spontaneously come.” This is the only test, nothing else.

Devotee: To be protected, should the disciple always follow and not deviate from the orders of the spiritual master?

Śrīla Gaura Govinda Svāmī Mahārāja: Yes, don’t deviate. If he deviates, he’ll fall down. They commit aparādha, so they fall down. Otherwise, why would they deviate? If you have really developed kṛṣṇa-prema, and you are always absorbed in seeing the all-beautiful form of Kṛṣṇa, how can you be attracted towards the ugly witch māyā? If someone is attracted, that means he is not completely free from the clutches of māyā. He has not gotten Kṛṣṇa, so how can he give you Kṛṣṇa? That is my question.

Devotee: Mahārāja, sometimes a disciple who is not serious, may leave his guru and pursue enjoyment like a karmī. It seems that his deviation is not as dangerous as someone who deviates philosophically.

Śrīla Gaura Govinda Svāmī Mahārāja: Yes, his deviation is more dangerous. A karmī is better. A karmī doesn’t know he is deviating, but for a disciple who has come to this path, heard philosophy, and accepted a guru, it is more dangerous if he deviates. People are cautious if someone is branded a thief, saying, “Yes, he’s a thief.” But a thief in the dress of a sādhu is more dangerous.

Devotee: I am asking these questions because I am concerned.

Śrīla Gaura Govinda Svāmī Mahārāja: No, these are important questions.

* Note from the editor:

Śrī Vinoda-bihārī Brahmacārī’s preaching inspired his elder brother to take shelter of Śrīla Prabhupāda and join the maṭha. When Śrīla Prabhupāda ordered his brother to accept sannyāsa, he was unwilling. Although Śrī Vinoda-bihārī Brahmacārī (now known as Śrīla Bhakti Prajñāna Keśava Mahārāja) was younger, he chastised his older brother, saying, “Why are you not fulfilling Śrīla Prabhupāda’s desire to give you sannyāsa?” After considering these words of encouragement, his brother agreed to accept sannyāsa, and he became known as Śrī Śrīmad Bhakti Kevala Auḍulomi Gosvāmī Mahārāja.

Sometime after the disappearance of Śrīla Prabhupāda, Śrīla Keśava Gosvāmī Mahārāja observed Śrīla Auḍulomi Gosvāmī Mahārāja and his followers deviating from the teachings of Śrīla Prabhupāda in three ways: (1) they taught that the hare kṛṣṇa mahā-mantra is not to be chanted loudly, but instead silently in such a way that no one can hear the sound vibration; (2) although Śrīla Prabhupāda had personally initiated some of his disciples, including Śrīla Auḍulomi Gosvāmī Mahārāja, into the sannyāsa order, they gave up their saffron sannyāsa-veśa (dress) and instead wore white bābājī-veśa, preaching that sannyāsa-dharma is strictly prohibited in Kali-yuga; and (3) although Śrīla Prabhupāda personally established Śrī Navadvīpa parikramā, they rejected its performance.

Unable to tolerate even the slightest deviation from Śrīla Prabhupāda’s teachings, Śrīla Keśava Gosvāmī Mahārāja completely severed his relationship with Śrīla Auḍulomi Gosvāmī Mahārāja and those who followed him. He would never allow his disciples to go to Bāgbāzār Gauḍīya Maṭha or to any other place where Śrīla Auḍulomi Gosvāmī Mahārāja and his followers resided. If Śrīla Keśava Gosvāmī Mahārāja were to discover that one of his disciples went to Śrī Auḍulomi Mahārāja’s maṭha, he would order that devotee to fast for three days, taking only pañca-gavya (the five products of the cow — milk, yoghurt, ghee, dung and urine) as his atonement. He would say, “Why have you gone there? You are now impure; you must purify yourself by performing this atonement.”

