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?
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?
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?
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?
If dharma leads to artha, then why do devotees have financial difficulties and what does Krishna’s special mercy of taking away artha mean?
When adharma continues to exist in the world, what does it mean to say that the Lord’s mission is complete?
Why do we talk about the benefits of chanting when we are meant to chant selflessly for Krishna’s pleasure?
Is our capacity to practice devotional service limited by our prarabhda karma and the resulting guna configuration?
If the mechanisms of evolution are just imagination, then isn’t religion also just the imagination of some sages?
Does the spirit soul remain the non-doer in the spiritual world just like he is the non-doer of his activities in the material world?
Why is going Back to Godhead most important when the creation reflect the causeless mercy of creator?
When devotional service is meant to free us from material desires, how do we understand the Dhurva pastime in which devotional service was performed to fulfill material desires?
Sometimes the philosophy seems too philosophical and not practical. What should we do in such situations?
When our love naturally does not extend to every living being does it mean that we are not actually connect with God’s love?
In the example of returning a lost dollar bill to the owner wouldn’t it be better to say a lost wallet as finding the owner of a dollar bill is impossible?
Can we conclude that ‘God’ refers to Lord’s role in material world and ‘Absolute Truth’ conveys the idea of Lord in touch with spiritual energy?
Why the word ‘summum bonum’ is used to convey ‘ultimate source of all energies’, when the word actually means ‘source of all goodness’?
