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.”

Sri Krishna alone is the speaker of Sri Gita. Although he has spoken Gita in his Vasudeva form, his own statements have revealed his real rasamaya-svarupa. Although Devaki-putra Vasudeva is apparently the speaker of Sri Gita, Sri Nanda-nandana Krishna is the actual speaker.

Irrespective of its theological, philosophical, or literary features, the Bhagavata provided and still provides significant resources for potentially revolutionary social change.

There is a mantra for the worship of the cows. There is a mantra for herding the cows. Krishna was a cowherd, that is why he has names like Gopal and Govinda. Krishna protected all the cows himself.