Finally, Śrīla Keśava Gosvāmī Mahārāja decided to file a case against Śrīla Auḍulomi Gosvāmī Mahārāja and his followers, boldly announcing that because they did not accept many of Śrīla Prabhupāda’s teachings, they could not be considered his true disciples, and consequently should not be allowed to reside in his maṭhas.

My Guru Mahārāja, Śrī Śrīmad Bhakti Dayita Mādhava Gosvāmī Mahārāja, gave me the service of transcribing Śrīla Keśava Gosvāmī Mahārāja’s dictations regarding the court case. I would then take those dictations to Śrī Śrīmad Bhakti Rakṣaka Śrīdhara Gosvāmī Mahārāja, who would adjust the language and edit for clarity. When everything was complete, I would go to the court and submit the finalized documents.

The day the judge was to present the verdict, Śrīla Auḍulomi Gosvāmī Mahārāja and his followers appeared in court wearing saffron sannyāsa-veśa. They were followed by a large procession loudly chanting the mahā-mantra. Śrīla Auḍulomi Gosvāmī Mahārāja had given eight people sannyāsa just that day.

In front of the judge, they said, “We are doing Navadvīpa-dhāma parikramā, wearing the saffron dress, and carrying our sannyāsa–daṇḍas. Also, we have established a maṭha in the name of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura and have established his mūrti (deity form) in the maṭha we are constructing in Godrumadvīpa.”

Although previously they had no plans of having a maṭha in Śrīla Prabhupāda’s name or keeping his mūrti there, feeling threatened by the bold endeavours of Śrīla Keśava Gosvāmī Mahārāja, they named their maṭha Śrīla Bhaktisiddhānta Sarasvatī Gauḍīya Maṭha. They denied all the allegations put forth by Śrīla Keśava Gosvāmī Mahārāja and audaciously said, “Just see! We are chanting loudly, wearing sannyāsa dress, and we have named our maṭha after Śrīla Prabhupāda. How can he claim we are not disciples of Śrīla Prabhupāda?”

Seeing this to be true, the judge awarded the decision in favour of Śrīla Auḍulomi Gosvāmī Mahārāja and his followers. It appeared as though Śrīla Keśava Gosvāmī Mahārāja had been defeated. I pleaded, “Many of your godbrothers were involved in building this case for a long time. I, too, laboured so much in transcribing your dictations, going to Śrīla Śrīdhara Gosvāmī Mahārāja for editing and providing information to the court. Now that we have lost the case, will you not appeal the judge’s verdict?”

Śrīla Keśava Gosvāmī Mahārāja replied, “We will proceed further only if they again go against Śrīla Prabhupāda’s teachings.” He then asked, “How many punches can you tolerate?”

I replied, “Not even a single punch. I would strongly object to being punched.”

Śrīla Mahārāja asked, “And how many could you tolerate if your hands and legs were tied with ropes?”

I replied, “I would be forced to tolerate however many were given.”

“Similarly, whenever someone makes mistakes and goes against the teachings of Śrīla Prabhupāda, we will bind their hands and beat them to our fullest capacity until they accept those teachings.” He then explained, “My only desire was for them to follow the line of Śrīla Prabhupāda again, and we see they are now doing this. They are now wearing sannyāsa dress, awarding sannyāsa to others and loudly chanting the hare kṛṣṇa mahā-mantra. This was my objective. In this way, we were victorious. Our fight was not for anything other than establishing the proper siddhānta (conclusive truths) and reconnecting them with Śrīla Prabhupāda.”

Even now, all of Śrīla Auḍulomi Gosvāmī Mahārāja’s followers and devotees of Bāgbāzār Gauḍīya Maṭha accept sannyāsa, perform Navadvīpa-dhāma parikramā, loudly chant mahā-mantra, and perform harināma-saṅkīrtana. This is all due to the mercy of Śrīla Keśava Gosvāmī Mahārāja. “We are not here to deal in real estate.”

