Krishna is - - - -

Peek into the 10th Canto of

Srimad BhagavatamKrishna is possessed of an unlimited intellect (84.22)

Krishna is inaccessible to sensuous knowledge (16.46).

Krishna is the Lord of the infinity of worlds (69.17).

Krishna wields the power of creating the unlimited (87.28).

Krishna carries the impress of limitless power (87.14).

Krishna is possessed of inconceivable potency (10 .29).

Krishna is unborn (59.28, 74.21).

Krishna solves all heterogeneous views (74.24).

Krishna is vanquished by exclusive devotion (14.3).

Krishna is the Inner Guide (l.17)·

Krishna is the Withholder of the energy of the wicked (60.19) .

Krishna is the Giver of salvation to jivas that are free from vanity (86.48).

Krishna ordains the worldly course of conceited jivas (86.48).

Krishna is Primal God (Deva) (40.1).

Krishna is Primal Person (Purusha) (63.38).

Krishna is an overwhelming flood of bliss (83.4).

Krishna possesses fulfilled desire (47.46).

Krishna is self-delighted (60.20).

Krishna is the opponent of the sensuous (60.35).

Krishna is sung by the best of hymns (86.23).

Krishna is the dispeller of the night of pseudo-religion. (14.40).

Krishna is devoid of increase and decrease (48.26).

Krishna is efficient and material cause (10.29).

Krishna is the only Truth (14.23).

Krishna is the Awarder of the fruit of work (49.29).

Krishna is not subject to the consequences of work (84.17).

Krishna is the Seer of cause and effect (38.12).

Krishna is the Person who is time (1.7).

Krishna is Time’s Own Self (70.26).

Krishna is even the Time of time (56.27).

Krishna is Present in the heart of every animate entity, like fire inside wood (46.36)

Krishna is Grateful (48.26).

Krishna is the Augmentor (like the Full Moon) of the ocean of earth, gods, twice-born and animals (14.40).

Krishna is the Tormentor of cannibalistic persons (14.40).

Krishna is the Destroyer of the pride of the arrogant (60.19).

Krishna is the Root-Cause of the origin, etc., of the world (14.23)

Krishna is the Cause of the world (40.1).

Krishna is the Creator of the world (70.38).

Krishna is appears as if possessed of a body like that of mundane entities for the good of the world (14.55).

Krishna is the Guru (centre of gravity) of the world (80.44).

Krishna is the Refuge (Ashraya ) of jivas (individual souls) who are afraid of birth and death (49.12).

Krishna is devoid of birth (46.38).

Krishna is equally the Internal Guide, Cause and Director of jivas (87.30)

Krishna is the Destroyer of the miseries of persons who enjoy themselves in meditating upon Him (58.10).

Krishna is of the fourth dimension and self-manifest (66.38)

Krishna is Worthy of being gifted (741.24) .

Krishna is the Punisher of the wicked (69.17).

Krishna is the God of gods (80.44).

Krishna is rarely cognizable by the gods (48.27).

Krishna is unconcerned about body, house, etc. (60.20).

Krishna is the Supreme Ruler of the greatest gods (738).

Krishna is the Exponent of Religion (69.40).

Krishna is the Eternal Son of Nanda (14.1).

Krishna is Visible to man with great difficulty (71.23).

Krishna’s Presence mocks the world of man (70.40).

Krishna is the Object of palatable drink of the human eye (71.33).

Krishna is lnternal Guide of all (31.4).

Krishna is Worthy of the worship of all the worlds (69.15).

Krishna accommodates all the worlds (59.30).

Krishna is the Maniifestor of all light (63.34).

Krishna is unstinted in giving Himself away to one who recollects Him. (80.11)

Krishna is the efficient Cause (87.50).

Krishna, although devoid of all mundane quality, assumes mundane qualities by His Inconceivable Power for the purposes creation, etc. (46.40).

Krishna is not subject to change (64.29).

