Temple Timings

Opening Time
6:00am – 12:00am
4:00pm – 8:00pm

Sri Chaitanya Math – The Head Quarters of all the branches of Sri Gaudiya Maths
Founder-Acharya-Prabhupad Srila Bhaktisiddhanta Saraswati Goswami Thakur

Sri Chaitanya Math is also called Masir bari (house of Mahaprabhu’s maternal aunt)

Information – Srila Bhaktisiddhanta Sarasvati Thakura called this place “Vrajapattana (Vrindavan Pattana)”, which means the place where the forest of Vrindavana is manifest. By Srila Bhaktisiddhanta Sarasvati Thakura’s spiritual potency, Syama-Kunda, Radha-Kunda and Giri-Govardhana of Vrindavana are all manifest here. Established by Sarasvati Thakura in 1918, this Twentynine-domed temple was the headquarters of his Krishna Consciousness preaching throughout India. During its peak time, there were 800 devotees here to cope with the daily influx of visitors.

Information – Sheltered under a traditional Bengali parabolic dome are the temple’s three main Deities: The mūrtis of Rādhā-Kṛṣṇa, named “Śrī Śrī Gāndharvikā-Giridhārī,” and, standing right beside Them, the mūrti of Lord Caitanya, named “Śrī Gaurāṅga.” The specific name given Lord Caitanya here—meaning “golden-limbed”—and His close proximity to Rādhā-Kṛṣṇa highlight the significant teaching that Lord Gaurāṅga is Himself a combined form of Rādhā and Kṛṣṇa: He is Kṛṣṇa who has taken on the emotions and bodily hue of Śrīmatī Rādhārāṇī, His own supreme, eternal devotee—the embodiment of His internal spiritual energy of bliss—in order to savor, directly for Himself, Her sublime loving ecstasies.
If you circumambulate these three Deities, starting at the main altar and moving clockwise along the circumference of the raised circular base, you will encounter four evenly spaced cubical shrines projecting out from the central dome. Each displays a mūrti of one of the Founder-Ācāryas of the four historical Vaiṣṇava communities, or sampradāyas. Identifying signs flank each shrine—Bengali on the left, English on the right.
Within this shrine you indeed see the formally seated figure of Śrī Madhva, the exemplary teacher or Ācārya—as the sign informs us—of the doctrine (vada) known as śuddha-dvaita, “purified dualism,” the name for Madhvācārya’s signature theistic articulation of Vaiṣṇava Vedānta, inculcating bhakti. If you lean forward a little and peer into the shrine, you will be able to see, within a niche on the upper left, the form of four-headed Brahmā, the primordial, prehistorical originator of Śrī Madhva’s community, the Brahma-sampradāya. Continuing around the circumference, you will similarly encounter Śrī Viṣṇu Swami, Ācārya of śuddhādvaita (“purified monism”) in the Rudra-sampradāya, with its divine originator Lord Śiva in the niche; then Śrī Nimbārka, Ācārya of dvaitādvaita (“monism and dualism”) in the Kumāra-sampradāya, with the four young sons of Brahmā in the niche; and finally, Śrī Rāmānuja, Ācārya of viśiṣṭādvaita (“qualified monism”) in the Śrī-sampradāya, with Lakṣmīdevī in the niche.
This symmetrical layout is a great three-dimensional maṇḍala in which the rectangular shrines of the four Founder-Ācāryas converge, spoke-like, upon the hub of the central domed sanctuary of Lord Śrī Caitanya and Śrī-Śrī Rādhā-Kṛṣṇa. It impresses upon the visitor, in a formidable and memorable manner, the central Gauḍīya Vaiṣṇava recognition, both historical and philosophical, of the comprehensiveness, inclusiveness, and supremacy of the ultimate Vedāntic synthesis, acintya-bhedābheda-tattva, promulgated by Śrī Caitanya Mahāprabhu Himself.
The understanding of Vaiṣṇava history that Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura expounded in this tangible way had been received by him through his father, Śrīla Bhaktivinoda Ṭhākura, who, in the late nineteenth century, had commenced the endeavor of propagating Lord Caitanya’s movement globally. In his book Daśa-mula-tattva, Śrīla Bhaktisiddhānta Ṭhākura summarized his presentation of how Lord Caitanya “purified and perfected” the teachings of the four Founder-Ācāryas:
The previous philosophical expositions of the Absolute Truth based on the Veda by different ācāryas were all incomplete and at variance with each other. As a result, different paramparās, preceptorial chains of disciplic succession, were founded. The Supreme Personality of Godhead, Śrī Caitanya Mahāprabhu, appeared and, by His omniscient potency, synthesised and supplemented the ideas of their philosophies. Śrī Madhvācārya’s concept of the transcendental form of the Supreme Lord—the embodiment of eternality, absolute knowledge and unlimited bliss; Śrī Rāmānuja’s concept of the status of the Supreme Lord’s eternal associates and transcendental energies; Śrī Viṣṇu Svāmī’s concept of purified monism; and Śrī Nimbārka’s concept of eternal simultaneous oneness and duality—all these esoteric concepts were purified and perfected by Śrī Caitanya Mahāprabhu. He gave to this world, by His unlimited mercy, the most exact and scientific delineation of the Vedic conclusion in His teachings of acintya-bhedābheda-tattva, the principle of inconceivable simultaneous oneness and difference. Within a short time, a singular spiritual line—the Śrī Brahma-sampradāya—has gained unexpected pre-eminence (because Lord Caitanya received initiation into it), and all the other sampradāyas, spiritual lines, have become subservient to and will reach perfection by its metaphysical precepts.
(Revealing the Heart of ISKCON by H.G. Ravindra Svarupa Dasa)