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Assertion (Lectures)

Expressions researched:
"assert" |"asserted" |"asserting" |"assertion" |"assertions" |"assertive" |"asserts"

Lectures

Bhagavad-gita As It Is Lectures

Lord Śrī Kṛṣṇa is the Supreme Personality of Godhead. So at least theoretically, on the statement of Bhagavad-gītā or on the statement, assertion of Arjuna, the person who is trying to understand the Bhagavad-gītā, we should accept Śrī Kṛṣṇa as the Supreme Personality of Godhead.
Introduction to Gitopanisad (Earliest Recording of Srila Prabhupada in the Bhaktivedanta Archives):

Therefore Bhagavad-gītā should be taken up in a spirit of devotee of Lord Śrī Kṛṣṇa. One should not think that he is equal, on the same level of Śrī Kṛṣṇa, or one should not think that He is an ordinary personality, maybe a very great personality. No. Lord Śrī Kṛṣṇa is the Supreme Personality of Godhead. So at least theoretically, on the statement of Bhagavad-gītā or on the statement, assertion of Arjuna, the person who is trying to understand the Bhagavad-gītā, we should accept Śrī Kṛṣṇa as the Supreme Personality of Godhead, and then, with that submissive spirit... Unless one receives this Bhagavad-gītā in a submissive spirit and aural reception, it is very difficult to understand Bhagavad-gītā because it is a great mystery.

We have to believe on the assertion of Kṛṣṇa that "He is prepared to give me all protection, provided I have fully surrendered unto His lotus feet."
Lecture on BG 1.45-46 -- London, August 1, 1973:

Real pratikāram is Kṛṣṇa, counteractive. So better we take shelter of Kṛṣṇa as Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). You must always know that no counteraction will be beneficial for us unless we are protected by Kṛṣṇa. So therefore our business is fully surrender to Kṛṣṇa and seek His protection. Kṛṣṇa says, "Yes," ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi, "I shall give you protection." This is Bhagavad-gītā philosophy. We have to believe on the assertion of Kṛṣṇa that "He is prepared to give me all protection, provided I have fully surrendered unto His lotus feet."

As soon as this body's destroyed, it is burned or it is, another way, destroyed, then this ether within my body becomes amalgamated with the greater ether." So this sort of assertion is not accepted in the Bhagavad-gītā because the first reason is that ether is a material thing. Ether is a material thing. And the soul is spirit.
Lecture on BG 2.13 -- New York, March 11, 1966:

Ether is here. Now, that ether... Now, my this body... Now, this body, there is also ether. "Now, as soon as this body's destroyed, it is burned or it is, another way, destroyed, then this ether within my body becomes amalgamated with the greater ether." So this sort of assertion is not accepted in the Bhagavad-gītā because the first reason is that ether is a material thing. Ether is a material thing. And the soul is spirit.

This is the Vedic assertion. If you simply understand one, that Kṛṣṇa, then you understand everything.
Lecture on BG 13.8-12 -- Bombay, October 2, 1973:

God can be realized by a person who is humble and meek. Amānitvam adambhitvam. Go on. "Kṛṣṇa consciousness. The other nineteen items automatically develop." Yasyāsti bhaktir-bhagavaty akiñcanāḥ sarvair guṇair tatra samāsate surāḥ. Automatically. Yasmin vijñāte sarvam etaṁ vijñātaṁ bhavanti. This is the Vedic assertion. If you simply understand one, that Kṛṣṇa, then you understand everything. Just like in Bhagavad-gītā. If you try to understand Kṛṣṇa, you get all the knowledge—material, spiritual, everything.

Srimad-Bhagavatam Lectures

They'll accept you authority, and they'll be steady in that assertion, in that conviction.
Lecture on SB 1.5.14 -- New Vrindaban, June 18, 1969:

Animal killing, that is also forbidding, that... Nārada Muni said that "Why you have bothered your head in that, that way, that you have made this, this is a type of religion?" Jugupsitam: "This is abominable." Jugupsitaṁ dharma-kṛte 'nuśāsataḥ: "You are authority, and if you recommend animal sacrifice, they will take it. They have got already natural tendency, and they will accept it, 'This is the religious process.' And when they will be forbidden by other, saner persons, they'll not care for it. So it is jugupsitam. It is abominable." Jugupsitaṁ dharma-kṛte 'nuśāsataḥ sva-bhāva-raktasya mahān vyatikramaḥ: "It's a great mistake you have done." Yad-vākyato dharma itītaraḥ sthitaḥ: "They'll accept you authority, and they'll be steady in that assertion, in that conviction." And na manyate tasya nivāraṇam: "And if you say..." Just like in other religious principles, if we say that "Don't eat meat..." I had some conversation with some Christian priests. They put forward this argument, "Why should we not eat? Our Christ took flesh. And why should we not? We must do it." They say like that. But Christ said that "You should... You shall not kill." So they cannot give any proper explanation why they kill. So in every religion... In Muhammadan religion, there...