Krishna is not capable of discrimination, by reason of void of any extraneous covering (87.29).

Krishna is the Giver of Himself to those who covet nothing (86.33).

Krishna loves those who covet nothing (60.14).

Krishna does no work (60.20).

Krishna is the Human, Hidden, Primal Person (Purusha) (44.13).

Krishna is Present in the hearts of jivas like the five elements (82.45).

Krishna is the Supreme Sorcerer (70.37).

Krishna is Supreme Godhead and the Internal Guide of all (56.27).

Krishna is the Crest-jewel of those whose praises are sung by the sacred lore (71.30).

Krishna is Primal Person and Ever-existing (14.23).

Krishna is the Highest among the Objects of worship (74.19).

Krishna is the Healer of the miseries of the submissive (73.16).

Krishna is the Destroyer of the sins of the submissive (31.7).

Krishna is the Destroyer of the distress of the submissive (73.8).
Krishna is the Residue after the Cataclysm (87.15).

Krishna is devoid of touch with mundane senses (87.28).

Krishna is the Soul and Friend of all animate entities (29.32).

Krishna is devoid of distinction appertaining to an alien (63.38,44).

Krishna is Inconceivable by His Nature (70.38).

Krishna is the Master of the Universe (70.37).

Krishna is the Nourisher of the Unierse (85.5).

Krishna is the Sun that cheers the lotus of the kindred of the Vrishnis (14.40)

Krishna is God worshipped by the Brahmanas (69.15).

Krishna is Foremost of the Brahmanas (84.20).

Krishna is the Originator of Brahma (40.1).

Krishna is the Worshipped of Brahma (31.13).

Krishna loves His devotees (48.26).

Krishna wears Forms in accordance with the wishes of His devotees (59.25)

Krishna is etertnally Present in Mathura (1.28) .

Krishna is devoid of the. sense of kinship and regards all in the same way (46.37).

Krishna is beyond all Measuring Potency (Maya) (63.26)

Krishna is subdued by the love of Judhisthira (72.10).

Krishna is concealed by the screen of Maya from the sight of the people 84.23).

Krishna does not follow the ways of the world (60.36).

Krishna is the Destroyer of the fear of the mundane sojourn of the submissive. (85.19).

Krishna is the Womb of the Scriptures. (16.44, 80.45, 84.20).

Krishna is Sree Guru’s Own Self (80.33).

Krishna is devoid of hankering for wife, offspring, etc. (60.20).

Krishna is of the Ordainer of the worldly sojourn and of the summon bonum (1.7).

Krishna is the friend of the good (69.17).

Krishna is devoid of discrimination as of kinship (63.38, 44).

Krishna is Existence (56.27).

Krishna possesses true desires (80.44).

Krishna is the True Entity (87.17).

Krishna is True of speech (48.26).

Krishna is True of resolve (37.12).

Krishna sees with an equal Eye (16.33).

Krishna is the Cause of all causes (14.56-57, 63.38, 87.16).

Krishna is the Originator of all (59.28).

Krishna is the Soul’s own self of all jivas (individual souls) (14.55).

Krishna is Omniscient (16.48).

Krishna is All-seeing (38.18).

Krishna is the Embodiment of all gods (74.19, 86.54).

Krishna is the Seer of all (16.48).

Krishna is the Lord of all (37.23).

Krishna is the Stay (Ashraya) of all entities (82.46).

Krishna is All-pervasive and Eternal (9.13).

Krishna is the Soul of all elements (86.31).

Krishna is the Knower of the minds of all elements (81.1).

Krishna is the soul’s self of all elements (74.24).

Krishna is the lnner Soul of all elements (37.11).

Krishna is the Internal Guide of all elements (47.29)

Krishna is the Cause of the origin of all elements (64.29).

Krishna is the Limit of all good (84.21).

Krishna is Omnipotent (37.12).

