The hard problem of consciousness is a puzzle created by taking a powerful but limited model of reality too seriously, and when we encounter a paradox that is caused specifically by our unjustifiably equating a model with reality, we may need to take a step back.

That there are different manuscripts of the Srimad-Bhagavatam is evidenced by the fact that acaryas have cited variations that are not present in other manuscripts. More importantly, however, the very nature of the Puranas lends itself to variation over time.

Swami B. G. Narasingha explores the practices by which one can focus the mind in the practice of japa.

Once per year, during Kartika, Srimati Radharani is dressed as Subala in commemoration of Subala-milana. It is only at this time that one can see Srimati Radharani’s lotus feet—radha-pada-darsana—only when she is in Subala-vesa.

By the latter half of the nineteenth century men of science, believers and unbelievers alike, had come to agree that all references to the supernatural lay beyond the boundaries of science. God-talk thus faded out, and wisdom-talk went with it.

The eighth and final verse of Sri Damodarastakam with the Dig-darsini-tika commentary of Sri Sanatana Goswami Prabhupada. Obeisances to Sri Sri Radha Damodara.

Sri Damodarastakam, Verse Six

Verse seven of Sri Damodarastakam with the Dig-darsini-tika commentary of Sri Sanatana Goswami Prabhupada. Prema-bhakti and the sons of Kuvera.

Verse six of Sri Damodarastakam with the Dig-darsini-tika commentary of Sri Sanatana Goswami Prabhupada. A petition from the depths of the ocean of despair.

Verse five of Sri Damodarastakam with the Dig-darsini-tika commentary of Sri Sanatana Goswami Prabhupada. Meditation upon Sri Krishna’s lotus face.

Krishna becomes a cowherd!

Sankaracarya was no doubt a good philosopher, but upon close examination one can see that he did not always remain bound the scriptural revelation which he claimed to represent.