So to accept knowledge from these rascals who commit mistake, who are illusioned, who are cheater, whose senses are imperfect, is useless waste of time. This is the shastric injunction. We should receive knowledge from the perfect. So in all respect, who can become the perfect than Kṛṣṇa? Kṛṣṇa is accepted by Vedavyāsa, by Nārada, by Arjuna, big, big stalwart scholars and personalities, that He is the Supreme Personality of Godhead. Just like this Bhagavad-gītā. This Bhagavad-gītā is recorded by Vyāsadeva. The talks were between Kṛṣṇa and Arjuna, and it was recorded by Vyāsadeva's disciple, Sañjaya. And Vyāsadeva, while writing Mahābhārata, he put this dialogue within the Mahābhārata. So why Vyāsadeva put this conversation between Kṛṣṇa and Arjuna in his authoritative book Mahābhārata? Mahābhārata means "greater India." Bhārata means Bhāratavarṣa. This planet was being called Bhāratavarṣa. So Mahābhārata, the history of the whole planet. So Vyāsadeva giving the history. Mahābhārata is also Vedic literature. Mahābhārata, Rāmāyaṇa, the eighteen Purāṇas, Vedānta-sūtra, four Vedas, and then Upaniṣad, they're all Vedic literature. So Mahābhārata is authorized Vedic literature. And within the Mahābhārata this Bhagavad-gītā is there. Therefore it is Vedic literature.
Dialogue
Bhagavad-gita As It Is
BG Chapters 13 - 18
O King, as I repeatedly recall this wondrous and holy dialogue between Kṛṣṇa and Arjuna, I take pleasure, being thrilled at every moment.
Other Books by Srila Prabhupada
Sri Isopanisad
At the present moment there are many interpreters and translators of this sublime dialogue who care nothing for Lord Kṛṣṇa or Arjuna. Such interpreters explain the verses of the Bhagavad-gītā in their own way and postulate all sorts of rubbish in the name of the Gītā. Such interpreters believe neither in Śrī Kṛṣṇa nor in His eternal abode. How, then, can they explain the Bhagavad-gītā?
Lectures
Bhagavad-gita As It Is Lectures
So our process, the Kṛṣṇa consciousness movement, means we take knowledge from Kṛṣṇa who is liberated from these four kinds of deficiencies. That knowledge is perfect. Similarly, Arjuna is also inquiring from Kṛṣṇa. Etad veditum icchāmi. Etad veditum icchāmi jñānaṁ jñeyaṁ ca keśava. What is actual knowledge and what is the subject matter of knowledge. That means six questions are presented by Arjuna before Kṛṣṇa. One pair, prakṛti-puruṣa, kṣetra-kṣetra-jña, and jñānaṁ jñeyam, what is knowledge and what is the subject matter of knowledge. Six questions. Śrī bhagavān uvāca. Now, here Kṛṣṇa is speaking, but Vyāsadeva, who recorded this dialogue between Kṛṣṇa and Arjuna, he is writing, "bhagavān uvāca." He does not say, "kṛṣṇaḥ uvāca." "Kṛṣṇa" may be misunderstood. But Kṛṣṇa is bhagavān. He wants to stress on this point.
Srimad-Bhagavatam Lectures
So here it is said that this Śrīmad-Bhāgavatam is not only the ripened fruit of the Vedic tree, but it is tasted by Śukadeva Gosvāmī. Śukadeva Gosvāmī is the realized person. He is liberated, realized person. Therefore to hear Bhāgavatam from him is immediately delicious and effective. Śuka-mukhād amṛta-drava-saṁyutam. It is because it is explained by Śukadeva Gosvāmī, not a professional, third-class man, but Śukadeva Gosvāmī. It is the injunction of Sanātana Gosvāmī that one should hear Vedic literature, Bhāgavatam, Bhagavad-gītā, from the realized person. Śrī Sanātana Gosvāmī says, avaiṣṇava-mukhodgīrṇaṁ pūtaṁ hari-kathāmṛtam, śravaṇaṁ naiva kartavyam. Means "If... hari-kathāmṛtam," means the Bhāgavata, Bhagavad-gītā... This is hari-kathāmṛtam, the nectarean (dialogue) about the activities of the Supreme Personality of Godhead. Therefore it is called hari-kathāmṛtam. "So one should not hear hari-kathāmṛtam from a non-realized avaiṣṇava." Vaiṣṇava means visnrasya(?) devatā, one who worships the Supreme Personality of Godhead Viṣṇu. And Viṣṇu is the expansion of Kṛṣṇa.
Prabhupāda: Sañjaya uvāca. (laughter) Sañjaya...
Sañjaya: Having heard your wondrous dialogue, Śrīla Prabhupāda, my hair is standing on end.
Prabhupāda: What is that?
Sañjaya: Having heard your holy dialogue, Śrīla Prabhupāda, my hair is standing on end, like Sañjaya says in the Gītā.
Prabhupāda: What is that special...? Which portion?
Sañjaya: This is the last ślokas of Bhagavad-gītā, when the...