Krishna is the Lord of Lakshmi, the Presiding Deity of all riches (47.46).

Krishna is the Internal Guide of all (63138, 7216).

Krishna is the Stay (Ashraya) of all (40.15).

Krishna is Witness and Seer of Self (86.31).

Krishna is the Refuge of the good (80.9).

Krishna is most difficult to serve (88.11).

Krishna is the Friend of one’s heart (48.26).

Krishna is the Withholder of Creation (82.45).

Krishna is Withholder, Creator and Preserver (63.44).

Master of the functions of creation, etc. (16.49, 37.12).

Krishna is devoid of distinction as of kinship (74.21).

Krishna is devoid of distinction as between kin and alien (72.6).

Krishna indwells the Universe created by Himself (48.19).

Krishna is satisfied by the taste of His Self-Delight (72.6).

Krishna is the Destroyer of the worldly sojourn of His devotees (60.43).

Krishna is the Wearer of body according to His Wish (1.7).

SIDDHANTA SARASWATI.
24th Nov., 1932.

Sree Krishna-Chaitanya Math
Brindaban, Muttra

Note: Srila Bhaktisiddhanta advised his students to preach the movement of Sri Caitanya Mahaprabhu to the English speaking world. "Krishna is" was to be used as a guideline in that preaching work. Our Srila Prabhupad ( A.C Bhaktivedanta Swami ) inculded all the above in his wonderful presentation of his summery study of the 10th Canto titled "KRSNA the Supreme Personality of Godhead". -AJD

Gitar Gan

Sri Guru Vandana Kori
By
A.C. Bhaktivedanta Swami

(Written in Bengali)

(1)
sri-guru-vandana kori', tanhara carana dhori,
sri-bhaktisiddhanta prabhupada
ara jata siksa-guru, sabe vañca-kalpa-taru,
krpa koro ghucuka visada

(2)
rupa-sanatana prabhu, gaudiya-acarya vibhu,
ara sei bhatta-raghunatha
sri-jiva-gopala-bhatta, vrndavana je samghatta,
mile prabhu dasa raghunatha

(3)
gosvami prabhura gana, asraya sei sri-carana,
anya mora kichu asa nai
tanra madhye je sri-jiva, ujjvala acarya-dipa,
diyachena caranete thai

(4)
ami se durmati ati,visaya-bhogete mati,
krpa kori' anilo taniya
murkha mui nica ati, sri-siddhanta saraswati
krpa-vari dilo se siñciya

(5)
patita pavana prabhu, nityananda-gaura vibhu,
sri-advaita krpa-paravara
srivasadi-gadadhara, krpa koro e kinkara,
bhujhilama tava krpa sara

TRANSLATION

1) Touching the lotus feet of my spiritual teacher Srila Bhaktisiddhanta Sarasvati Prabhupada, I offer my respectful obeisances and orations to him, as well as the instructions of my spiritual masters, who are desire-trees.

2) Srila Rupa Gosvami and Srila Sanatana Gosvami are the acaryas between all the Gaudiya Vaisnavas. With them, Sri Raghunatha Bhatta Gosvami, Sri Jiva Gosvami, Sri Gopala Bhatta Gosvami and Sri Raghunatha dasa Gosvami formed in assembly and were intimate associates in Sri Vrindavana dhama.

3) I do not long for anything thing more than the exclusive protection and refuge of the lotus feet these Gosvamis. Between all acaryas, Srila Jiva Gosvami stands out as a shining torch of knowledge. He has shoown me much mercy when giving me residence next to his lotus. (In the temple of Radha-Damodara)

4) I am a person of very evil and injurious mentality because I am always engrossed in the allowance of the senses with the aim of material benefit, although this is the condition of my mind, by the mercy of my Guru Maharaja, Srila Bhaktisiddhanta Sarasvati who is so is kind with me by removing the darkness of this maya. I am simply a fool and I am extremely fallen and of low birth, but even so my Guru Maharaja has kindness to sprinkle on my heart the rain of his divine compassion.

