Are the jnanis mentioned in Gita 7.16-18 impersonalists as the example of Kumaras suggests or devotees as Vishvanath Chakravarti Thakura’s commentary states?
How should we respond to indiscriminate violence against other communities done in the name of religion as a response to distortion of respected images?
When there are so many cases of past life memories, why don’t we find some people remembering their experience in heaven, hell or as animals?
Isn’t it distasteful for brahmacharis to be watching and quoting movies when people come to them to hear about Krishna
Isn’t violence against women in India, as in the Badaun rape case, caused more by the casteist society and not by the obscenity in the culture?
Is instantaneous forgiveness the characteristic of pure devotion and seeking retribution that of neophyte devotion
What is the use of writing insubstantial articles in newspapers that don’t even mention the name of Krishna once?
Why are all forms of science not equally authoritative – why is evoluion less reliable than gravity when its all science?
What is the meaning of Gita 14.11: “The manifestations of the mode of goodness can be experienced when all the gates of the body are illuminated by knowledge”?
Has ISKCON replaced the scriptural worship of Ganesh in Hindu temples with the unscriptural worship of Prabhupada in its temples?
If all three aspects (SAT CIT ANANDA) are present within brahman, why can’t we perceive all of them just within the brahman itself?
Just as one can climb out of a well without a rope using footholds in the wall, can one get liberated without following a valid process?
When this world is duhkhalayam why are the distressed only one of the four categories of people coming to Krishna
Isn’t demonisation of the present with its promise of hi-tech paradise necessary to make people seek spiritual happiness?
As India is still receptive to direct devotional preaching and Prabhupada emphasized that, shouldn’t that be our emphasis too?
Islam and Christianity have damaged Vedic culture yet we consider them revealed religions – so are they part of Kali’s plan or have they become distorted over time?
Do the dharma-shastras say aggressors shouldn’t be killed and artha-shastras that they should be killed?
I like to chant and meditate on the Supersoul. As that is my nature, can I just do this and not do other devotional activities?
When the design argument is so logical, why don’t most people and most scientists accept God’s existence?
Is God improbable because he has to be more complex than his creation and complex things have very low probability of emerging?
Do religionists become self-centered due to believing that God has a personal relationship with them?
How can we know whether we are using our intelligence in Krishna’s service or are just enjoying Krishna consciousness intellectually?
How can we make our work into worship when it is not according to our nature and is not connected with Krishna?
Can devotional, non-devotional and anti-devotional cultures be connected with goodness passion and ignorance?
Should a devotee avoid initiation due to not being able to follow the fourth regulative principle fully?
Isn’t it better to be satisfied with the beauty of the garden without imagining a fairy at its bottom?
Does our seeking end after we find God as the Bible indicates or continue forever as Gaudiya Vaishnavism indicate?
Why does Prabhupada translate bhakti in Bhaktirasamritasindhu as ‘devotion’ instead of ‘devotional service’?
Why does Ambarish M consider his wealth to be material when he knows that it can be used in Krishna’s service?
When Dhruva Maharaj was going BTG and had got a spiritual body, how could he remember a material relationship such as that with his mother?
