Founder Acarya Sri Gopinath Gaudiya Math

 Please visit:

http://gopinathmath.wordpress.com/about/founder-president-acarya/

-Dear Devotees,

Dandavat Pranams,-

All glories to His Divine Grace Srila Bhakti Siddhanta Saraswati Goswami Thakur Prabhupada and Guru-Parampara (disciplic succession).

Please accept the blessing of my beloved Srila Gurudeva, His Divine Grace Srila Bhakti Pramode Puri Goswami Maharaj and convey the same to all members in your congregation.

I reached here in Mumbai timely and safely from Johannesburg and immediately devotees took me to Pune. You can reach me here on the phone numbers            +91-9035573809       or             +91-9474740835      .

Haribol.

Sincerely yours in the services of the Supreme Lord and His associates,

BB Bodhayan

www.gopinathmath.wordpress.com

www.gopinathmath.com

www.gopinathmath.com.ua

www.gopinathmath.org

Please accept my Dandavat Pranams.

I am sending the following three links about our Javat development project. I humbly beg that you consider looking at them with care:

By the grace of Srimati Radharani: we have become most fortunate to have the darshan of Deities placed in this makeshift altar at Javat, we came to know that these Deities are of the Dwapara Yuga. I have captured some pictures you can see at the link below -

https://picasaweb.google.com/112634618701204111712/JavatDeities?authkey=Gv1sRgCPPYx4vN4-6WYw

Construction work of Javata project’s

Video Link - http://youtu.be/xxPE_bb7wkU

Dear xxx Prabhu,

Please accept my affection and convey the same to all members in your association.

First of all you have to know that Ekalavya was son of Hiranyadhanu, a soldier of Jarasandha (king of Magadh); Hiranyadhanu was belongs to low caste (sudra) family.  At that time Hastinapur’s authority was too much concern about caste system; even they were not allowing ‘Karna’ to be part of a fighter or competitor amongst there princes (Rajputras). Even Karna’s step father, Adhiratha approached to Dranacharya for becoming archery teacher of Karna. Also Dranacharya refused to teach Karna too. Although, Karna was son of Kunti Devi but due to social system (before marry to give birth is offensive and symptom of non-chastity lady) of that time – Kunti Devi felt afraid to tell truth and hide Karna through floating on a small boat on river as soon as Karna was born. Then Adhirath and his wife Radha both they find Karna on river and take care him as their son. Therefore, no one know that Karna originally was son of Kunti Devi or elder brother of 5-Padavas.

But your question about Ekalavya : although Ekalavya was born in Sudra family but due to his father’s nature to fight,  Ekalavya got enthusiasm to learn archery (Dhanurvidya) in order to become a famous Archary, even more better fighter than Dranacharya’s best archery disciple, Arjun. But he refused to learn the education from Dranacharya for the same reason of Karna. Anyway, Ekalavya used to learn all Dranacharya’s teaching from hidden place while Dranacharya teach to the all princes of Hastinapur (100 Kaurava and 5 Pandava.). According to archery education it was completely offensive and may create violence in society. Because, weapon application and rejection (back) both teacher should teach simultaneously step by step. Otherwise, sometime it can create problem; for instance Asvathama applied Brahma-Astra for destroying Pandavas and Arjuna also applied the same weapon (Brahma-Astra) against Asvathama. At that time, Srila Vyasa-Deva caught both Brahma-Astra by his mantra power and explained the problem of Brahma-Astra’s application and ordered both of them to get back the weapon. At that time Arjun get back the weapon as per the order of Vyasa-Deva but Asathama told the truth that he know application but he does not know rejection (back). Then Vyasa-Deva told him he should change his target of application. Then Asthama out of his anger towards Pandava he change for killing the seeds of Pandava, son of Uttara (Parikshit), wife of Abhimanyu. I think you understand the point to learn archery under the proper guidance of a teacher. Therefore, Dranacharya thought such type of learning will create future problems in society but how he can stop Ekalavya’s enthusiasm to become a best Archary to learn in such manner (hidden).  Right hand thump is the main finger for a best Archery; In order to save society from the problem (as mentioned above about Vyasa-Deva and Asvathama) Dranacharya told him if you accept me as your Guru and you learn all of it for watching my teaching from far; it is true that you learn enough then you have to give me Guru-Dakshina (offer somthing to please master/guru).  Therefore Dranacharya asked right hand thumb of Ekalavya as Gurudakshina and save society from problem (as like Asvathama made).