5) Oh lifter of the fallen souls, Oh Lord! Oh omniscient Lords Nityananda and Goura! Oh Advaita Prabhu, the ocean of mercy, Oh Srivasa and Gadadhara, heads of the disciplic succession! Please show mercy to this servant. I wish to understand that Their mercy, alone, is solely the real essence of life.

About the Holy Name, It is said:

Hare Krsna Hare Krsna Krsna Krsna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare

Maha Mantra

In Jnanamrita Sara, a scripture belonging to the Pancaratrika corpus of literature, the following statements are found:

“Located next to him (the guru), the disciple should hear the sixteen names of Hari from his mouth, thus taking shelter of the mantra which protects from inauspiciousness and causes auspiciousness for the three worlds.”

In the Brahma Yamala, belonging to the tantrika corpus of literature, the following statement is found:

“Without Hari, there is no way to eradicate the sins of the age of Kali, and therefore it is essential that Hari-nama should be manifest in all the worlds. In this way the entire world can be delivered from the great sins of the age of Kali. First one should twice chant ‘Hare Krsna’, then twice ‘Krsna, then twice ‘Hare’, then twice ‘Hare Rama’, and in the end, O Maha-Devi, one should chant ‘Rama’ twice, and then ‘Hare Hare’. In this way one should pronounce Krsna’s Hari-nama maha-mantra, which destroys all sins.”

In the Radha Tantra, the following discussion is found:

“Hear me, O mother Mahamaya, seed of the universe personified, mistress of the gods! Please explain the sequence of Hari-nama.”

“O best of sons! ‘Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare’, these thirty-two syllables and sixteen names are always the names for the age of Kali. This mantra should be first heard by all human beings.”

A giant among men

If this is a Hoax, someone sure went to a lot of trouble and has way to much free time on their hands. Then again it could be possible. -AJD

Love and Sorrow
Animals have feelings too !
BY: Mark

Swallows

In the picture above, this Swallow's mate is injured and the condition is fatal. She was hit by a car as she swooped low across the road.

Here he brought her food and attended to her with love and compassion.

He brought her food again, but was shocked to find her dead. He tried to move her... a rarely seen effort for swallows!

Aware that his mate is dead and will never come back to him again, he cries.

He stood beside her, saddened by her death.

Aware that she would never return to him, he stood beside her body in sorrow.

Millions of people cried after seeing these pictures in America and Europe, and even in India. It is said that the photographer sold these pictures for a nominal fee to the most famous newspaper in France. All copies of that newspaper were sold out on the day these pictures were published. And many people think animals don't have a brain or feelings?????

Sitting in a Temple

Today I was sitting in a temple (dedicated to Sri Caitanya Mahaprabhu) reflecting on a few minuscule thoughts scribbled in my notepad so many years ago.

The first was the word Upanishad.
Upanishad means: Enlightenment that comes to a disciple by sitting at the feet of an enlightened being.

It is absolutely necessary to sit at the feet of an enlightened being if you truly desire enlightenment and not only listen to the sound coming from the Guru's mouth but to experience his Divine Grace. Sometimes the arraignment of words or language may not be understood logically, but that is not so important. The important thing is to hear and feel the transcendental presents of a realized soul. After sometime the entangled mind will be liberated enough that whatever the Guru has said will begin to make absolute sense. A transformation of consciousness will automatically take place. There is a nice example used by many Jagat Guru's from the past that goes something like this; "An aspiring devotee should never touch stool because stool is very impure and nasty". Later on during the same discourse it was said, "stool of a Cow is pure". This creates an apparent contradiction and may confuse a person who doesn't know the subtle teaching embedded in the example.

Let me try and explain.