So if, if this killing process or this drinking process, or this, which a man has got natural, that is excited under the name of religion, then Nārada says, "Then when actually they will be forbidden for higher elevation of life, they'll not accept it. Therefore your description in the śāstras of all these nonsense, jugupsitam, is abominable." Jugupsitaṁ dharma-kṛte 'nuśāsataḥ sva-bhāva-rakta... "The natural tendency, this. You should not incite them more and more." Here it is said that patṛka viruddham eva. It is against... Jātam ita jugupsitam. Jugupsitaṁ nindaṁ kāma karmādi(?). Jugupsitam. Śrīdhara Svāmī gives note, nindam: abominable; kāma karma... Kāma karma means that fruitive result. You do, act something, and you want to enjoy the fruit. That is called kāma karma. Karma, akarma, vikarma. There are three kinds of activities. First karma is prescribed duties. And akarma means to do act, but the result is not enjoyable by you. And there is vikarma. Vikarma means doing against. So this kāma karma. People are engaged in ritualistic ceremony for receiving some result for sense gratification. That is nindam. That is abominable.

We have heard from authorities. There is no question of inquiring. What is the... Even if you don't quote, you can assert firmly that everyone is a śūdra.
Lecture on SB 1.5.22 -- Vrndavana, August 3, 1974:

We have heard from authorities. There is no question of inquiring. What is the... Even if you don't quote, you can assert firmly that everyone is a śūdra. How? Now, guṇa-karma-vibhāgaśaḥ (BG 4.13). Bhagavad-gītā says this classification is made, guṇa-karma. So what is the karma at the present moment? They're seeking service. The so-called education means seeking service, master. Paricaryātmakaṁ karma śūdrasyāpi svabhāva-jam (BG 18.44). This is śāstra. Anyone who is attached to give service to others or, without giving service to others, he cannot live, that is, he's śūdra. He has no independent existence. Just like I was showing, the dog. Unemployed. Lean and thin and... Because he has no master. The same dog, when he has got a master, he'll be stout and strong, and he'll, as soon as you... "Owf! Owf! Bow! (laughter) I have got my master." So this is śūdra. Śūdra is compared with the dog. A dog is never happy without a master. Then it is a street dog. That is the difference between household dog and a street dog. So in this age practically you see, unless there is employment, he's a street dog. That is the proof that everyone is a śūdra.

One rascal may claim that "I am God," imitation, but as soon as he claims like that, any intelligent man knows that he is a rascal. That's all. That very assertion will establish that he is a rascal.
Lecture on SB 1.16.19 -- Los Angeles, July 9, 1974:

One who is learned, he knows that all of them, animals, trees, plants or human being or demigods, everyone is the spirit soul. Now they are simply encaged in different bodies according to different karma. The soul, part and parcel of God, wanted to imitate God's supremacy, and they wanted to enjoy. But in the spiritual world there cannot be second enjoyer. The only enjoyer is Kṛṣṇa. Bhoktāraṁ sarva-loka, bhoktāraṁ sarva-yajñānāṁ sarva-loka... He is the supreme proprietor, supreme being. In the dictionary you will find, "the supreme being." "Supreme being" means nobody can be equal to Him, nobody can be greater than Him. That is, means supreme. So how one can become an imitator of Kṛṣṇa? That is not possible. That imitation is possible here in this material world, because they are all rascals. So one rascal may claim that "I am God," imitation, but as soon as he claims like that, any intelligent man knows that he is a rascal. That's all. That very assertion will establish that he is a rascal.

Nobody can be God. God is one. And religion is also one. If God is one, then how religion can be different?