Devotee (1): He's relating the conversation to Dhṛtarāṣṭra, the final conclusion of Bhagavad-gītā, saying, "After hearing this holy dialogue, my hair is standing on end."
Prabhupāda: Oh.
Devotee (1): In Bhagavad-gītā.
Prabhupāda: Ha, ha. You want to know about something, about that verse?
Sañjaya: No, I just stated that...
Prabhupāda: Oh.
Sañjaya: ...after hearing your lecture, Śrīla Prabhupāda.
Prabhupāda: Every instruction is like that. We should follow the instruction, and if you cannot understand, then consult the spiritual master. Not to give up this association of the spiritual master and interpret in your own way. That is rascaldom. Don't do that. It is said in the Bhagavad-gītā,
- tad viddhi praṇipātena
- paripraśnena sevayā
- upadekṣyanti te jñānaṁ
- jñāninas tattva-darśinaḥ
- (BG 4.34)
If there is any doubt in understanding the Vedic literature, then you try to understand from the person who knows it, tattva-darśī, who has seen actually the truth. Upadekṣyanti te jñānaṁ jñāninas tattva-darśinaḥ. One who has actually seen the truth. And, how to approach him? Tad viddhi praṇipātena paripraśnena. By surrendering, by giving service, and questioning. Question must be preceded and followed by..., preceded by surrender, and followed by service. In the middle, there may be question. Therefore, yasya prasādād bhagavat-prasādaḥ **, we have to please the spiritual master by service and surrender, and then it will be very nice position. If the spiritual master sees that the disciple is a surrendered soul, and he's rendering service to his best capacity, then the answer will be very liberal and convincing, and he will be very glad to answer the question, if it is supported by these two things: surrender, and paripraśnena, and sevayā. Tad viddhi praṇipātena (BG 4.34). The first beginning is praṇipāta. And what is this, that I give up the company of my spiritual master and I invent my own ways of life and own interpretation? That will not help. That will not...
Arrival Addresses and Talks
Guru-gaurāṅga: (translating from French) In the name of the Canton of Geneva and the city, we wish to extend our heartfelt welcome to you. This republic is an independent state, part of Switzerland, and it has a reputation for being a great center of dialogue between all men of science, philosophy and religion. Geneva is the seat of the World Council of Churches, and there is a Protestant pastor who is there as representative of the Canton of Geneva. Unique among the cities of the world, Geneva has had the privilege to greet many great religious heads such as Pope Paul VI, head of the Russian Orthodox Church, and many others. As civil authorities, we are very much encouraged by religious or spiritual groups because they contribute to wake up the consciousness of the people, provided, of course, that they respect all the laws. For thousands of years, man has tried to find perfection through religious means, and for us what is so much important is that this be done with tolerance, that whatever the books, whether they be the books of India or the Toraḥ or the Koran, that they contribute to a general welfare of all men and not that they fight each other. There is the need currently for men to understand each other better and hear each other better. The modern world neither has the time nor the interest to tolerate divisions between men, especially on the spiritual platform. As a result, everyone must try to improve the fate of the individual man through these means. Should we not, then, try to find some common language with which to solve these problems, all the while respecting the dignity of the common man? And we hope finally that this trip in Europe will give Your Divine Grace new perspectives in the search for the truth.
Prabhupāda: I can speak in English?
Guru-gaurāṅga: (he asks in French) The president says that you may speak directly in English, no translation needed.
Prabhupāda: So Mr. President and Ladies and Gentlemen, the kind words that you have spoken to receive me, I thank you very much for the same.(?) Our preaching principle is bhāgavata-dharma, and we do not say "This is Christian religion" or "Hindu religion" or "Muhammadan religion." We speak the science of God. So in the Śrīmad-Bhāgavatam there is a verse which says,
- sa vai puṁsāṁ paro dharmo
- yato bhaktir adhokṣaje
- ahaituky apratihatā
- yenātmā samprasīdati
- (SB 1.2.6)
"That is first-class religious system which teaches the follower how to love God." It doesn't matter what is the type of religion, religious process. Phalena paricīyate. The thing is proved by the result, how one has learned to love God. Sa vai puṁsāṁ paro dharmaḥ. There are two kinds of religious engagements: one is called inferior and the other is called superior. The superior religious system is that which teaches the followers how to love God. Now, what kind of love? That is also expressed there: ahaitukī, without any motive, and apratihatā. Apratihatā means that religious system cannot be checked by any kind of material impediments. If we come to that platform, then ātmā-ātmā means the mind, the soul, also the body, intelligence—everything becomes fully satisfied.