Actually, it was Dwapara Yuga and deliver people through archan (satisfy the object of worship). But it is Kali-Yuga, specially Mahaprabhu’s magnanimosity to help people and deliver people without discrimination. Therefore, if some one keep faith hidden way towards a Guru as Ekalavya kept for Dranacharya and continue spiritual practice as per Mahaprabhu’s teaching we should appreciate the person and never create any harm. Rather we should encourage him to chant and establish devotion.

Rest I have desire to explain you whenever we meet each other.

I am praying to Lord Nrisimhadeva for curing all your obstacles in order to chant Hare Krishna Mahamantra with purity and get the taste of Harinam, eternally blissful.

B.B.Bodhayan.

According to the Gaura-ganoddesa-dipika (195), Srila Jiva Goswami was Vilasa Manjari in his previous incarnation in Vraja. In verse 203 of the same book, it is stated that he was the son of Vallabha and a scholar of exemplary character (susilah panditah sriman jivah sri-vallabhatmajah). According to the Gaudiya Vaishnava Abhidhana, Jiva was present in this world from 1433 to 1518 of the Saka era (1511-1596). Other sources propose that Jiva’s dates are from 1533 to 1618.

Jiva’s early life

Srila Jiva Goswami appeared in the village of Ramakeli in the district of Maldah as the son of Anupama Mallik (Vallabha) who had made his residence there in order to serve in the government. The name of Jiva’s mother is not known. Narahari Chakravarti has given Jiva’s genealogy going back seven generations. This list, as explained by Srila Bhaktisiddhanta Saraswati Goswami Thakur has been given here in this volume in the chapter on Srila Rupa Goswami (page 14). Jiva Goswami’s father’s original name was Vallabha, but Mahaprabhu gave him the name Anupama.

When Mahaprabhu came to Ramakeli, he met Anupama for the first time. By his desire, a spirit of renunciation took root in Rupa and Sanatan upon meeting the Lord on that occasion. This led to their abandonment of their worldly duties and possessions not long thereafter and they set off in an effort to be reunited with Mahaprabhu in Vrindavan. The same spirit of renunciation took hold in Jiva Goswami’s heart at this time also, as has been vividly described by Narahari in Bhakti-ratnakara as follows:

Jiva’s mind became distracted from the time that his two uncles went to Vrindavan. He abandoned his jewels and fine dress, his comfortable bed and his various amusements. It was as though nothing interested him any more. He could not bear hearing news of political and other material affairs. (Bhakti-ratnakara 1.686-8)

Narahari summarizes Jiva’s early life story as follows: In a dream, Jiva had a vision of Mahaprabhu dancing in the midst of sankirtan. He was overwhelmed by feelings of divine love and soon thereafter left his home in Bakla Candradvipa. He had some companions who went with him as far as Fateyabad, but from there he continued alone to Nabadwip. There he met Nityananda Prabhu in the home of Srivasa Pandit and received his blessings. Nityananda Prabhu told him at that time that he should go to Vrindavan:

With fatherly affection, Nityananda touched Jiva’s head with his feet. He showed incomparable mercy toward Jiva, lifting him from the ground and embracing him tightly. Transported by divine ecstasy, Nityananda Prabhu said, “I rushed here from Khardaha for your sake alone.” He said other things like this to pacify Jiva and then made Srivasa Pandit and the other devotees give their blessings to Jiva. After keeping Jiva there for some time with him, Nityananda Prabhu sent him off to the West… He said, “Hurry off now to Vraja. That is the place the Lord has given over to your family.” (Bhakti-ratnakara 1.765-9, 772)

It is not clear whether Jiva ever met Mahaprabhu directly even though there is a hint in the Bhakti-ratnakara that Jiva was a baby when the Lord came to Ramakeli. Thus, Jiva demonstrated an interest in devotion to the Supreme Lord from his early childhood. Even when playing with his friends, he was only interested in games that were connected to the worship of Krishna.