We all have experience that stool is the waist by-product of a body, it contains bacteria, germs, poison and a very foul order, and these impurities can cause disease and even death. The stool of a Cow however has antiseptic qualities and can be used in many ways that benefit human society. From the stool of a Cow one can make incense, fire logs, fuel for cooking, mosquito repellent etc. The contradiction goes away and the logical brain can then digest the example and go forward. Logic was not really necessary if one had faith in the Guru but logic is now serving as an assistant to the neophyte devotee. On many levels the enlightened being is distributing his Grace and depending on our own level we benefit, some more than others.

On the other side of the coin, if you sit with and hear from a non-sense man you will become non-sense. If you associate with a womanizer you will become lusty and exploitative. If you associate with a criminal you will most likely become a criminal. That is why the most important principle when desiring enlightenment is to sit at the feet and absorb the enlightened energy of a self realized devotee of the lord.

The 2nd thought was:
Freedom can not be forced upon us.

If I were forced to become enlightened it would be bondage. Sri Krsna allows enlightened beings to broadcast his glories far and wide because they want to. They feel something in the core of their hearts that drives them. Call it compassion, mercy, love, devotion, whatever the label; if they were forced it will sooner or later become a burden and a source of misery for them. As students sitting at the feet of our Guru Maharaj, we went everywhere inviting people to come and sit with us, take the mercy of this enlightened being. Some came and many did not, our duty was to invite everyone we came in contact with to take advantage of this human life, sit with us and together associate with an enlightened being who was in our midst. No qualification required, just come visit and associate, chant the holy name and be happy.

There will always be enlightened beings (Jagat Gurus) roaming the earth and it is the duty of the seeker to find them and associate with them. Now that you are in a human body take advantage of it and don't waste your valuable life like the cats and dogs.

The 3rd thought took me back to when I was about 11 years old:

I was at a friend's house and was sitting in a lotus position next to the family swimming pool. Near the edge of the pool was a green lawn leading toward the side of the house near a cement walkway. I was facing the pool with my eyes closed feeling the warmth of the sun on my face and body when all of a sudden I heard what sounded like large stone boulders hitting the ground and simultaneously I could hear hundreds of individual screams of pain and suffering. I quickly turned around and saw my friend walking on the grass crushing them. I realized at that moment that the blades of grass had consciousness and felt pain. I never said anything about this to anyone. When I met My Gurudev (9 yrs later) he said in a talk as I was sitting at his feet, that "each and every blade of grass is an individual being and does not move unless sanctioned by the supreme lord. Life (consciousness) is in the body; the body is a covering of the spirit soul. In the material world there are 8,400,000 types of bodies. Consciousness is everywhere within and with-out the human body".

Bits and Pieces.
AJD

The illusory Material Energy

* * * * * * * *

Real knowledge is revealed to a devotee only when he comes to the right conclusion about life by the grace of the Lord. Our creation of friends and enemies within this material world is something like dreaming at night. In dreams we create so many things out of various impressions in the subconscious mind, but all such creations are simply temporary and unreal. In the same way, although apparently we are awake in material life, because we have no information of the soul and the Supersoul, we create many friends and enemies simply out of imagination.

Srila Krishnadasa Kaviraja Gosvami says that within this material world or material consciousness, good and bad are the same. The distinction between good and bad is simply a mental concoction. The actual fact is that all living entities are sons of God, or by-products of His marginal energy. Because of our being contaminated by the modes of material nature, we distinguish one spiritual spark from another. That is also another kind of dreaming. It is stated in the Bhagavad-gita that those who are actually learned do not make any distinction between a learned scholar, a brahmana, an elephant, a dog and a candala. They do not see in terms of the external body; rather, they see the person as spirit soul. By higher understanding one can know that the material body is nothing but a combination of the five material elements. In that sense also the bodily construction of a human being and that of a demigod are one and the same. From the spiritual point of view we are all spiritual sparks, parts and parcels of the Supreme Spirit, God. Either materially or spiritually we are basically one, but we make friends and enemies as dictated by the illusory energy. Dhruva Maharaja therefore said, daivim mayam upasritya: the cause of his bewilderment was his association with the illusory, material energy. -ACBSP

