Based on and expanded from “Śrī Śrīmad Bhaktisiddhānta Sarasvati Gosvāmī Prabhupāda” (Gaudīya 9.440-41), which was a list of sixty-five items authored by “Śrī-Caitanya-mathāśrita-sevaka-vṛnda” (the body of servants in the shelter of Śrī Caitanya Matha). It was compiled as it appears below by Śrīmad Bhakti Kusuma Śramana Mahārāja (formerly named Śrī Kṛṣṇa-kānti Brahmacārī), after the tirobhāva of Śrīla Sarasvati Ṭhākura.
01) By appearing in Puri and permeating spiritual knowledge throughout the world, he fulfilled the śāstrīya prediction hy utkale purusottamāt
02)By receiving the prasada garland of Lord Jagannatha when His cart halted at the door of his father’s house, and by grasping the Śrīmad-Bhagavatam when given items to select to indicate his future inclination, he demonstrated the symptoms of an eternally perfect associate of the Supreme Lord.
03) His natural preference for spiritual literature, and his founding of the Cirakumāra Sabhā during the period of his studies, demonstrated him as the manifest ideal of the Bhāgavatam injunction kaumāra ācaret prājño dharmān bhāgavatān iha: “An intelligent person should practice Kṛṣṇa consciousness from childhood.” (SB 7.6.1)
04) Both as a lifelong brahmacārī and also in the dress of a tridandi-sannyāsī, by spreading the message of Śrī Caitanya he was the genuine friend of the entire universe
05) He personally preached Hari-kirtana door to door and also sent devotees sprinkled with his mercy to miscellaneous places for propagating Caitanya-vāni. Through sankirtana, lectures, and slide-show presentations, by opening Pradarśanis in various regions and thereat arranging festivals and establishing mathas, by recovering and restoring numerous forgotten holy sites, by revealing service to the deities of Śrī Śrī Guru-Gaurānga-Gandharvikā-Giridhāri, by publishing in different languages many types of books on suddha-bhakti and also daily, weekly, fortnightly, and monthly periodicals, he multi-facetedly demonstrated in both practice and precept the unprecedented ever-new pastimes of a preacher ācārya.
06) He is a sunlike ācārya nondifferent from Rupa Gosvāmi, who was the best of those fulfilling Śri Caitanya’s mano-‘bhista. Additionally, he is the manifest form of those Vedas that describe Vrajendra-nandana, the Supreme Lord situated in His samvit-śakti (potency of knowledge) and is advaya-jñāna.
07) He fulfilled Śrī Caitanya Mahaprabhu’s prediction prthivite ache yata nagaradi grama sarvatra pracāra haibe mora nāma-that His name would be preached all over the world.
He is nondifferent from the nayana-mani of Śrī Rādhikā, who is krsnamayi (full of, transfused by, and nondifferent from Krsna), krsna-pujā-krīdāra vasati nagari (the abode of the worship and love-sports of Krsna), sarva-kāntih (who fulfils all of Krsna’s desires), sarva-lakşmi-mayi (the abode of all goddesses of fortune), and madana-mohana-mohini (the enchanter of the enchanter of Cupid)
08) He is that Jagad-guru who bestows the genuine gem of siddhāntas concerning sambandha, abhidheya, and prayojana.
09) Without considering caste, creed, or race, he distributes throughout the universe the bhagavata-dharma of non-envious (nirmatsara) and non-duplicitous (akaitava) paramahamsa sadhus.
10) By censuring the false renunciation of objects related to Krsna due to adjudging material, he is the expert example of adopting yukta-vairagya by always engaging in activities for the satisfaction of Hari
11) Being the prakāśa-vigraha (manifested form) of Śrī Krsna Caitanya Mahaprabhu, he is the savior of the masses overpowered by the spell of diverse opinions.
12) He is the mallet for smashing the illusion of mundane emotionalism, of false lilā-smarana, and of deceptively exhibited supposed ecstatic symptoms.
13) He is the examiner of bhāvānkura (the sprouting of devotional emotions) according to the touchstone verse beginning kşantir avyartha-kalar om
14) He is the illuminator of the difference between kāma, born of desire for selfish happiness, and prema, based on desire for Krsna’s happiness.
15) Transforming the concept of desiring to see Bhagavān for personal pleasure, by disclosing the service-oriented path of regarding Bhagavān as the seer, he is the instructor in the system of giving pleasure to Krsna
16) He is the distributor of the unsullied light of the pure Gaudīya sun, which dispels the clouds of bad opinions of the thirteen types of so-called Gaudiyas (the apa-sampradāyas).