When Jiva was a little boy, he refused to play any game with the other boys that had no relation to Krishna. He made images of Krishna and Balaram and would worship them with flowers and sandalwood paste and dress and decorate them. He would gaze upon them with unblinking eyes, looking for all the world like a golden doll himself, sitting motionless on the floor. When he paid obeisance to the deities, his eyes filled with tears. He would offer their Lordships sweets and then take the prasad and distribute it to his friends. (Bhakti-ratnakara 1.719-23)

Jiva Goes to Vraja

By Nityananda’s grace, Jiva was able to visit all the sacred sites in Nabadwip Dhama. After completing the tour of the dham, he travelled to Benares where he studied all the scriptures with Madhusudana Vacaspati. Then he went on to Vrindavan where he remained under the tutelage of Rupa and Sanatan Goswamis.

Srila Bhaktisiddhanta Saraswati Goswami Thakur has written the following about Srila Jiva Goswami in his Anubhashya to the Chaitanya Charitamrita: “After the disappearance of Rupa and Sanatan, Jiva was established as the topmost teacher of doctrine in the sampradaya. He engaged everyone in the worship of Krishna through teaching the truths given by Mahaprabhu himself. On occasion, he would sometimes do the Vraja Dham parikrama with the other devotees and sometimes would go to visit Vitthaladeva in Mathura. Krishnadas Kaviraj Goswami wrote the Chaitanya Charitamrita while Jiva was still alive. Not long thereafter, when Srinivas, Narottama and Dukhi Krishna Das came from Bengal, he taught them and gave them the titles Acharya, Thakur and Shyamananda. He then sent them back to Bengal with all the scriptures that had been written by the Goswamis, with instructions to preach the religion of the Holy Names and love of Krishna. He received the news of the loss of the scriptures and later of their retrieval. He gave the title Kaviraj to both Ramachandra Sena and his brother Govinda. During his lifetime, Jahnava Devi and other devotees came to Vrindavan. When Bengali devotees came to Vraja, he arranged for their victuals and lodgings during their stay.” (Anubhashya 1.10.85)

The loss of the scriptures refered to in the above paragraph took place when agents of the king Vira Hambira of Vana Vishnupura stole them. Later, when the king heard Srinivas Acharya speak on the Bhagavat, he was converted to Vaishnavism and took initiation from him. The books were thus recovered by Srinivas. All this is described in full in this volume in chapter 17 on Srinivas Acharya.

Jiva’s Writings and Controversies

In the Bhakti-ratnakara, a list has been given of twenty-five works ascribed to Jiva:

• (1) Harinamamrita-vyakarana
• (2) Sutramalika
• (3) Dhatusangraha
• (4) Krishnarcana-dipika
• (5) Gopal-virudavali
• (6) Rasamrita-sesha
• (7) Madhava-mahotsava
• (8) Sankalpa-kalpa-vriksha
• (9) Bhavartha-sucaka-campu
• (10) Gopal-tapani-tika
• (11) Brahma-samhita-tika
• (12) Rasamrita-tika
• (13) Ujjvala-tika
• (14) Yogasara-stavaka tika
• (15) Agnipurana-stha-Gayatri-bhashya
• (16) Padma-puranokta Krishna-padapadma-cihna
• (17) Sri Radhika-kara-pada-sthita-cihna
• (18) Gopal-campu, Purva and Uttara divisions
• (19) Krama-sandarbha
• (20) Tattva-sandarbha
• (21) Bhagavat-sandarbha
• (22) Paramatma-sandarbha
• (23) Krishna-sandarbha
• (24) Bhakti-sandarbha
• (25) Priti-sandarbha