Not visible to the mortal eye

The first progenitor of mankind after his self realization recited in the language of the gods (sanskrit) many Slokas (verses), glorifying the supreme lord. This is but one Sloka from the 5th Chapter of the Brahma Samhita. - AJD

Sloka 38
premanjana-cchurita-bhakti-vilocanena
santah sadaiva hrdayesu vilokayanti yam
syamasundaram acintya-guna-svarupam
govindam adi-purusam tam aham bhajami

TRANSLATION

I worship Govinda, the primeval Lord, who is Syamasundara, Krsna Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.

PURPORT

The Syamasundara form of Krsna is His inconceivable simultaneous personal and impersonal self-contradictory form. True devotees see that form in their purified hearts under the influence of devotional trance. The form Syama is not the blue color visible in the mundane world but is the transcendental variegated color affording eternal bliss, and is not visible to the mortal eye. On a consideration of the trance of Vyasadeva as in the sloka, bhakti-yogena manasi etc., it will be clear that the form of Sri Krsna is the full Personality of Godhead and can only be visible in the heart of a true devotee, which is the only true seat in the state of trance under the influence of devotion. When Krsna manifested Himself in Vraja, both the devotees and nondevotees saw Him with this very eye; but only the devotees cherished Him, eternally present in Vraja, as the priceless jewel of their heart. Nowadays also the devotees see Him in Vraja in their hearts, saturated with devotion although they do not see Him with their eyes. The eye of devotion is nothing but the eye of the pure unalloyed spiritual self of the jiva. The form of Krsna is visible to that eye in proportion to its purification by the practice of devotion. When the devotion of the neophyte reaches the stage of bhava-bhakti the pure eye of that devotee is tinged with the salve of love by the grace of Krsna, which enables him to see Krsna face to face. The phrase "in their hearts" means Krsna is visible in proportion as their hearts are purified by the practice of devotion. The sum and substance of this sloka is that the form of Krsna, who is Syamasundara, Natavara (Best Dancer), Muralidhara (Holder of the Flute) and Tribhanga (Triple-bending), is not a mental concoction but is transcendental, and is visible with the eye of the soul of the devotee under trance.

A Plethora of Literature

Srila Bhaktivinoda Thakur's Literary Contribution

to the Gaudiya Vaisnava Community:

Srila Bhaktivinoda can be said to be one of greatest expounders of the philosophy of Caitanya Mahaprabhu in modern times. Not only did he reestablish the dignity of Mahaprabhu’s teachings at a time when common people considered Vaishnavism to be immoral and backwards – he wrote a plethora of literature to show the sanctity and depth of the Acintya-bhedabheda philosophy of the Gaudiyas. Bhaktivinoda wrote almost 80 philosphical works. Two of his works deserve special mention: in 1893 Bhaktivinoda wrote ‘Tattva-viveka’ (A treatise on Realizations of Eternity, Knowledge and Bliss) a treatise which explores the fundamental aspects of various religions and philosophies, both eastern and western, in the light of Gaudiya Vaisnavism. Another important work of Bhaktivinoda was ‘Jaiva-dharma’ (the constitutional function of the soul)– a groundbreaking spiritual novel in which Bhaktivinoda reveals the development of the path of devotion to Krishna. Jaiva-dharma contains numerous dialogues on various spiritual topics. Many consider this book to be Bhaktivinoda’s greatest literary achievement.