17) Being nondifferent from Lord Nityananda, by accepting the entire responsibility for those in his shelter even up to arranging for their food, lodging, and so on, he is the unprecedented bestower of facilities for bhajana, and rather than punishing anyone’s offense, he most expertly devises appropriate means to correct him.
18) He is the perpetual opponent of any kind of compact with asat-siddhanta (false philosophical conclusions).
19) He is the fearless-minded proclaimer of the truth that, while various results are obtainable from different creeds, the only path for entering the advaya-jñāna realm of transcendental pastimes is absolute devotion
20) He is the contributor of unprecedented linguistic specialties to the necklace of siddhanta within Gaudīya literature
21) He is the illuminator of the unique opulences of Gaudiya philosophy.22By his personal behavior he is the best preacher of the maxim sarvasvam gurave dadāt: “One should give everything, including one’s very self, to one’s guru.”
22) Like the Sudarsana weapon, he destroys the ill-motivated and futile attempt to worship Govinda in one’s own way based on the misunderstanding of the ascending method (personal intellectual effort without subservience to a genuine guru), which follows from adopting Sukrācārya’s policy rather than Bali Mahārāja’s ideal of entirely offering everything to the lotus feet of a genuine guru, or from accepting the direction of a putative guru like Sukrācārya and thus transgressing the order of and rejecting subservience to a genuine guru.
23) He instructs to renounce both bhoga-tyāga (the syndrome of alternating indulgence in and renunciation of sense objects) and tyāga-tyāga (renunciation of renunciation)
24) He is the paramount propagator of the truth of Śrī Hari (or according to some, Śrī Krsna) being the advaya-jñāna presiding deity of sambandha, Śrī Madana-mohana, of Śrī Rāma being the advaya-jñāna presiding deity of abhidheya, Śrī Govinda, and of Śrī Krsna (or according to some, Śrī Hari) being the advaya-jhana presiding deity of prayojana, Śrī Gopinatha.
25) He is the paramount introducer and propagator throughout the entire universe of the grandeur of the doctrine of the Sātvata sampradāya.
26) He is the announcer of the superiority of Visnu-bhakti of the sātvata-pañcarātra.
27) He is the destroyer of apotheosis, anthropomorphism, and other such wrong theories.
28) Giving the alternative to fake lilā-smarana, which is based on deceit, he teaches how to render plenteous service in total devotion to Gopivallabha, the transcendental Cupid, Srt Krsnacandra, in the association of many devotees of the same aspiration.
29) As a great follower of Śrīla Rūpa Gosvami, he revealed that Mathura, embellished by the mysterious birth thereat of the unborn, is spiritually superior to Vaikuntha, the unborn Lord’s own abode, further superior is Vindavana, the site of the rasa-lila of He who is advaya-jñāna: more superior is Govardhana, where the divine-handed Lord tastes bliss in spiritual exchanges; and topmost is Śrī Rādhā-kunda, being overflooded with the ambrosial nectarean prema for the Lord of Gokula, Śrī Krsna.
30) He has revealed the progressive excellence of the karmi, the jnani, the devotee liberated by knowledge of the Lord’s opulences, the devotee fixed in prema, the gopis, and Śrīmati Rādhārāni. As an ācārya of transcendental science, he propagates the truth that the highest liberated souls, rendering unalloyed bhakti with pure hearts, consider as external following varnāśrama-dharma, offering the results of one’s work, working without attachment, and bhakti mixed with non-Vedic speculative knowledge.
31) He is the sunlike ācārya who, although encouraging everyone to serve in the rasa that he is attached to, elucidates the progressive superiority and sweetness of the mellows of sānta, dāsya, sakhya, vātsalya, and mādhurya
32) He is a great teacher of the vast ocean of ever-new wonder found in the eight divisions of Śrī Rādhā-Govinda’s daily pastimes, particularly of the esoteric doctrine that Their midday pastimes are superlatively wondrous, surpassing even those of the night.
33) As a follower of Śrī Gauranga, he is the revealer of Kuruksetra, Purusottama, and Ālālanātha as places of pastimes comprised of searching for Krsna.
