namamisvaram saccidananda rupam
lasat-kuṇḍalam gokule bhrājamanam
yaśodā-bhiyolūkhalād dhāvamānam
parāmṛṣṭam atyantato drutya gopyā || 1 ||

rudantam muhur netra-yugmam mṛjantam
karāmbhoja-yugmena sātańka-netram
muhuḥ śvāsa-kampa-trirekhāńka-kaṇṭha-
sthita-graivam dāmodaram bhakti-baddham || 2 ||

itīdṛk sva-līlābhir ānanda-kuṇḍe
sva-ghoṣam nimajjantam ākhyāpayantam
tadīyeṣita-jñeṣu bhaktair jitatvam
punaḥ prematas tam śatāvṛtti vande || 3 ||

varam deva mokṣam na mokṣāvadhim vā
na canyam vṛṇe ‘ham vareṣād apīha
idam te vapur nātha gopāla-bālam
sadā me manasy āvirāstām kim anyaiḥ || 4 ||

idam te mukhāmbhojam atyanta-nīlair
vṛtam kuntalaiḥ snigdha-raktaiś ca gopyā
muhuś cumbitam bimba-raktādharam me
manasy āvirāstām alam lakṣa-lābhaiḥ || 5 ||

namo deva dāmodarānanta viṣṇo
prasīda prabho duḥkha-jālābdhi-magnam
kṛpā-dṛṣṭi-vṛṣṭyāti-dīnam batānu
gṛhāṇeṣa mām ajñam edhy akṣi-dṛśyaḥ || 6 ||

kuverātmajau baddha-mūrtyaiva yadvat
tvayā mocitau bhakti-bhājau kṛtau ca
tathā prema-bhaktim svakām me prayaccha
na mokṣe graho me ‘sti dāmodareha || 7 ||

namasthesthu dāmne sphurad-dīpti-dhāmne
tvadīyodarāyātha viśvasya dhāmne
namo rādhikāyai tvadīya-priyāyai
namo ‘nanta-līlāya devāya tubhyam || 8 ||

saḿsāra-dāvānala-līḍha-loka-
trāṇāya kāruṇya-ghanāghanatvam
prāptasya kalyāṇa-guṇārṇavasya
vande guroḥ śrī-caraṇāravindam

mahāprabhoḥ kīrtana-nṛtya-gīta-
vāditra-mādyan-manaso rasena
romāñca -kampāśru-tarańga-bhājo
vande guroḥ śrī-caraṇāravindam

śrī-vigrahārādhana-nitya-nānā-
śṛńgāra-tan-mandira-mārjanādau
yuktasya bhaktāḿś ca niyuñjato ‘pi
vande guroḥ śrī-caraṇāravindam

catur-vidha-śrī-bhagavat-prasāda-
svādv-anna-tṛptān hari-bhakta-sańghān
kṛtvaiva tṛptiḿ bhajataḥ sadaiva
vande guroḥ śrī-caraṇāravindam

śrī-rādhikā-mādhavayor apāra-
mādhurya-līlā guṇa-rūpa-nāmnām
prati-kṣaṇāsvādana-lolupasya
vande guroḥ śrī-caraṇāravindam

nikuñja-yūno rati-keli-siddhyai
yā yālibhir yuktir apekṣaṇīyā
tatrāti-dākṣyād ati-vallabhasya
vande guroḥ śrī-caraṇāravindam

The spiritual master is very dear, because he is expert in assisting the gopīs, who at different times make different tasteful arrangements for the perfection of Rādhā and Kṛṣṇa’s conjugal loving affairs within the groves of Vṛndāvana. I offer my most humble obeisances unto the lotus feet of such a spiritual master.

sākṣād-dharitvena samasta-śāstrair
uktas tathā bhāvyata eva sadbhiḥ
kintu prabhor yaḥ priya eva tasya
vande guroḥ śrī-caraṇāravindam

yasya prasādād bhagavat-prasādo
yasyāprasādān na gatiḥ kuto ‘pi
dhyāyan stuvaḿs tasya yaśas tri-sandhyaḿ
vande guroḥ śrī-caraṇāravindam

By the mercy of the spiritual master one receives the benediction of Kṛṣṇa. Without the grace of the spiritual master, one cannot make any advancement. Therefore, I should always remember and praise the spiritual master. At least three times a day I should offer my respectful obeisances unto the lotus feet of my spiritual master.

vibhavari sesa, aloka-pravesa,
nidra chari’ utho jiva
bolo hari hari, mukunda murari,
rama krishna hayagriva

Lord Hari [Krishna] incarnated as the half-man, half-lion, Nrisimha. He appeared as a dwarf-brahmana named Upendra and is the killer of the Madhu demon. He is the beloved son of the King of Vraja, Nanda Maharaja, and is blackish in complexion. He is the slayer of the Putana witch and the destroyer ofthe demon Kaitabha. All glories to Lord Hari, who appeared as Lord Rama, the son of King Dasaratha.