Bhagavad-gītā ends with the assertion of the Lord.
Lecture on SB 3.25.22 -- Bombay, November 22, 1974:

Bhagavad-gītā ends with the assertion of the Lord: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). Sarva-dharmān. We have created so many dharmas. But dharma cannot be so many. Dharma is one. Or religious system... What is that, religious system? The all religious system, the author of religion, author of religion... Just like author of law is government, similarly author of religion is God, Kṛṣṇa. Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). You cannot manufacture dharma, just like you cannot manufacture law at your home. That will be not feasible. That will be not useful for anyone. You can make thousands of laws: "I think this should be done..." That is the fashion now. Everyone thinks in his own way. That is not philosophy. That is not law: "I think..." "We think..." No. You cannot think. What is your value? You are imperfect. Your senses are imperfect. How you can think perfect things? No, that is not possible.

That is very good, to believe, to have faith, by full assertion.
Lecture on SB 3.26.30 -- Bombay, January 7, 1975:

In the Bhagavad-gītā there is a statement: "Those who are doubtful about the existence of God," vinaśyati, "they are finished." Their progress is finished. Saṁśayātmā vinaśyati. That niścayātmā, that is very good, to believe, to have faith, niścaya, by full assertion. Just like Kṛṣṇa said, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). So if by your intelligence you become doubtful, "Whether Kṛṣṇa is able to give me protection?" then you are finished. Saṁśayātmā vinaśyati. But if you have faith in Kṛṣṇa's words, niścaya, "When Kṛṣṇa says that if I surrender unto Him, He will give me protection, there is no doubt about it," that is called faith. Niścayātmikā. Vyavasāyātmikā buddhiḥ. Buddhi, intelligence, vyavasāyātmikā, niścayātmikā, that is very good.

Friends are sometimes addressed in strong languages. That does not affect friends, in friendly terms. So Prahlāda Mahārāja directly asserting that "You are all atheists." But he was speaking among friends. There was no questions of offending.
Lecture on SB 7.7.46 -- San Francisco, March 22, 1967, (incomplete lecture):

Prahlāda Mahārāja is asking the asuras, his friends, "My dear..." Friends are sometimes addressed in strong languages. That does not affect friends, in friendly terms. So Prahlāda Mahārāja directly asserting that "You are all atheists." But he was speaking among friends. There was no questions of offending. And actually they were sons of all atheists. So he is submitting, "My dear friends," that nirūpyatām iha svārthaḥ, "you just try to find out what is your interest. You do not know your interest." Everyone is called selfish: "I am self-interested." Yes. You should be self-interested. Everyone should be self... And that is the nature. I am thinking for my self-interest; you are thinking for your self-interest. When we become philanthropist, there is also self-interest. "I want to become a very welfare worker in the society because there is my self-interest that you will elect me as president or some big officer." Oh. So self-interest is natural. That is not abominable. If you become self-interested, that is not abominable. That is nice. But you do not know what is your self-interest. Prahlāda Mahārāja submits that nirūpyatām: "Just try to analyze what is your self-interest."

They assert that God cannot take incarnation. Why? If God is all-powerful, then why He shall not be able to accept incarnation?
Lecture on SB 7.9.3 -- Mayapur, February 17, 1977:

God's incarnations are as many as there are waves. So you cannot count the waves; therefore you cannot understand how many incarnations He has got. Even Lakṣmī, even Anantadeva, they haven't got. So our experience—very limited. Why should we say that "God cannot have this, God cannot have..." like that? This is godlessness. They make section. They say... Even in our so-called Vedic Arya-samajhi, they assert that God cannot take incarnation. Why? If God is all-powerful, then why He shall not be able to accept incarnation?

Therefore we should not take lessons of God from these rascals. We should take lessons of God from śāstra, from guru and from sādhu, one who has seen God

Once I saw in our Māyāpur, Lord Caitanya's birthplace, so a snake was going, a black snake with... In Bengal there are many snakes. So my Guru Mahārāja was on the upstair and everyone asked the permission whether this should be killed. He said immediately, "Yes. He should be killed." So at that time I thought that "How Guru Mahārāja ordered for killing the snake?" Then, after so many years, when I began to read Bhāgavatam and came to this passage, Prahlāda Mahārāja assertion, then I thought that "My Guru Mahārāja did right thing.
Lecture on SB 7.9.13-14 -- Montreal, August 22, 1968:

