The family tree of the Gaudiya Sampradaya is spread out over the centuries into diverse and partially very distant groups. It is difficult to even know a good part of this family tree. Due to previous lack of communication systems, and the lack of a need to communicate with other branches of the Gaudiya Sampradaya, it is impossible to gather a complete picture today. The plurality manifestation of divine intervention though was always, and will always be the fundament of the existence of the Guru- disciple relationship in the Gaudiya world.

As such, many Acaryas have gone onto remote areas and have continued the service of the Gaudiya Sampradaya. It is not necessary for such an endeavor to have developed into a big mission, huge buildings or many new published books or large number of new disciples to be considered genuine. No doubt there were many branches who also deviated from the original teachings. Such deviations and their nature would be the subject of a different book, since here we are eager to point out the glorious development of the Gaudiya Sampradaya, despite the difficulties which arise from the age of Quarrel (Kali Yuga).

Also it is an embarrassing fact that many of the currently active branches harbor ill feelings against other practicing Vaisnava families or practice indifference  and distance to any or all others.

This is a situation which deserves some careful thoughts. If we reject or question the validity of other true practicing Vaisnavas we also question the truthfulness of our own faith. This means by minimizing any real Vaisnava we do a disservice to the sampradaya. Needless to say this is offensive  and will block our own advancement. Still we find certain elements due easily develop into such unwanted attitudes sometimes even amongst those who are considered senior by many other Vaisnavas.

Here is a list of excusable reasons for such a situation:

1. The Acarya tries to protect his disciples from other groups which are not known to him.

2. The Acarya wants to keep the disciples in his own training ground before sending them out into the world to be able to meet with all people and to discriminate personally on the base of their education.

3. Misunderstandings that have created the impression that some other Vaisnavas are not serious or well intentioned.

4. False claims and distorted presentations of the Sampradaya by some individual or group may lead other Vaisnavas to prefer to distance themselves from them.

Inexcusable reasons for this situation:

1. The claim that the Sampradaya is now exclusively represented by their branch and that others thus are inferior or all together disconnected.

2. The fear that they may lose members if their people find out that there are many other nice Vaisnavas as well.

3. The claim that their Guru is giving something which no other contemporary Acarya is giving. Naturally the followers of such a person are proud, and their superiority complex is well fed with this concept, making them unwanted association for anyone who trying to cultivate his faith in another spiritual master.

4. Caste consciousness, skin consciousness, or other material conditions which try to limit the full grace of Krishna to a particular sect or group.

All these neophyte situation can be found today amongst the branches of the Gaudiya Sampradaya and it surely confuses quiet a lot of people. Add to this the Prakrita Sahajiyas and the distances which exist between missions who simply do not know about each other and their cultural differences which have developed over the last few hundred years, and you get a picture how complicated it is to draw a Family Tree of the Gaudiya Sampradaya.

And naturally every human being would like to feel that he has already  found the maximum truth.

This book shall help to understand more about the wonderful plan of Lord Chaitanya to reach all suffering souls which are situated in such diverse cultures and languages all over the world. Unless there is trust and affection for some Vaisnavas, how could anyone change his habits and leave the ignorance of material consciousness? Such relationships could never be institutionalized. They are personal mistook experiences. The world also respects individual performance and not the propaganda of wealthy institutions.

The power and love of the Gaudiya Sampradaya only lives in the individual compassion of the different Vaisnavas. The VVRS-WVA only serves as a body where such individual Vaisnavas and their contributions to the Sampradaya can be contacted by other Vaisnavas. As much as the agnostic section of the world can see that these Vaisnavas actually do believe the same siddhanta, and actually do serve the same cause, their distrust will be defeated. Otherwise what would be the greatness of Lord Chaitanya if those who follow his path cannot recognize even their fellow Vaisnavas?

It is the duty of the preachers of Lord Chaitanyas movement to provide the world with a new view of Vaisnavas, since the current stand of affairs  leaves much to be desired. Since Lord Krishna is the supreme controller, he is lastly responsible for the glories development of the Gaudiya Math, the surprising rise of Iskcon on the horizon of World religions, the influence of Srila Bhakti Raksak Sridhar Maharaj, Srila Bhakti Promod Puri Maharaj, Srila Bhaktivedanta Narayana Maharaj and the reappearance of the VVRS-WVA in this world. For Lord Chaitanya's final plan that is just a little beginning. When we study a religion we do not put as much emphasis on the individual prophets as on the overall teachings which actually provided light and hope to the world at large.

Srila A. C. Bhaktivedanta Swami Prabhupada initiated some 3000 disciples. Some of his disciples have already surpassed that number. But even the 100000 disciples of Srila Narottam das Thakur and his converting all of Manipur to Gaudiya Vaisnavism is not enough to save the world from illusion. If we want to help to fulfill  Lord Chaitanya's plan, now where Gaudiya Vaisnavism has received spotlight attention in the entire world, it is urgent to harmonize amongst the prominent missions and be as united as it is possible.

Even the Internet clashes of some Missions and individuals, which bring to our mind the painful reality of the dominating age, oblige us to create a conclusive Vaisnava siddhanta picture. Otherwise people studying our tradition will conclude that we have no unity at all and neither do we have a conclusive truth on which our preaching activities are based. That is surely not the dignified picture our Gurus would have liked the world to get from Lord Chaitanya's movement.