Swami BG Narasingha: Writings

I have seen on your website that you are worshiping Gaura-Gadadhara at your ashrama. Why are you worshiping Gaura-Gadadhara rather than Gaura-Nitai?

I have heard it said recently by some devotees that the origin of the jiva (regarding the soul's falling or not falling from the lila of Krsna) is inconceivable and that we cannot imagine or understand how or from where the soul has come into this material world. Can you please comment on this controversial topic?

I have read the book "Our Original Position" (OOP) published by the Iskcon GBC Press in which it is stated that the jivas (living entities) come to this material world after falling from grace in the spiritual world. Is this 'fall philosophy' correct according to sastra and previous acaryas?

There is a doubt circulating among some devotees about the authentic location of 'Mayapura,' the birth site of Sri Caitanya Mahaprabhu. There is also a controversy among some devotees about the Adbhuta-mandira. Will you please say something to clarify these issues?

I have seen on your website that you have installed and worship Deities of Lord Narasimha in your ashram. When Gaudiya Vaisnavas are devotees of Sri Sri Radha-Krsna why do you worship Lord Narasimha?

I have heard it said that there are some gaps in the list of names in the Gaudiya parampara and that some of the names given there are actually fictitious names of personalities that never really existed. Do you think this could be true?

I have heard whispers that the temple being built in Mayapura, called the "Temple of Understanding," in some ways falls short of the proper conception of Gaudiya Vaisnavism. I have also heard that this Temple of Understanding is thought by some devotees to be the Adbhuta Mandira predicted by Sri Nityananda Prabhu and Srila Bhaktivinoda Thakura. In your opinion is there any truth to this way of thinking?

I once heard a devotee say that the proof of when your devotion has become real bhakti is when you can take the betel-nut prasadam from the mouth of Krsna and place it in the mouth of Radharani. Is this the actual standard by which we are to measure or understand when we have real bhakti?

Some devotees worship Govardhana as Krsna or Balarama and others worship Him as the best devotee of Krsna (Srimati Radharani). How should we worship Govardhana?

How should we chant the Holy Name of Krsna? What should be our mood and what should be our meditation?

I have read in an article that brahma-gayatri worships Srimati Radharani. Where does this conception have its origin?

It has been said that the disciple should see his guru as a direct manifestation of Srimati Radharani. Is such actually appropriate?