34)He is the great revealer of the mystery that within Ksetra-mandala (the greater Puri area), Nīlācala is Kuruksetra, the sea is the Yamuna or Rādhā-kunda, Ālālanātha is Paitha, and Konarka, the place of Sürya-pijā, is the Rādhā-kunda of the midday pastimes.
35) By installing the footprints of Śrī Caitanya at Mandar, Kānāi Nātasālā, Jajpur, Kürmakşetra, Simhācalam, Kovvur, Mangalagiri, Chatrabhog, and many other places, he awakens within the heart of all jīvas an attachment to seeking Kṛṣṇa through sri-nāma- sankirtana-yajna
36) He has illustrated that the comparative deliberation of Śrī Gaurasundara, the establisher of the superlative unequaled acintya-bhedābheda-siddhanta, consummates the incomplete deliberations known as śuddha-dvaita-vāda, śuddhādvaita-vāda, visistādvaita-vāda, and dvaitadvaita-vāda. He is the pioneer publisher of books in Bengali by or about the four Vaisnava sampradayas, which have much enhanced the opulence of the storehouse of Gaudīya literature. He reveals that despite some differences between their philosophies, the four bona fide Vaisnava sampradayas are congeneric
37) He showed the variety intrinsic to the spiritual pastimes of the sunlike advaya-jñāna Supreme Lord, which dispel the darkness of Māyāvāda in all its manifestations-such as Buddhism, Jainism, and the covered Buddhism of Sankara-and of all mundane and atheistic ideologies, such as those of the Saivas, śāktas, skeptics, and of their branches and sub- branches.
38) He shows how in the period after Mahaprabhu the tradition of Vallabhācārya, and in modern times the Nimbarka sampradaya, arose and prospered by imitating Him.
39) He is the preacher of the distinction between bhagavata-paramparā and pañcaratrika guru-paramparā, and the revealer of the harmony between the bhagavata path of bhajana and the pañcaratrika path of arcana.
40) He is the sunlike ācārya who incessantly and in all respects cultivates satisfaction of the transcendental senses of Śrī Krsna, the transcendental Cupid.
41) As the leading Gaudiya ācārya and preacher of irreproachable Krsna-prema, he remains always far distanced from any subjects or undertakings antithetical to Krsna’s service, and is perpetually opposed to giving any degree of encouragement to the cultivation of deceitful or fraudulent bhakti contrary to śuddha-bhakti.
42) He is the founder of the pilgrimage place of highest knowledge the Para-vidya-pitha, or school of bhagavata philosophy and teaches the topmost knowledge that in the spiritual realm those Upanisads concentrating on jñāna, vairagya, and moksa are suitable reading for juveniles, above which one should progressively peruse Śrīmad Bhagavad-gitā, Śrī Caitanya- bhagavata, and Śrīmad-Bhagavatam, and that the most important object of study is the paramount, unrivalled brilliant commentary on Śrimad-Bhagavatam, namely Śrī Caitanya- caritamrta, to be read constantly by the best of liberated souls, and that it is the only exposition of advaya-jñāna-tativa that is constituted of elevated prema.
43) He has revealed the secrets of and distinction between pūjā and bhajana, explaining that the word püja is to be used for deity worship, and the word bhajana for nama-kirtana.
44) He teaches the instruction of Śrī Bhakti-rasāmria-sindhu that the devotional practice of one at the stage of having anarthas progresses from śraddha to sadhu-sanga to bhajana-kriyā to anartha-nivetti, whereas that of one at the stage free from anarthas is from nisthā to ruci to āsakti up to the awaking of bhava.
45) Those who consider in terms of doubt and atheism, or that the Supreme is saguna (possessing attributes) or nirguna (not possessing attributes) doctrines inimical to bhakti -propagate theories born of pratyaksa, parokşa, and aparoksa. Far above all these are deliberations on adhoksaja-tattva and aprakrta-tattva, the ultimate conclusion. He is the great illustrator of these comparative analyses.
46) He reveals the distinctions between worshiping lone Vāsudeva, Laksmi-Nārāyana, Sita- Rāma, Dvārakeša, Mathureśa, and Gopījanavallabha
47) He is the great preacher of the linguistic distinction between the words prakrta and aprakrta
48) He contributed the explanation that the Brahma-sūtra aphorism anāvrtti-śabdat constitutes siri-nama
49) He bears the light of the siddhanta that establishes how the impersonal concept of Bhagavān is surpassed by His fatherhood, more so by His being master and controller, beyond that by reverent sonhood or friendship with Him, and above all, by the dearness of being His lover.