Srila Bhaktisiddhanta Saraswati Goswami Thakur has given the following warning in his Anubhashya to those inexperienced persons who might be deprived of Krishna-prema through the influence of ignorant and offensive sahajiya teachings: “Three slanderous ideas about Jiva Goswami are current amongst the ignorant Prakrita Sahajiyas. Anyone who becomes influenced by these calumnies will increase his offenses and will end up losing his taste for service to the Supreme Lord because they are, at their very root, inimical to Krishna, the guru and the Vaishnavas.

“(1) It is said that a certain dig-vijayi scholar, eager to amass mundane prestige, came to Rupa and Sanatan to get their signature as an admission of defeat in debate.Jiva’s gurus conceded defeat without any argument and the arrogant scholar proclaimed them to be nothing but ignorant fools. He then asked Jiva to also sign such an admission of defeat. Jiva, however, decided to take on the puffed-up Brahmin in debate in order to silence his scurrilous tongue. In this way, he preserved the integrity of his spiritual master’s reputation and demonstrated the ideal behavior of one who is guru-devatatma, i.e., one who recognizes his spiritual master to be his worshipable deity and source of life. The ignorant Sahajiyas, however, say that Sri Jiva’s behavior goes contrary to Mahaprabhu’s teaching of being humbler than a blade of grass and of giving respect to others while demanding none for oneself. Indeed, Rupa Goswami chastised Jiva for this very reason and ostracized him for some time, but later Sanatan interceded on Jiva’s behalf and had Rupa accept him again into his association.

“Only when these enemies of the spiritual master and the Vaishnavas receive Krishna’s mercy and begin to see themselves as their eternal servant, then will they also receive Jiva’s blessings and be able to understand what it really means to be ‘humbler than a blade of grass’ and ‘a giver of respect to all’. Only then will they be eligible to chant the holy names in the proper way.

“(2) Some other ignorant Sahajiyas say that when he saw the manuscript of Chaitanya Charitamrita with its clear language and brilliant explanation of the divine devotional sentiments of Vraja, Jiva was afraid that it would hamper his own scholarly reputation and therefore threw it down a well in a spirit of mean-mindedness. Upon hearing of Jiva’s action, Krishnadas Kaviraj Goswami was greatly shocked and immediately gave up his body. Krishnadas’s disciple Mukunda had fortunately made a copy of the original manuscript and thus it was preserved and later published. Had he not done so, the Chaitanya Charitamrita would have been lost forever. This is another contemptible bit of invention based on an inimical attitude to the guru and Vaishnava. It has no basis in reality and there is no possibility of its being true.

“(3) According to other sense-obsessed fornicators, Srila Jiva Goswami should not be accepted as an exemplar because in his treatises, he opposed the idea that the gopis of Vrindavan were married to other men (the parakiya-vada), but rather supported the svakiya-vada. They say that he cannot be accepted as a rasika-bhakta, or a devotee who is knowledgeable in the divine sentiments.

“The fact is that during Jiva’s lifetime, some of his followers demonstrated a preference for the sviya-vada. Jiva recognized their limitations and so, for their benefit and for the benefit of those in the future who would be unable to comprehend the transcendental nature of the parakiya-vada and would try to practice adulterous relationships themselves in imitation of Krishna, he accepted the svakiya doctrine. This is a sign of his acting as an acharya. One should not take this as evidence of his being opposed to the transcendental parakiya-vada, however, for he is the topmost of Rupa Goswami’s followers and one of Krishnadas Kaviraj Goswami’s spiritual teachers.” (Anubhashya, 1.10.85)

Rupa’s Mercy to Jiva

Narahari has shown how Rupa Goswami instructed Jiva, punished him and then blessed him, in a story told in Bhakti-ratnakara:

