The acintya of the Gaudiyas is not an illogical notion seeking to do away with logical discourse on the nature of being. It is central to an angle of vision in which, arguably, something more about the Absolute is revealed than that which we learn from other forms of Vedanta.

Those who venerate the machine as superior to the human, who themselves can’t see what seems so perfectly obvious —that there is a difference between humans and machines— risk becoming full conspirators in the murder of God.

People on the spiritual path know that God loves all beings, and they know as well what would happen if all beings loved God. Spiritual practitioners also know what happens when a practitioner falls in love. However, they may not know what happens when God falls in love.

In devotion to Krishna, we do not encounter the fanaticism that holds to only one spiritual revelation, for Krishna includes all forms of the Godhead and thus all varieties of love of God. Nor do we encounter the abstract rationalism that evaporates the essence of religion into a fog of indeterminate concepts.

Although our consciousness is covered by a mountain of material misconception, its potential to shine remains undiminished. Rituals such as arati are intended to remove the mountain of our misconception, as well as shed light on our positive potential in a life of transcendental love.

If immortality means “no influence of mortality,” what, then, is its positive conception? What will be the nature, movement, and progress of that which is immortal? Without this understanding, immortality is only an abstract idea.

If the multiverse is as wildly speculative as even its advocates acknowledge it to be, then might the theory be an instance of science being led more by metaphysics than physics?

While pursuing the highest love during his earthly lila, Krishna was dumbfounded to experience the measure of Radha’s love, for it exceeded anything that he had ever experienced. Because he always considered himself the king of love, this experience threw Krishna into an existential crisis.

Those who see the spiritual form of the deity in their souls’ eyes carry that impression as far as possible to the mind and then frame an emblem for continual study of the higher feeling, are by no means idolatrous.

The tirtha is not a bathing place, it is a threshold from time to eternity, from the confines of space to the spiritual, from rite and ritual to reality itself.

Is Ekadasi auspicious or inauspicious? Do we observe Ekadasi because the stellar arrangement is inauspicious and we seek to counteract that, or is it simply auspicious to observe Ekadasi? If it is auspicious, why do we fast? Prabhupada answers, “Ekadasi is most auspicious. It is not about fasting; it’s about feasting.”