While Śrīla Prabhupāda was physically present, Śrī Vinoda-bihārī Brahmacārī desired to buy a piece of Muslim-owned land adjacent to Śrīvāsa aṅgana, which Śrī Caitanya Maṭha owned. The Muslim owners, however, refused to sell that land to Śrī Caitanya Maṭha, as they were envious of the organization’s growing influence in Māyāpura. After some disagreements following Śrīla Prabhupāda’s disappearance, Śrī Vinoda-bihārī Brahmacārī officially separated from Śrī Caitanya Maṭha, moved to Śrī Navadvīpa-dhāma and formed Śrī Gauḍīya Vedānta Samiti. After accepting sannyāsa, he became known as Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī Mahārāja. After hearing of his recent departure from Śrī Caitanya Maṭha, and in an attempt to sabotage the institution, the Muslim owners then became very happy to sell the land to Śrīla Keśava Gosvāmī Mahārāja.

As soon as the devotees of Śrī Caitanya Maṭha came to know Śrīla Keśava Gosvāmī Maharāja had acquired that land, they broke its boundary wall and claimed it to be part of their property.

When I mentioned this to Śrīla Keśava Gosvāmī Maharāja, he laughed and said, “That is quite fine. When Śrīla Prabhupāda was here, I wanted to purchase that land and take it from the Muslims. It irritated me that we owned all the surrounding property except this small piece of land owned by people performing activities against bhakti. I did not purchase this land for my own enjoyment but for the service of Śrīla Prabhupāda. There is no harm if Śrī Caitanya Maṭha claims it. Rather, I am fortunate that they have taken it for the service of Śrīla Prabhupāda.”

He asserted, “We are not here to deal in real estate. Our only duty is to serve Śrīla Prabhupāda and the Vaiṣṇavas.”

“We have not joined the maṭha to accrue property.”

A similar incident happened after Śrīla Prabhupāda’s disappearance. The devotees of Śrī Caitanya Maṭha wanted to sell a property with a mango orchid. The property was at a place called Rāutalā in Śrī Navadvīpa. Śrīla Keśava Gosvāmī Maharāja, however, opposed the sale and filed a court case against them. Being unable to use his own name to file the court case because he had been previously jailed due to false accusations made against him, he instead filed it under the name of his godbrothers Śrī Śrīmad Bhakti Vijñāna Āśrama Gosvāmī Maharāja and Śrī Khagena Prabhu. However, when devotees from Śrī Caitanya Maṭha came to testify in court, they insisted they never intended to sell that property and did not intend to sell it in the future. They also presented the court with a written statement to this effect. Hearing this, the judge threw out the case and noted in the record that the land would never be sold.

Because I was extremely junior to Śrīla Keśava Gosvāmī Maharāja, I initially possessed a respectful fear of him and never asked him any questions. But as I continued my daily transcription service with him, that fear gradually faded.

When I expressed my disappointment at losing the court case despite our best efforts and after incurring considerable debt, Śrīla Keśava Gosvāmī Maharāja said, “You are very young. You cannot understand anything.” I was puzzled by his reply. “I don’t understand,” I told him.

He then explained, “Although legally it may seem that we have lost and they have won, in reality, it is we who have won and they who have lost.”

This only confused me more. “Again, I don’t understand. How could we have won when the case was thrown out?”

Śrīla Keśava Gosvāmī Maharāja said, “Apparently, I have to be explicit for you to understand. Listen, we have not joined the maṭha to accrue property. This court case was not about land. It was about principle. This land belonged to Śrīla Prabhupāda, and he wanted it to be used for Śrī Caitanya Mahāprabhu’s mission. As a result of our court case, they have submitted a formal document to the court stating that they will never sell it. They are now bound by law to keep the land. Therefore, we have won, and they have lost.” (Excerpt from Śrīla Bhakti Vijñāna Bhāratī Mahārāja’s My Beloved Masters)

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Unless indicated differently, all verse translations and quotes are from the books by Śrīla Prabhupāda (Vedabase.com)