One hot summer’s day, while Rupa was writing Bhakti-rasamrita-sindhu and Jiva fanning his perspiring body, Vallabha Bhatta came by to see Rupa Goswami. After reading some of Rupa’s introductory verses, he offered to make corrections. When Vallabha went to the Yamuna to take a bath, Jiva followed him on the pretext of going to fetch water. In fact, he was angry because he considered Vallabha’s proposal to be arrogant. He asked him what fault he had found in Rupa’s verse. Vallabha told him and Jiva immediately showed him the flaws in his argument. A debate ensued in which Jiva countered every one of Vallabha’s objections. When he came back to Rupa’s hut, Vallabha told him how impressed he was with Jiva’s scholarship, recounting the entire episode. Rupa gently rebuked Jiva, telling him to return to Bengal and to come back to Vrindavan only when he was sufficiently calm. Thus banished from his presence, Jiva left Rupa Goswami’s dwelling, but rather than going back to the family home as he had been told, went to Nanda Ghat, a nearby village. Hoping to regain his guru’s favor, he began to practice rigorous austerities, worshiping Krishna intensely while fasting or eating only a bare minimum. As a result of such severe practices, his body became weak and sickly. One day, Sanatan Goswami came by there and was moved when he saw his condition. He took Jiva with him back to Rupa and interceded on his behalf with his brother. Thus Rupa and Jiva were reconciled and Jiva once again won Rupa’s affectionate blessings.

Jiva Goswami’s appearance day is on Bhadra Sukla Dvadasi, his disappearance day is Paush Sukla Tritiya. His deity, Radha Damodar, is still being worshiped in the Radha Damodar temple in Vrindavan. His samadhi tomb is on the grounds of the Radha Damodar temple and his bhajana-kutira is preserved in Radha Kund, near Lalita Kund.

(Source: Gaur Parshad Vol 2 by His Divine Grace Srila B.B. Tirtha Goswami Maharaj)

Purananam artha-vetta sri devananda-panditah
Purasin nanda-parisat-pandito bhandarir munih

The scholar Devananda Pandit knew the meaning of all the Puranas. Previously, he was bhandari Muni, the scholar in Nanda Maharaj’s court. Gaura-ganoddesa-dipika 106

Sarvabhauma Bhattacharya’s father was named Mahesvara Visharada. Mahaprabhu visited his house, which was situated on an embankment. Devananda Pandit, a peaceful Brahmin who desired liberation, made his home nearby. Chaitanya Bhagavata 2.21.6-7

The Lord delivered Devananda Pandit in the town of Kuliya. Chaitanya Charitamrita 2.1.152

According to Bhaktisiddhanta Saraswati Prabhupada, Kuliya was a suburb of Nabadwip situated on the west bank of the Ganges. In that time, the central part of the town of Nabadwip, also known as Mayapur, was situated on the eastern bank of the river. The modern city of Nabadwip stands on the site of the former Kuliya, which is also known as “the place where offenses are forgiven” (aparadha-bhanjaner pata). Proof of this is found in the old names of many neighborhoods, such as Koler Ganj, Koler Daha, and Gadkhali Kol. Gaudiya-bhasya to Chaitanya Bhagavata 2.9.98

Each of the nine islands of Nabadwip Dham represents one of the nine types of devotional service. Koladwip is the island of service to the Lord’s lotus feet (pada-sevana). The word kola had been distorted into the popular speech as Kuliya.

Just look – this is Visharada’s embankment. Here the Lord met Devananda Pandit and chastised him for the offense he had committed to Srivas Pandit, causing him to repent. Bhakti-ratnakara 12.2976-7

From the above evidence from Chaitanya Bhagavata, Chaitanya Charitamrita and Bhakti-ratnakara, it is clear that Devananda Pandit’s house was somewhere near to the house of Sarvabhauma Bhattacharya’s father, Mahesvara Vishrada. It is thus clearly indicated that his school (tol) was situated somewhere in Juliya village.

