[Advaita-l] Change of Math/Peetham query : मठ/पीठपरिवर्तनम् प्रच्छा

[aham brahmaasmi]

Namaste all,

Is it acceptable for some sadhaka's to change over to another math/peetham
in the same-sampradaya?

My 'custom-has-shifted' to another math over the years, gradually so, but
got to a critical-juncture last year. This is due to 'operational and
corporate-governance-reasons' as my clouded-intellect sees it. The
collective-reasons have now been beyond my intellect's ability to deal
with  constructively.  'All-stakeholder-safety and welfare,  Common-sense'
are additional-terms involved in my decision(s). Although, I recognise the
sheer-splendour of my Guru-Parampara, yet, this move seems inevitable.

If my interpretations are correct, my 'choice' of the 'new-math' has met
with The One approval that any sadhaka seeks, from their Guru, and that
too, Absolutely-WholeHeartedly.

In my antah-karana, the 'New-math' visit has been taken up very well, but,
yet, the decision of  *'leaving-behind-my-earlier- math' is the
extremely-painful-one'*.

I have heard of some spiritual giants who have crossed over, for ex. Pujya
Mataji Krishnabai, was born in, and had contact with many towering giants
of Saints in her own birth-obtained Math. However, she ended up
surrendering only at the feet of Pujya Swami Ramdas (Papaji).  However, I
am cautious in that  Pujya Mataji, even before her Brahma-Sakshatkara, was
a sadhika of the highest-calibre,  as opposed to the manda-adhikari (?
no-adhikari- actually) me.

For a long-time I have tried meditating on this, but each time the decision
to 'cross-over' seems to get stronger.

And in the 'new' Math, do I need to report / relay anything? For me, as
always, just the Sannidhya and the 'katakshaya-vyapara' i.e the
'mere'-presence and the 'sideways-glance' of the Guru have been more than
enough in all these decades. However, I don't want to be flouting any
protocols, which is why I ask.

I (try to ) continue my meditation and listening to online-lectures of my
Deeksha-guru, although at this stage, truly-speaking, even that is painful.

Is this one form of 'attachment'  and ' ahankara/mamakara' ?  And why/why
not?
Clearly, ths BMSC is  a manda-adhikari / non-adhikari. So, is attachment to
Math and  Guru not an essential requisite on the pathway to 'liberation'?
 In theory, I can probably quote 'there is only brahman' 'even moksha is
only from the viewpoint of bandha' however, one-little event in life is
enough to drown the anadhikari me into samsara again.

Any insights will be gratefully appreciated,
with regards,
Sakshi

नमः सर्वेभ्यः !

एकस्मिनेव  सम्प्रदाये अल्पसख़्यकसाधकानां पीठपरिवर्तनं भवितुमर्हति किम् !
तद्परिवर्तनमुचितं किम् !

केभ्यः मासेभ्यः  पूर्वमेतदभवद्मया साकम् !  जनमजात- परम्परायां विहाय
अन्य्मठं प्रति गमनमावश्यकं मन्ये बहुकारणवशात् ! यद्यपि स्वीय मठस्य
औज्ज्वल्यम् अवगम्यते  यतोऽहि स्थौल्यत्वेन तर्ह्यपि बहु-
अपरिहार्य-कारणवशाद्न्य-समानसम्प्रदायमठं  प्रति गमनमावश्यकम्मन्ये !
मत्पक्षतः केऽपि दोषाः भवन्तः सन्ति चेत् गुरुणाम् ईश्वरस्य ह्रत्पूर्वकं
क्षमां याचे !

केचन ज्ञानिनामेव यात्रा अन्यमठं प्रति अभवदिति अगगम्यते ! यथा
पूज्य-माताजी-कृष्णाबाई ! परन्तु ताः तु अत्युच्चस्तरीयाः साधिकाः आसन्
ब्रह्मसादात्कारसयादौ अपि तदपि मम वैपरीत्येन ! पुनःपौन्येन एतस्मिन् विषये
ध्यात्वाऽपि न काचिदपि स्पष्टता लब्धा मया !   अत एव भवद्भिः विद्वभिः
प्रक्ष्यमाणं भूयते मया !

मम  अन्यमठचयनं तु अत्युत्तममिति अनुमतिर्लब्धा योग्यस्रोतेभ्यः इति मन्ये !
ते मम दीक्षागुरवः अतः जपसाधना आदौवदेव प्रचाल्यमाना वर्तते ! तेषां गुरुणां
सञ्ज़ालीयव्याख्यानानि अपि आदीवद् श्रूयमाणं भूयते ! परम् अपरिहार्य
व्यावहारिककारणवशात्  सुरक्षा-दृष्ट्या च अन्यमठगमनमावश्यकम्मन्ये ! न केवलम्
अन्य-मठ-गमनम् अपितु पूर्व-मठ-त्यागम् अपि ! ॑एतत् त्यागमेव अतिदुःखकरम्
भवदस्ति ! नूतन-मठं प्रति गमनं तु अत्यानन्ददायकम्मन्ये !

नूतन-मठे एषा वार्ता पूर्णत्वेन वक्त्वया किम् ! कस्मे ! स्वयमेव तु अहं न
कदापि गुरूम् प्रति किमपि वक्तु कामये ! केवलं तेषां कटाक्षमात्रं सान्निध्यं
च पर्याप्तं मम कृते परं कस्यचिदपि आत्यावश्यकनियमस्योल्ल्ड्घनं मास्तु
मत्पक्षतः अत एव प्रक्ष्यमाणं भूयते मया !

भवन्तम् कोऽभिप्रायः !

भवदीया !
साक्षी !