When I was in Allahabad, in my bed there was a snake. I do not know how it came, but I informed to the servants, and they came with all stick immediately. So when the bed seat was taken away, it was under the, I mean to say, quilt. So that snake was there, and from the face of the snake I could understand that she was, it was so afraid. He could understand that "Now I'm going to be killed by so many people. They have come." So I told them that "Don't kill this poor fellow. Better take it and send it to the forest." But they took it away, but I later on understood they killed it. So once I saw in our Māyāpur, Lord Caitanya's birthplace, so a snake was going, a black snake with... In Bengal there are many snakes. So my Guru Mahārāja was on the upstair and everyone asked the permission whether this should be killed. He said immediately, "Yes. He should be killed." So at that time I thought that "How Guru Mahārāja ordered for killing the snake?" Then, after so many years, when I began to read Bhāgavatam and came to this passage, Prahlāda Mahārāja assertion, modeta sādhur api vṛścika sarpa-hatyā, then I thought that "My Guru Mahārāja did right thing." Here also, modeta. Even a sādhu. Then why a sādhu is pleased when a sarpa, a scorpion, or snake is killed? The reason is that these two kinds of creatures, they bite innocent persons without any fault. Without any fault. Or for little fault. The venomous snake. Immediately. By nature they are so angry and so envious that they feel pleasure if somebody is bitten and immediately die. That is their nature. Therefore killing a snake and scorpion means to save it from so many sinful activities. Because it is nature. It will kill so many persons, so many animals, because its nature is innocent person, bite innocent person, kill him. So if there is seen by killing another, it will continue. Better to kill it to stop its sinful activities.

Sri Caitanya-caritamrta Lectures

There is no greater truth than Kṛṣṇa Caitanya. We are after truth, so here the author of Caitanya-caritāmṛta, he is asserting that "Here is the Supreme Truth, Śrī Caitanya Mahāprabhu."
Lecture on CC Adi-lila 1.3 -- Mayapur, March 27, 1975:

Kṛṣṇadāsa Kavirāja Gosvāmī, is establishing with great stress that na caitanyāt kṛṣṇāt jagati para-tattvaṁ param iha: "There is no greater truth than Kṛṣṇa Caitanya." We are after truth, so here the author of Caitanya-caritāmṛta, he is asserting that "Here is the Supreme Truth, Śrī Caitanya Mahāprabhu." Na caitanyāt kṛṣṇāt. Kṛṣṇāt, because Kṛṣṇa has appeared as Kṛṣṇa Caitanya.

Kavirāja Gosvāmī is very emphatically asserting that "There is no more greater truth than Kṛṣṇa and Kṛṣṇa Caitanya."
Lecture on CC Adi-lila 1.3 -- Mayapur, March 27, 1975:

One who is following the path of the ācāryas, he knows. Ācāryavān puruṣo veda. We cannot accept anyone as authority if he does not follow the paramparā, disciplic succession of ācārya. That is the Vedic system. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). So Kṛṣṇa is para-tattva. Na caitanyāt kṛṣṇāt jagati para-tattvaṁ param iha. He is very emphatically asserting that "There is no more greater truth than Kṛṣṇa and Kṛṣṇa Caitanya." So according to the Vedic system, if you say something very emphatically, you must prove by Vedic evidences. Otherwise you can go on talking; nobody will hear. Sometimes people ask us about Kṛṣṇa and Caitanya Mahāprabhu, that "What is the Vedic evidences?" So that Vedic evidences will be given, later chapters of Caitanya-caritāmṛta. He is not falsely asserting. Kavirāja Gosvāmī is very, very advanced devotee and scholar. He is not ordinary human being. He was empowered by Madana-mohana.

Śrī Caitanya Mahāprabhu has appeared as devotee. He appeared first of all as the Supreme Lord, Kṛṣṇa, and He instructed Bhagavad-gītā to the fallen souls and He asserted His Lordship, abandon all varieties of religion and just surrender unto Me.
Lecture on CC Madhya-lila 20.98-99 -- Washington, D.C., July 4, 1976:

Śrī Caitanya Mahāprabhu, He's also Kṛṣṇa. Śrī-kṛṣṇa-caitanya rādhā-kṛṣṇa nahe anya. He has appeared as devotee. He appeared first of all as the Supreme Lord, Kṛṣṇa, and He instructed Bhagavad-gītā to the fallen souls and He asserted His Lordship, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). But puffed-up, so-called learned scholars and men of position, they declined, "Why should I surrender to Kṛṣṇa?" Therefore Kṛṣṇa Himself as devotee of Kṛṣṇa appeared. That is Śrī Caitanya Mahāprabhu. Caitanya Mahāprabhu is Kṛṣṇa Himself, but He's teaching how to approach Kṛṣṇa. And His disciples, they are also teaching the same philosophy. There is no difference between Kṛṣṇa's philosophy and Caitanya Mahāprabhu's philosophy. It is not that we can manufacture some philosophy. That is nonsense. Philosophy is one; religion is one. Everyone has to follow. There is no second alternative.