Devananda’s Offense

Devananda Pandit was a scholar and an ascetic who had been indifferent to the world from an early age. Although he had won a reputation for his erudition, he nevertheless had no real feeling of devotion to Krishna and so failed to understand that bhakti was the ultimate purport of the Srimad Bhagavatam. Being a mumuksu, or one who seeks impersonal liberation, moksa, Devananda Pandit praised dry austerities and renunciation in his discourses on the Bhagavatam and did not glorify devotional service.

One day, Srivas Pandit came to hear a Bhagavatam recital at Devananda’s house. As he listened to the text of the Bhagavatam, Srivas Pandit became absorbed in a mood of loving devotion and started to cry. Devananda Pandit’s faithless disciples threw him out of the assembly for causing a disturbance. Since Devananda did not object to the action of his students, he was responsible for their offense to a devotee. Mahaprabhu was thus angry with him.

The Lord said: “Whoever recites the Bhagavatam without glorifying devotional services is an ignorant fool who known nothing. This rascal recites the Bhagavatam and never mentions bhakti. I will go and tear up his manuscript, just watch Me.” Chaitanya Bhagavata .21.20-21

Srila Bhaktisiddhanta Saraswati Goswami Thakur comments on this verse as follows: “When those bereft of devotion forget their actual identify, they become completely indifferent to the service of the Lord. When they identify this indifference as the ultimate goal of life, they become a source of profound irritation to the Lord, even though He is by nature supremely merciful. Here Lord Gaurasundara shows His irritation and informs us that this attitude of the non-devotee is not only unnecessary, but reprehensible. He also indicates that both the acts of enjoying and renouncing the fruits of material actions are improper. The devotees find great satisfaction in seeing the Lord become angry in this way.

Devananda Gains Faith in the Lord

Some time after Devananda Pandit committed this offense to Srivas Pandit, Mahaprabhu passed nearby his house and saw that he was engaged in giving a discourse on the Bhagavtam. He became angry and rebuked him severely for his lack of faith in the Vaishnavas. Just as blasphemy of the devotees is the best way to be deprived of the Lord’s mercy and destined for downfall, glorying them and engaging in their service is the best way to find the mercy of the Lord and become freed from all sinful activity.

“Listen, Brahmin, if you want to be cured after consuming poison, you must ingest ambrosia through the very same mouth you took the poison. In this way, not only will the poison be digested, but your body will become immortal through the ambrosia’s divine power.” Chaitanya Bhagavata 3.3.449-50

Through great good fortune, Mahaprabhu’s dear associate Vakresvara Pandit came to stay at Devananda Pandit’s house. Because Devananda took excellent care of Vakresvara, Mahaprabhu softened towards him. Previously, Devananda had been completely without any faith in the Lord, but when he heard of Mahaprabhu’s glories from Vakresvara, his attitude changed. Through the association of the Lord’s devotee, he began to develop a taste for pure devotional service.

Srila Bhaktisiddhanta Saraswati Goswami Thakur writes in this regard, “For Devananda Pandit of Kuliya, the fruit of service to the Vaishnava was faith in Mahaprabhu’s lotus feet. Vakresvara Pandit’s visit to his house was the source of this auspiciousness. Although Devananda was a Smarta, he was a great scholar and self-controlled. He studied nothing but the Shrimad Bhagavatam. He believed in God and had control of his senses. All he lacked was faith in Mahaprabhu. By the grace of Vakresvara Pandit, this faulty intelligence was wiped away and he became a believer in Lord Gaurasundara.”

Devananda was a scholar of the Bhagavatam, but it was through Vakresvara’s mercy that he was able to understand its meaning from Mahaprabhu. Chaitanya Charitamrita 1.10.77

Mahaprabhu told Devananda to explain the Bhagavatam in terms of devotional service. It was Devananda Pandit’s great fortune that he was able to receive the mercy of the Lord in the form of a chastisement.

