Question: What is the difference between Māyāvāda, Brahmavāda, Jñāna-marga and Kevalādvaitavāda? Some equate them all as the same, while others say that Śaṅkarites are Māyāvādis and jñāna-margis are different. Could you kindly shed some light on this subject? Answer: They are all the same. They are all Jñāna-mārga. That is the most common name. * Adharmic
Question: When the asuras take on a body in Krishna’s lila, is that body eternal, and if not how to understand that? For example, Aghasura or Putana, who are his eternal associates, come as demons. Is this body their siddha svarupa? Answer: Krishna has two kinds of lilas, prakat and aprakat. When He appears on
Question: To reach a particular higher loka after death (higher in terms of consciousness), do only those who have followed a particular process to reach that loka reach there, or can anyone who has elevated their consciousness reach there? Answer: There is no difference between the two. How will you elevate consciousness without following the
Question: When we eat general vegetarian food without offering it to Kṛṣṇa, are we committing sin worthy of severe punishment? When it is not possible to arrange prasādam and one resorts to general food, does it qualify as sinful activity? Answer: Śrī Kṛśṇa makes a general statement about offering of food in the following verse:
Question: Can it be said that all of Bhagavān’s śaktis are both inside and outside Bhagavān’s form simultaneously? Answer: Yes, if you consider His form to be limited in time and space. Otherwise, there is nothing outside Him. Question: When we say Bhagavān has acintya-śakti, does that mean each and every śakti of Bhagavān is
Question: Some argue that scriptural references quoted by Śrīla Jīva Goswāmī in Tattva Sandarbha regarding the authenticity of the Purāṇas and their being the fifth Veda is a misinterpretation. They say that such verses do not mention the eighteen Purāṇas of the present time such as Śrīmad Bhāgavatam or Viṣṇu Purāṇa. Rather they talk about ancient
Question: Śrī Viśvanātha Cakravartī writes in Mādhurya-kādambinīi that bhakti comes from bhakti. The Lord is the cause of all causes, so how can anything be beyond Him? Answer: It is a way of analyzing. If bhakti is described as “causeless,” then the question arises: What can we do to get it? We can only do