Śrī Caitanya Mahāprabhu has asserted, that we are servant of God, Kṛṣṇa.
Lecture on CC Madhya-lila 20.108-109 -- New York, July 15, 1976:

Caitanya Mahāprabhu begins his instruction to Sanātana Gosvāmī because he's the appropriate person to understand. In the previous verse Śrī Caitanya Mahāprabhu has asserted,

yogya-pātra hao tumi bhakti pravartāite
krame saba tattva śuna, kahiye tomāte

So the philosophy is very simple, but unless one is fit or appropriate person, he cannot understand. No. So in the material world we are materially diseased; therefore it is very difficult for us to understand this Kṛṣṇa consciousness philosophy. Otherwise it is very simple thing. As Caitanya Mahāprabhu, jīvera 'svarūpa' haya kṛṣṇera nitya-dāsa (CC Madhya 20.108). Very simple thing. Everyone, even a child can understand that we are, our svarūpa, our constitutional position, is that we are servant of God, Kṛṣṇa.

Do not try to poke your nose which is inconceivable. And that also not assertion. You say, "Perhaps," "Maybe," "Millions of years," "It might have been." All suggestion. So if you want knowledge, then you have to consult this Vedic knowledge.
Lecture on CC Madhya-lila 20.113 -- London, July 23, 1976:

The Vedic system, the difference between atheist and theist is that the atheist means who do not believe in the version of the śāstra. Yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ na sa siddhim avāpnoti (BG 16.23). So our, this Kṛṣṇa consciousness movement is not blind. Don't think wrongly. We are confident. We sometimes challenge big, big scientists. On what ground? Not whimsically, but on the ground of śāstra. So we may not please everyone, but we cannot go out of this scope. We know that in the moon planet, in the Mars planet and all other planets, Jupiter and others, there are living entities, there is a predominating deity in each and every planet. Just like Kṛṣṇa says, imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1). So if there is no living entity in the sun planet, how there is Vivasvān, the sun-god or the predominating deity in the sun planet? So we cannot believe this version that there is no living entity in the sun, moon, or... There are living entity... Full of, janakīrṇa, this word is used. Congested. Just like here in this planet we are congested: so many living entities, different varieties. Similarly, the same congestion is there in all other planets. So do not try to poke your nose which is inconceivable. And that also not assertion. You say, "Perhaps," "Maybe," "Millions of years," "It might have been." All suggestion. So if you want knowledge, then you have to consult this Vedic knowledge. Veda means knowledge, the source of knowledge. That is called Veda. And the ultimate knowledge is Kṛṣṇa.

Vedānta philosophy, from the very beginning it asserts that, "Now it is the time for discussing on the Absolute Truth." And what is that Absolute Truth?: (SB 1.1.1) "Absolute Truth is the summum bonum substance from which everything emanates.
Lecture on CC Madhya-lila 25.40-50 -- San Francisco, January 24, 1967:

In your country, that class of youngsters who are defying any authority. Not only in your country—in other countries also—that has become a fashion, to defy authorities. So this godlessness is also like that, to defy the Supreme Personality of Godhead. There is no practically difference between Buddha philosophy and Śaṅkara's philosophy. Buddha philosophy says that the matter is everything. Beyond matter there is nothing, everything void, and the combination of matter is the source of our miseries. So you make a dismantlement of the matter, nirvāṇa—there will be no more miseries. And Śaṅkara's philosophy says that brahma satyaṁ jagan mithyā. It is little, little farther advanced, admitting the spirit, but he says that spirit is impersonal. "There is no God. It is impersonal." So practically the same thing: ultimately, it is void or there is no God.

But Vedānta philosophy does not say that. Vedānta philosophy, from the very beginning it asserts that athāto brahma jijñāsā, "Now it is the time for discussing on the Absolute Truth." And what is that Absolute Truth? Janmādy asya yataḥ: (SB 1.1.1) "Absolute Truth is the summum bonum substance from which everything emanates.

