How can we deal with our past mistakes, especially if some devotees bring up those mistakes repeatedly?
How can we pass on inheritance to our children in a way that they won’t misuse by acting in the lower modes?
Did Bhaktivinoda Thakura give a nonliteral understanding of Bhagavatam cosmology and chronology just to appease his British audience?
How can we interact with a worshiper of the devatas without criticizing or approving their conceptions?
Do karmic actions and reactions happen at gross and subtle levels – do our present actions add to our destined pleasure or pain?
Can the souls between lives learn from guides and choose their next lives – what is the Vedic perspective?
Why Should Gita Be Translated In Languages And Distributed In Countries That Are Hostile To Sanatana Dharma?
Should scriptural stories be used to draw moral lessons that don’t convey Krishna’s supremacy clearly
Is it scientific to believe in weird things such as ghosts, hallucinations and near-death experiences?
Why did Prahlada Maharaja provide wine for demons instead of making them devotees as he did in childhood?
If we live in a complicated environment that requires us to be duplicitous, how can we prevent duplicity from becoming our habit
When Parashurama himself acted outside of his varna, why did he curse Karna for doing the same thing?
If someone finds our statements about other spiritual leaders unbearable, how can we connect with them?
Isn’t the Vedic path better because it doesn’t narrow-mindedly claim to be the only way as do the Abrahamic religions
When we know that our senses are defective and that Big Pharma can be manipulative, how can we work in or with science without cognitive dissonance
If a butcher is following their employer, as a soldier might follow a king, why does the butcher get karma, but the soldier doesn’t?
Why are Prabhupada’s non-confrontational quotes so less known and his confrontational quotes so well-known?
When our movement quantifies spirituality in terms of targets, won’t this alienate thoughtful new people?
In the Daksha pastime, why do we blame Daksha alone and not consider that others also acted hastily or insensitively?
If we say the Itihasas – historical scriptures – are not historical, won’t people get reasons to reject scriptures as imaginary?
In the Gita’s tenth chapter, why does Krishna identify various opulences with himself instead of saying they belong to him?
Does Krishna consciousness while removing our conditionings create its own set of conditionings that obstruct wisdom?