Devananda Pandit was a great pious soul, for Mahaprabhu verbally punished him. The chastisement of Chaitanya Mahaprabhu is the greatest pious act. Even if one should die as a result of the Lord’s punishment, he still goes to Vaikuntha. Chaitanya Bhagavata 2.21.77-8

Devananda received this mercy due to living in Kuliya or Koladwip, the place where offenses are forgiven. Gopal Chapal was also forgiven his offenses in Kuliya.

Devananda Pandit’s disappearance day is celebrated on the Krsna ekadasi of the month of Paush.

[Excerpted from "Sri Chaitanya: His Life & Associates" by Srila Bhakti Ballabh Tirtha Maharaj]

-Dear Devotees,

Dandavat Pranams,-

All glories to His Divine Grace Srila Bhakti Siddhanta Saraswati Goswami Thakur Prabhupada and Guru-Parampara (disciplic succession).

Please accept the blessing of my beloved Srila Gurudeva, His Divine Grace Srila Bhakti Pramode Puri Goswami Maharaj and convey the same to all members in your congregation.

Today early morning I reached Cochabamba, Bolivia; my present  phone number            +591-4-4459068       (land) or +591-60345601 (cell).

Haribol.

Sincerely yours in the services of the Supreme Lord and His associates,

BB Bodhayan

www.gopinathmath.wordpress.com

www.gopinathmath.com

www.gopinathmath.com.ua

www.gopinathmath.org

The Pearls of Instruction by His Divine Grace Om Visnupada Paramahansa Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada: 

1. We are constantly put to test and trial in this world. Only those who attend and participate in the kirtana of the devotees can succeed.

2. Every spot on earth where pure discourses on God are held is a place of pilgrimage.

3. Possession of objects not related to Krishna is our main malady.

4. Let me not desire anything but the highest good for my worst enemies.

5. As dalliance with the body in luxury increases, so wanes the spirit of service of the Lord.

6. Those favored by God find their paths set by thorns.

7. There is no peace or happiness in our worldly life. Circumstances create turmoil and annoyance.

8. Chant the Holy Names loudly and with attachment. This will drive away inertia, worldly evils and pests.

9. Be indifferent to bazaar gossips, stick firmly to your cherished goals, no lack or impediments of the world will ever stand in your way.

10. Pay due respects to the extroverts of the world, but do not be appreciative of their manners and conduct. They are to be shaken off from your mind.

11. A devotee feels the presence of God everywhere, but one averse to the Lord denies His existence anywhere.

12. You cannot appreciate transcendental matters with the reasoning of the world. It is sheer nonsense to decry them with the measuring stick of your intellect.

13. To recite the Holy Names of Shri Krishna and Shri Krishna Chaitanya is Bhakti.

14. Life is for the glorification of topics on Hari. If that is stopped, then what need is there to carry on life.

15. Physical illness with Hari-bhajana is preferred to physical fitness without Hari-bhajana.

16. Our span of life on earth is short. Our life will be crowned with success if the body wears out with constant discourses on Hari.

17. We are here on earth not to work as artisans for making big buildings with wood and stone but to work only as messengers for the teachings of Shri Gauranga Deva.

18. A sycophant is neither a guru or a preacher.

19. To transform the adverse desires of the jivas is the supreme duty of the most merciful. To rescue one person from the stronghold of Mahamaya is an act of superb benevolence, far superior to opening innumerable hospitals.

20. Unless we are devoted to God, secularism shall not leave us.

21. Look within. Amend yourself, rather than pry into the frailities of others.

22. In this world of Maya, averse to the Lord, full of trials and tribulations, only patience, humility and respect for others are our friends for Hari-bhajana.

23. The Lord, Gaurasundara, puts His devotees in various difficulties and associations to test their patience and strength of mind. Success depends on their good fortune.

24. When faults in others misguide and delude you – have patience, introspect, find faults in yourself. Know that others cannot harm you unless you harm yourself.

25. I wish that every selfless, tender-hearted person of Gaudiya Math (Gauranga’s followers) will be prepared to shed two hundred gallons of blood for the nourishment of the spiritual corpus of every individual of this world.