50) Expelling the materialistic outlook (born of desire for sensual enjoyment) that Puranic descriptions concerning Krsna and His associates are merely stories, historical narrations, parables myths idolatry or the like he is the great illuminator of the variety of eternal spiritual pastimes that are adhoksaja and aprākrta.
53) He is the distinguished preacher of vidvad-rüdhi in a world flooded by avidvad-rüdhi.
54) He is the instructor of the trnad api sunicena verse and is the manifest form of Lord Caitanya’s message kirtanīyah sada harih.
55) He is the composer of many books in Bengali, English, Sanskrit, and other languages.
56) He is the distinguished publisher of a range of rare books of predecessor acāryas, together with anvaya, translation, previous commentaries, and his own further elucidations.
57) He is the first producer of Vaisnava-mañjuşā-samahrti.
58) He established the unprecedented “column of fame” of various indexes of verses, words, and so on, that describe places, times, and persons mentioned therein.
59) He is the inaugurator of daily, weekly, fortnightly, and monthly publications in Bengali, English, Sanskrit, Hindi, Oriya, Assamese, and other languages.
60) Through readings, explanations, lectures, discussions, exhibitions, and more, he has established bhakti-sadācāra (appropriate behavior within devotional service).
61) He restored numerous lost holy places, such as Modadrumadvīpa, Htudvipa, and Sukatala
62) He inaugurated sixty-four mathas or also preaching centers, in various places within India and beyond, and is distinguished for having revealed service to deities.
63) He established unprecedented pradarśanis in many places, including Kuruksetra, Śrīdhāma Māyāpur, Calcutta, Dacca, Patna, Kāsi, Prayāga, and others.
64) He is the prominent instructor in forswearing the evil desire to be “Big 1,” which is actually servitude to “Māyārāni” impelled by egoism, to instead become “Good I” in service to Rādhārāni, following Mahaprabhu’s principle of tread api sunicena
65) He is the repeated instructor in transforming the search for others’ faults into seeking one’s own and rectifying them
66) He is the sunlike ācārya who insists that his disciples must daily chant at least one lakh of harinama.
67) For all persons at all times and in all situations, he is the best of all ācāryas of bhagavata- dharma
68) He is the distinguished preacher of srutekşita-śuddha-bhaktisiddhanta-kirtana
69) He is the distinguished establisher of the mano-bhista of Śrī Bhaktivinoda Ṭhākura and Sri Gaura Kisora dasa Bābāji.
70) He is the distinguished preacher and best of all servitors of Gaura-nama, Gaura-dhama, and Gaura-kāma.
71) He is the distinguished founder of the Daiva-varnaśrama Sangha, meant to establish the propriety customs of daiva-varnāśrama-dharma, which is approved by paramahamsas.
72) He is the distinguished founder of the Anuküla-Krsnānuśilanāgāra, meant for propagating the necessity for devotees of Krsna to worship Him in the mood of separation
73) He is the founder of the Thakur Bhakti Vinode Institute, meant for sowing the seed of non- envious bhagavata-dharma in the hearts of children inclined to worldly education.
74) He is the foremost general of Śrī Svarūpa-Rüpa’s empire of siddhanta
75) His divine form is composed of madhurya, audarya (magnanimity), and prema.
76) He is the distinguished teacher who respects the path of vidhi and follows the path of raga.
77) He preaches about the insignificance of the opponents of service to Śrī Rādhā-Govinda enacted on the raga-mārga.
78) He preaches about the narrow-mindedness of not accepting gradations within service to Śrī Rādhā-Krsna.
79) He eminently preaches that the highest need of all /jivas is to follow the ideal of service given by Śrīla Jiva Gosvāml
80) He is the practitioner of service to Śrila Raghunatha dāsa Gosvāmī with high respect
81) He is the Sudarsana weapon that decapitates the heresy of considering the Visnu deity to be merely stone, the guru to be an ordinary human being, a Vaisnava to be a member of a particular caste or race, the water sanctified by washing the feet of Vişnu or a Vaisnava to be ordinary water, the name or mantra of Visnu to be ordinary sound, or anything other than Visnu, the controller of all that exists, to be equal to Him.
82) He eminently revealed that pure Vaisnavas are faultless and the best of all people, and is the flaming bolt that rebuts any kind of cavil or attack directed at Vaisnavas or Vaisnava dharma.