A list of Bhaktivinoda’s works as well as the year they were published is as follows (this does not include the various essays that he penned for his periodical ‘Sajjana-toshani’):

1 Hari-katha: Topics of Lord Hari, 1850
2 Sumbha-Nisumbha-yuddha, 1851
3 Poriade, 1857-58.
4 Mathas of Orissa, 1860.
5 Vijana-grama, 1863.
6 Sannyasi, 1863.
7 Our Wants, 1863
8 Valide Rejistri, 1866.
9 Speech on Gautama, 1866
10 The Bhagavat: Its Philosophy, Its Ethics, and Its Theology, 1869
11 Garbha-stotra-vyakhya, 1870
12 Reflections, 1871
13 Thakura Haridasa, 1871
14 The Temple of Jagannatha at Puri, 1871
15 The Monasteries of Puri, 1871
16 The Personality of Godhead, 1871
17 A Beacon of Light, 1871
18 Saragrahi Vaisnava, 1871
19 To Love God, 1871
20 The Atibadis of Orissa, 1871
21 The Marriage System of Bengal, 1871
22 Vedantadhikarana-mala, 1872
23 Datta-kaustubham, 1874
24 Datta-vamsa-mala, 1876
25 Bauddha-vijaya-kavyam, 1878
26 Sri Krsna-samhita, 1880
27 Sri Sajjana-tosani, (monthly magazine) 1881
28 Kalyana-kalpataru, 1881
29 Review of Nitya-rupa-samsthapanam, 1883
30 Visva-Vaisnava-Kalpatari, 1885
31 Dasopanisad-curnika, 1886
32 Bhavavali (commentary), 1886
33 Rasika-Ranjana, (commentary on Bhagavad Gita) 1886
34 Sri Caitanya Siksamrta, 1886
35 Prema-pradipa, 1886
36 Published Sri Visnu-sahasra-nama, 1886
37 Manah-Siksa (translation and commentary), 1886
38 Sri Caitanya-Upanisad (commentary), 1887
39 Sri Krsna-vijaya (published), 1887
40 Vaisnava-siddhanta-mala, 1888
41 Sri Amnaya-sutram, 1890
42 Siddhanta-darpanam (Bengali translation), 1890
43 Sri Navadvipa-dhama-mahatmya, 1890
44 Sri Godruma Kalpatari (essays on nama-hatta), 1891
45 Vidvad-ranjana (commentary on Bhagavad Gita), 1891
46 Sri Harinama, 1892
47 Sri Nama, 1892
48 Sri Nama-tattva-siksastaka, 1892
49 Sri Nama-mahima, 1892
50 Sri Nama-pracara, 1892
51 Sriman Mahaprabhura Siksa, 1892
52 Tattva-vivekah or Sri Saccidanandanubhutih, 1893
53 Saranagati, 1893
54 Gitavali, 1893
55 Gitamala, 1893
56 Soka-satana, 1893
57 Nama Bhajana, 1893
58 Tattva-sutram, 1894
59 Vedarka-didhiti (commentary on Sri Isopanisad), 1894
60 Tattva-muktavali or Mayavada-satadusani, (translated and published), 1894
61 Amrta-pravaha-bhasya (commentary on Caitanya caritamrta), 1895
62 Sri Gauranga-lila-smarana-mangala-stotram, 1896
63 Sri Ramanuja Upadesa, 1896
64 Jaiva-Dharma, 1896
65 Sri Caitanya Mahaprabhu, His Life and Precepts, 1896
66 Brahma-samhita (commentary), 1897
67 Sri Goloka-mahatmya (Bengali translation of Brhad Bhagavatamrta), 1898
68 Sri Krsna-karnamrtam, (translation), 1898
69 Piyusa-varsini-vrtti (commentary on Upadesamrta), 1898
70 Sri Bhajanamrtam (translation and commentary), 1899
71 Sri Navadvipa-bhava-taranga, 1899
72 The Hindu Idols, 1899
73 Sri Harinama-cintamani, 1900
74 Sri Bhagavata Arka-marici-mala, 1901
75 Sri Sankalpa-kalpadruma (Bengali translation), 1901
76 Sri Bhajana-rahasya, 1902
77 Sri Prema-vivarta (published), 1906
78 Svaniyama-dvadasakam, 1907