When Srila Bhaktivinoda Thakura says that prema only lives in pure devotees and that other jivas can get prema by serving them, should 'prema' here be understood as manifest bhakti?

Some Puranas say that Lord Krishna instructed Lord Shiva to preach mayavada philosophy so that people in ignorance will not pollute the path of devotion. This seems to contradict the approach of Lord Caitanya and Lord Nityananda who gave the holy name to the most fallen. Why would the Puranas say that bhakti is not for everyone?

At what stage of practicing bhakti is the Paramatma in the heart—who is an aspect of Krishna—replaced by Krishna Himself, who is more active in terms of friendship than the Paramatma?

How can a sadhaka understand and apply Achintya-Bheda-Abheda philosophy in their life?

In His manifest līlā, Kṛṣṇa receives a name at birth. Then, in consideration of His qualities and pastimes, His associates and devotees give Him other names: Gopāla, Dāmodara, Gopīnātha. Bhaktivinoda Ṭhākura says that these names that describe His pastimes are primary names, and that taking shelter of them gives the highest benefit. Does this benefit arise from being absorbed in the līlās evoked by these names, or does simply chanting them without understanding their meaning also bring benefit? If the guru gives Kṛṣṇa a name in Spanish or English, in consideration of one of His qualities or pastimes, is that name equally beneficial? By definition, what is nāma?

In the Brhad-Bhagavatamrta, Sanatana Goswami comments that the only service jivas perform to Visnu in sayujjya mukti is to decorate the lord's body as particles of effulgence. Would this actually be a type of devotional service, or is it just a way to talk about it from a perspective of bhava?


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