In the auspicious invocation to his treatise, Sri Caitanya-caritamrta, Sri Krishna dasa Kaviraja Goswami offers two pranam verses. Of these two Sri Krishnadasa tells us that the second verse is specific (visesa), indicating that it names and describes the presiding deity of the text.

Now we are distracted and have many different interests, but if we can put God’s interest in the center, then we shall be able to find that from all directions only good news is coming to us. All waves will carry only welfare to that person who is satisfied with only God and nothing else.

The heart of smaranam is love, for that which we love, we remember. And that which we remember during our life is what our life is about, and it is that existence of ours that determines our rememberance at the final hour of our life, and thus our next life as well.

How do we comprehend contradictions in the lives and statements of saintly people? Swami Tripurari explores the issue and explains how to understand one such circumstance.

It has been over three and a half centuries since Descartes asked if minds and bodies are distinct and concluded that they indeed were. Although it remains a topic of debate, his hypothesis lives on. What then to speak of the soul’s role in this interaction?

Chastity means our adherence to the truth, the truth that we have come to realize. It is of infinite character, yet there is a gradation of understanding and thus room for progress and chastity relative to one’s stage of progress.

If God realization is the fourth dimension of consciousness, the Gaudiya Vedantin’s idea of love of God—in which God becomes ours—is revolutionary. The Gaudiya Vedantins want to take us beyond even the fourth dimension.

The mind should not be mistaken for the self and neither should it be mistaken for the supreme self. While the first is temporal and the latter two are eternal, it is the eternal relationship between the self and Godhead that is most attractive.

Truth be told, while most teach that God is the most worshipable object, Radha is the worshipable object of God. Although he is, in the words of scripture, “completely filled with joy,” and, “the complete spiritual truth,” the fact is that Radha’s love drives Krishna mad.

The first principle of exploitation begins from the urge for self preservation, and that means eating. We must adjust our dealings with the environment in this most primitive necessity. If we can accomplish that, we can almost solve the whole problem.

There are interesting parallels between the classical eightfold Yoga system of Patanjali and the bhakti-yoga system delineated in the Bhagavad-gita and Bhagavata Purana. Yet at least as striking as the similarities are the differences between the two systems.