towards the end of the 19th century, choosing his Sajjjana-tosani magazine as the means for this task. Through his articles dealing with the process of initiation and sadhana, through translations of Vaishnava scriptures, and through his commentaries on contemporary issues from a Vaishnava perspective, Bhaktivinoda was gradually establishing, both in the minds of his large audience and in writing, the foundation for Gaudiya Vaishnava orthodoxy and orthopraxy, or what a Vaishnava is and isn't. Gradually Bhaktivinoda directed criticism at various heterodox Vaishnava groups abound in Bengal that he identified and termed "a-Vaishnava" (non-Vaishnava) and apasampradayas ("deviant lineages"): Aul, Baul, Saina, Darvesa, Sahajiya, smarta brahmanas, etc. Of them, the Vaishnava spin-off groups that presented sexual promiscuity to be a spiritual practice became the target of choice for Bhaktivinoda's especially pointed attacks. A more tacit but nothing short of uncompromising philosophical assault was directed at the influential jati-gosais (caste goswamis) and smarta brahmanas who claimed exclusive right to conduct initiations into Gaudiya Vaishnavism on the basis of their hereditary affiliation with it and denied eligibility to do so to non-brahmana Vaishnavas. Bhaktivinoda's contention with them was brewing for many years until it came to a head when he, already seriously ill, delegated his son Bhaktisiddhanta to the famous Brāhmaṇa o Vaiṣṇava (Brahmana and Vaishnava) debate that took place in 1911 in Balighai, Midnapore and turned into Bhaktisiddhanta's and Bhaktivinoda's triumph. Reaching out to the West Although his Krishna-samhita made it into the hands of some leading intellectuals of the West, a book in Sanskrit had very few readers there. Despite this obstacle, in 1882 Bhaktivinoda stated in his Sajjana-toshani magazine a coveted vision of universalism and brotherhood across borders and races: Bhaktivinoda did not stop short of making practical efforts to implement his vision. In 1896 he published and sent to several academic addressees in the West a book entitled Gaurangalila- Smaranamangala, or Chaitanya Mahaprabhu, His life and Precepts that portrayed Chaitanya Mahaprabhu as a champion of "universal brotherhood and intellectual freedom": Bhaktivinoda adapted his message to the Western mind by borrowing popular Christian expressions such as "universal fraternity", "cultivation of the spirit", "preach", and "church" and deliberately using them in a Hindu context. Copies of Chaitanya, His Life and Precepts were sent to Western scholars across the British Empire, and landed, among others, in academic libraries at McGill University in Montreal, at the University of Sydney in Australia and at the