83) He is the jagad-guru replete with knowledge of the science of Krsna, and whose only weapon is kirtana.
84) He notably propagates the esoteric understanding that a disciple’s duty is to act most carefully according to the guru’s indications, knowing him to be exceedingly dear to Mukunda and nondifferent from Rādhā
85) He is the celebrated and unparalleled preacher of the Veda-vāni, nanyah pantha vidyate yanaya (There is no way for liberation other than this knowledge) in relation to service to the guru’s lotus feet.
86) He preponderantly illuminates the even greater beauty of serving the aśraya-vigraha over the visaya-vigraha.
87) He is the ideal and best teacher of the siddhanta that it is auspicious for a jīva to consider himself different from Bhagavān, who is the shelter of all, and sheer atheism to identify himself as nondifferent from Him.
88) By his unmatched devotional practice he brilliantly illuminates the principle of perceiving Krsna’s mercy in wealth, danger, and indeed all circumstances and therefore restraining the senses and engaging them solely for His satisfaction.
89) He is the illustrious ācārya of the siddhanta that, whether regarded as a means or the end, the holy name is the only shelter, and that simultaneous to purification of consciousness through nama-bhajana, the Lord’s form, qualities, and pastimes appear in the Vrndavana of the heart as the full manifestation and very being of Him who is named.
90) He is the king of doctors the giver of the genuine understanding that health of the body and mind is achieved through health of the soul.
91) He gave practical shape to the dictum krsnārthe akhila-cestā (Everything should be done for Krsna) being applied as one’s sole activity
92) By his explanation of the anyābhilāşitā-sünyam verse, he revealed the secret of the pastime of cleaning the Gundicā temple.
93) By practice and precept, in innumerable ways he is the instructor of the verses bhakti-mukha-niriksaka karma-yoga-jñāna and devotees tvayi sthiratarā
94) He is the sunlike acaryu who shed philosophical light on daśamüla (which is described in the amnayah praha verse), the essence of Veda, Vedlānta, and all written scriptures
95) He is the great preacher of Śrīmad-Bhagavatam and the writings of Śrīla Bhaktivinoda Ṭhākura, literature of the spiritual world.
96) He is the superhuman economist who employs and applies every time, place, and person in service to Krsna and His devotees.
97) He is the sincere sympathizer toward and bestower of non-malefic mercy upon persons inimical to Krsna and undesirous of serving Him
98) He has expanded people’s faith in maha-prasada. Guru-Gauranga, Govinda, the holy name, and the lotus feet of Vaisnavas
99) He is the inaugurator of Śrī Navadripa-pañjika, and the propagator of observing remembrance festivals of Hari-guru-Vaisnavas by the method of pure sankirtana,
100) Delineating the difference between nāma, nāmābhāsa, and nāmāparddha, he is the instructor in suddha-nama-kirtana
101) Casting out the rituals of the smartas of little understanding, he shows the light of and abundantly preaches the value of procedures given in Vaisnava literature
102) He is celebrated for reestablishing and conducting with sankirtana groups parikramas of the nine islands of Śrī Navadvīpa-dhama, and also of Gauda-mandala, Ksetra-mandala, and Vraja-mandala.
103) He analyzes the nature of namāparādha, dhāmāparādha, sevāparādha, gurvaparādha, and vanavāparādha and shows how to wholly forswear them.
104) He instructs all to constantly serve Krsna without dwelling on the past or caring for the future
105) He is the unique instructor in forswearing or avoiding any information, endeavor, companionship, honor, or philosophical conclusion, or acceptance of disciples or connection with persons, that is contaminated, impure, or unfavorable for development of bhakti; and moreover, to relinquish deceit, hypocrisy, and desire for material enjoyment or liberation from material existence.
106) He restored the lost glory of Suvarna Vihāra.
107) He reestablished the Śrī Viśva-Vaișņava-rāja Sabhā, made the Śrī Navadvīpadhāma-pracāriņī Sabhā glow brightly, and is the esteemed inaugurator of the Śrī Vraja-dhāma-pracāriņī Sabhā.
108) In superlative manner he nourishes the vipralambha of Śrī Gaurasundara, the very form of vipralambha, personally practices and is the best preacher of Śrī Rūpa-Raghunatha’s instructions, satisfies better than all others Śrī Kṛşna, who is tightly embraced by the āśraya-vigraha Śrī Rādhā, and is the best preacher of the superexcellence of Śrī Rādhā-Krşņa.