Lord Krishna is the life of the River Yamuna. He is always absorbed in amorous pastimes, and He is the moon of the gopis’ minds, which are like the cakora birds that subsist only upon moonlight. O mind, obey these words of mine and sing the glories of Sri Krishna in the form of these holy names, which are full of nectarean mellows.

This episode discusses my latest book entitled "Conceiving the Inconceivable", and topics surrounding the understanding of Vedanta philosophy, with special regard to the achintya-bheda-abheda understanding given by Sri Chaitanya Mahaprabhu. The central contentious issue is whether reality is achintya or inconceivable, and if so, why should a book exist about something that cannot be understood? The short answer to that problem is that inconceivability arises due to the use of conventional logic, which is based on the distinctness of physical objects. The same reality becomes conceivable when we describe this world as concepts, however, the logic associated with this reality now violates the principles of classical logic, namely, the notions of identity (if A is B, then B is A), non-contradiction (both A and not-A cannot be true), mutual exclusion (both A and not-A can be false, or at least one of them must be true). The new logic of concepts requires us to admit new categories of "both" and "neither", which makes this logic counterintuitive. But this problem is not unique to the understanding of soul and God, and applies to everything in Vedic philosophy -- e.g. the understanding of material elements, the mind-body problem (or the soul-body problem), meaning in ordinary language, and so forth.

In this episode we talk about a number of unique problems that arise in trying to make Vedic philosophy more rigorous in a logical and mathematical sense. I have been presenting some of these ideas while discussing the theories of creation, cosmology, linguistics, the nature of space and time, etc. But there is no single place where we have collected them so far. This is what this podcast achieves to do.

In this episode, we will talk about the problem of epistemology or how do we know. We will go over some historical material regarding the methods of knowledge prevalent in Western philosophy and then look at the same problem from the perspective of Vedic philosophy. We discuss the problems of rationalism and empiricism in Western philosophy and then the metaphysics by which these problems are resolved in Vedic philoosphy making empiricism and rationalism valid methods of knowledge. We then talk about the use of authority to discover knowledge which is then verified by empricism and rationalism, and how discovery and verification are two different uses of reason and experience. Finally, we talk about the dogma of materialism within which modern science operates and how this dogma is guised as the preference toward reason and experience.

In this episode we talk about the semantic view of atomism. Semantic atomic theory or the semantic interpretation of atomic theory is the idea that atoms are symbols of meaning and instead of the classical physical properties such as energy, momentum, angular momentum and spin, these atoms possess semantic properties which are called beauty, power, wealth, and fame. Once we change the properties by which matter is described, we also change the nature of forces. Instead of the mechanical push and pull forces we have to now use the forces of consistency, competition, cooperation, and completion that operate between the meanings. So there is a different idea about material properties and a different idea about material force, and this is what I mean by semantic atomic theory. Once we understand this new kind of atomism, we can also talk about different kind of technology which can emerge from the understanding of this atomism.

In this episode we talk about the nature of karma and how it is created. We discuss how karma is created a consequences of actions, different from cause and effect, and to the extent that science only deals with causes and effects, it is incomplete. The episode goes on to talk about how how time only creates possibilities out of which our desiring (guna) and deserving (karma) create actual events for an individual observer. So karma is a natural concept and morality that deals with consequences of actions is a natural law. The episode talks about many questions surrounding karma such as why we don’t remember the past lives when karma created, how can we punished for deeds even when we don’t remember our actions, and why sometimes some people remember their past lives. We talk about how karma is just like money—it can be earned and spent, and the method of earning and the method of spending can be different. This means that based on how karma is reaped cannot tell us how it was previously earned.

This episode talks about an alternative model of evolution based upon the notions of matter derived from quantum physics rather than classical physics. In classical physics, a particle established continuity between successive states, but in quantum physics there are successive states but no continuity. The episode discusses how in Vedic philosophy this continuity is established by the presence of the soul due to which even though the bodies are changing through birth, childhood, youth, and old age, the soul remains the same. Also, unlike classical physics where only one state is possible and real at a given time, in quantum physics all the states are possible but only one state becomes real. So, when these material states are understood as different kinds of bodies, then all the bodies are possible at all times but only some bodies become real at a given time. It follows that the species are not evolving into other species. Rather, the soul is evolving through the various species. The episode goes on to discuss three definitions of the species in Vedic philosophy, and how they appear in language as first, second, and third-person experiences. Modern science only studies third-person experience and therefore body is also defined only in terms of third-person properties. But in Vedic philosophy, the body is additionally described in terms of first- and second-person experiences and properties.