Philosophy Discussions

You have to take Kṛṣṇa's assertion. I am puzzled with these varieties of phenomenal changes, and you cannot understand how these things are being done. But as soon as you come to Kṛṣṇa, He says that "I am behind this. I am doing it." Then your conclusion is perfect.
Philosophy Discussion on Immanuel Kant:

Prabhupāda: So in your preaching you can use this Kant's statement, how he is confirming the statement of Bhagavad-gītā. Bhagavad-gītā directly says and he as a philosopher has found out that this is a fact. So this may help in our preaching work.

Śyāmasundara: He says that phenomena are so endless that it is impossible to arrive at ultimate reality by the reason alone, because there are certain what he calls transcendental illusions.

Prabhupāda: Therefore you have to take Kṛṣṇa's assertion. I am puzzled with these varieties of phenomenal changes, and you cannot understand how these things are being done. But as soon as you come to Kṛṣṇa, He says that "I am behind this. I am doing it." Then your conclusion is perfect.

Who can excel Kṛṣṇa's experience?: (BG 7.26) He knows past, present, and future, so you have to take His assertion.
Philosophy Discussion on John Dewey:

Śyāmasundara: He says that "Desirable courses of action must meet specifiable conditions which are subject to prediction, and they must be based on judgments of experience." In other words, the desirable courses of action should be chalked out by experience, and they must be predictable.

Prabhupāda: Yes. Predictable. Just like we don't want death. So if I get the chance to come to a position not to die, is it not predictable? You don't want to die, and if I say, "You will come to this position, you will not die..."

Śyāmasundara: Yes. Is there some experience that shows me that that is a predictable result?

Prabhupāda: Yes. Experience... You may not have experience, but the superior has got experience. Just like Kṛṣṇa says, yad gatvā na nivartante tad dhāmaṁ paramaṁ mama (BG 15.6). He says that "If you come to Me, you will never come back again." Just see. Who can excel Kṛṣṇa's experience? Vedāhaṁ samatītāni: (BG 7.26) He knows past, present, and future, so you have to take His assertion.

The so-called unity of man by the imaginative process of so-called intelligent philosopher, it has never become possible, neither it will become possible, because every man has got little independence. So unless they are controlled, they will assert their independence, and by this imaginative process they cannot be united.
Philosophy Discussion on John Dewey:

Hayagrīva: He says, "Use of the words 'God' or 'divine' to convey the union of actual with ideal may protect man from his sense of isolation and from consequent despair or defiance..."

Prabhupāda: That will never happen. The so-called unity of man by the imaginative process of so-called intelligent philosopher, it has never become possible, neither it will become possible, because every man has got little independence. So unless they are controlled, they will assert their independence, and by this imaginative process they cannot be united. That is another insanity. History has never proved this in the past, and it is not going on in the present, so naturally in the future it will not be possible. That is sane man's conclusion.

In the Brahma-sūtra spiritual knowledge is asserted there with logic and philosophy.
Philosophy Discussion on Soren Aabye Kierkegaard:

Hayagrīva: "It is so easy to see that one to whom everything is equally important and equally insignificant can only be interested in one thing: obedience."

Prabhupāda: Yes. That is wanted, and Kṛṣṇa, or God, demands that. Full obedience. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). That is the qualification. Tad viddhi praṇipātena (BG 4.34). So original obedience is to the Supreme Personality of Godhead, similarly obedience to the spiritual master is representative of God. So anyone who carries out the order of God, he can become bona fide guru, because he is not manufacturing anything. He is simply presenting what God is speaking, or the śāstra is speaking. God, when He comes as incarnation, He does not speak anything which is not in the scripture. That, just like in the Bhagavad-gītā, Kṛṣṇa gives reference to the Brahma-sūtra, Vedānta-sūtra. He is God. Whatever He is speaking, that is final, that's, that's a fact. Still, He is giving honor to the Vedānta-sūtra. Brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ (BG 13.5). He is giving reference to the Brahma-sūtra because spiritual knowledge is asserted there with logic and philosophy. So we cannot accept anyone as incarnation of God if He speaks nonsense, not corroborating with the standard scripture.

Page Title:Assertion (Lectures)
Compiler:Visnu Murti, Madhavananda
Created:30 of Dec, 2008
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=22, Con=0, Let=0
No. of Quotes:22