Question: The stuti of Prahlāda Mahārāja for Bhagavān appears in Śrī Viṣṇu Purāṇa 1.19.85–86. In the last part of the stuti, we read about him performing ahaṁgrahopāsana. Here Prahlāda Mahārāja says things like: 1.) Bhagavān is situated as Prahlāda Mahārāja’s form. 2.) I (Prahlāda) am the paramātmā, and this entire creation emanates from me. 3.)
Question: Sins are many, starting from unavoidable killing while cooking or walking, etc. There are also sins incurred in one’s lifestyle, in earning a livelihood, and in transportation, agriculture, medicine, and business. It is not possible to avoid these but they are classified as sins to be avoided under seventh offense to the holy name.
Question: I’m curious about eating habits according to Ayurveda. Why do so many sadhus and strong bhajana practitioners eat only once a day? Is it good for the health and bhajana? I know that Śrī Haridāsa Śāstrī Maharāja and perhaps you also take prasad once a day. What are the benefits of such a diet?
Question: This morning while doing my daily pūjā, I had the following realization: When I devote myself to the bhakti of Bhagavān, I experience some devotional joy (which is sometimes intense and sometimes less in intensity, based on my devotion and His kṛpa upon me). As Bhagavān is connected to His bhaktas (in the material
Question: According to Baladeva Vidyābhūṣana, what happens to nitya-karma upon attainment of vidya (prema-bhakti)? Does it become ineffective, or does it become vidya (prema-bhakti)? Answer: I am not sure if I understand your question. Do you mean what happens to the result of nitya-karmas performed by a devotee who attains prema-bhakti? If yes, then Baladeva
Question: In Siddhānta-ratnam (1.33) Śrī Baladeva says: The conclusion here is this—jñāna (knowledge) is a synonym of the words vidyā and vedana, and it is twofold. One kind is in the form of realization of the meaning of the words tat and tvam in the sentence tat tvam asi (“you are that”), and it is
Question: I read elsewhere that it is Paramātmā who is present everywhere, in the atoms and in the hearts of every living entity. So, do Kṛṣṇa and Paramātmā both exist everywhere? Or is it Kṛṣṇa that exists everywhere but some see Him as Paramātmā? I am trying to understand the difference in all-pervasiveness of Kṛṣṇa
