Doesn’t the Bhagavad-gita (9.8) state that God is the destroyer? So isn’t he the cause of earthquakes too?
When priests tell people about future sufferings and make them do rituals, aren’t they acting like hooligans who threaten people to extort money?
Doesn’t religion make people feel helpless by teaching that everything is destined and nothing is in their hands?
Aren’t some rituals like those in which the offered milk gets drained into a gutter wasteful? Wouldn’t it be better if that milk was offered to beggars instead?
Why do temples spend so much money on expensive religious rituals when beggars are starving outside the temples? Wouldn’t God be more pleased if his starving children – those beggars – are fed?
Why do temples provide special queues for quick darshan to those who give more donations? Shouldn’t everyone be equal in the house of God?
Why should we offer our hair, a dirty part of our body, to Balaji? And as this hair is later sold, kya ye shraddha ka dhanda nahi hain?
As we wouldn’t chant “Papa, papa” if we wanted a chocolate from our father, why should we chant “Krishna, Krishna” if we want something from him?
As Brahma has come as Haridasa Thakura what is the meaning of the statement that Maya could tempt Brahma but not Haridas Thakura?
If Vrajavasis love each other doesn’t that mean Krishna is not all-attractive for he can’t exclusively attract their love?
Is there any actual difference between Brahman Paramatma and Bhagavan, or is it just a matter of perception?
As yoga refers to connection and Patanjali is said to have taught yoga did he teach all the various ways of connecting with God like karma-yoga etc?
Is there a philosophical significance to the difference between the singular scripture and the plural scriptures?
In Vraja the cows go ahead of Krishna to remove the thorns from his path, who goes ahead of Radharani?
Just as Vedanta Sutra explains Vedanta are there other books that explain the other five systems of philosophy? How authentic are they?
As the Lord plays the part of a human being in his pastimes, doesn’t it imply that there’s a higher realer feature of the Lord beyond the part he plays in his pastimes?
Is Vedanta is the conclusion of the Vedas or is it one of the six philosophies derived from the Vedas? What exactly is their mutual relationship?
How are communism, socialism, altruism, humanitarianism and nationalism misdirections of the loving propensity?
Why does Vasudeva Krishna, not Vrindavan Krishna, kill demons? Why do demons like Putana killed by him attain Goloka, not Vaikuntha?
When hearing about Krishna from nondevotees can create interest in people and act as a stepping stone to devotional service, why is such hearing considered like milk touched by a snake?
Why do devotees in demoniac bodies like Bali and Vritrasura act like other demons and attack the demigods?
Is the Absolute Truth like water that appears liquid to the impersonalists and solid to the personalists?
Can you explain the various characteristcs by which the essential meaning of a book can be ascertained?
How is the Vaishnava assertion that the world is like a dream different from the Advaita rejection of the world as unreal?
Wasn’t it fanatical of Lord Chaitanya to punish Chhota Haridas so severely for such a minor transgression?