General Lectures
Tamāla Kṛṣṇa: "In the Bhagavad-gītā it is recommended that we should meditate upon the form of the Lord. For practicing concentration of the mind one has to sit down in a secluded place, sanctified by a sacred atmosphere. And the yogi should observe the rules and regulations of brahmacarya, to live a life of strict self-restraint and celibacy. Nobody can practice yoga in a congested city, living a life of extravagance, including unrestricted sex indulgence and adultery of the tongue. We have already stated that yoga practice means controlling the senses. And the beginning of controlling the senses is to control the tongue. You cannot allow the tongue to take all kinds of forbidden food and drink and at the same time improve in the practice of yoga. It is a very regrettable fact that many unauthorized and stray so-called yogis now come to the West and exploit the learning of the people towards yoga. Such unauthorized yogis even dare to say publicly that one can indulge in drinking and at the same time practice meditation. Five thousand years ago in the Bhagavad-gītā dialogue Lord Kṛṣṇa recommended the yoga practice to his disciple Arjuna. But Arjuna flatly expressed his inability to follow the stringent rules and regulations of yoga. One should be practical in every field of activity. One should not waste his valuable time simply in practicing some gymnastic feats in the name of yoga. Real yoga is to search out the four-handed Supersoul within one's heart and to see Him perpetually in meditation. Such continued meditation is called samādhi. If however, one wants to meditate upon something void or impersonal it will require a very long time to achieve anything by yoga practice. We cannot concentrate our mind on something void or impersonal. Real yoga practice is to fix up the mind on the person of the four-handed Nārāyaṇa, who dwells in everyone's heart. Sometimes it is said that by meditation one will understand that God is seated within one's heart always, even when one does not know it. God is seated within the heart of everyone. He is not only seated within the heart of the human being but he is also there within the hearts of the cats and dogs. The Bhagavad-gītā certifies this with this declaration of the Lord. "Īśvara, the Supreme Controller of the world, is seated within the heart of everyone. He is not only in everyone's heart but He is also present within the atoms." No place is vacant. No place is without the presence of the Lord.
Prabhupāda: This consciousness formula is very simple to understand. Anyone can understand. Just like this body, so long the soul is there within this body, there is consciousness. Just like so long the sun is visible, there is heat and sunlight. Similarly, so long the soul is there within this body, we have got this consciousness. And as soon as the soul is gone from this body, there is no consciousness. So... But this consciousness, my consciousness, your consciousness is limited within this body. I cannot feel what pain and pleasure is within your body, neither you can feel. Therefore your consciousness is individual, my consciousness is individual. But there is another consciousness, which is all-pervading. That consciousness is able to understand your feelings, my feelings, and everyone's feelings. The same example: The sun is located in one place, but five thousand miles away, you ask your friend where is sun, he will reply that "He is on my head." Similarly, you will say. Any direction. But the sun is one, but he is all-pervading. This is crude example. Similarly, the Kṛṣṇa consciousness means when you dovetail your consciousness with the supreme consciousness, then your life becomes perfect. Just like a motorcar is being driven at fifty miles speed, but a cyclist is going at ten miles speed. But if he catches the motorcar, he'll also have the fifty miles speed immediately. So the superconsciousness or Kṛṣṇa consciousness is all-pervading. If you dovetail your consciousness, then you get universal feeling. Otherwise it is not possible.
Philosophy Discussions
Hayagrīva: Now Socrates, as a teacher, in addition to believing in the value of insight or meditation, Socrates also believed that knowledge can be imparted from one person to another. He therefore believed in the role of a guru or teacher, which he himself was for many people. He believed also in good association amongst people who were interested in self-realization, and he followed the method known as the Socratic dialogue as a means for evoking the truth. Now, he would use a method called Socratic irony, in which he himself, Socrates, would pose himself as an ignorant person and would ask questions of his young disciples. He would never offer the answers, but would try to draw the answers out of his disciples, and this was called the mayudic (?) method. So he considered himself to be a kind of midwife—in fact his mother was a midwife—who would draw the truth from the repository in the soul. He felt that the truth was there within but had to be drawn out, and that the truth is dormant within everyone, that the individual possesses the truth previous to birth in an existence previous to earthly existence.
Prabhupāda: Yes. So almost similar to our method, because we advised, we advised in this Vedic principle, that for the truth one must approach a guru. That is the version everywhere. In Bhagavad-gītā also, same instruction is there:
- tad viddhi praṇipātena
- paripraśnena sevayā
- upadekṣyanti tad jñānaṁ
- jñāninas tattva-darśinaḥ
- (BG 4.34)
So you have to approach a guru who knows the Absolute Truth. "Knows" means he has seen. Just like in our daily life, direct perception to see something, people argue on that, that "Can you show me God?" That is the tendency, that direct perception. So the direct perception is possible by advanced devotion. There is no difficulty because, as I have already explained, santaḥ sadaiva hṛdayeṣu vilokayanti. Constantly he is seeing the Supreme Personality of Godhead, Śyāmasundara. So there is a state when one can constantly see the Supreme Lord as Paramātmā sitting within his heart and taking advice from Him. Kṛṣṇa also confirms this: buddhi-yogaṁ dadāmi tam. He talks. So by meditation, if it is actually meditation to search out the Absolute Truth within the heart, then he can meet. That is the yoga practice. Yoga practice means concentrating the mind to see the Supersoul within. Therefore he has to control the activities of the senses from all other engagements. Then it is possible. Yoga practice, this dhyāna, dhāraṇā, āsana, praṇāyāma, these are why? Simply to concentrate the mind, focusing toward the Paramātmā, and then, when is perfect, he always sees.
Hayagrīva: In his last dialogue, Berkeley writes, "The apprehension of a distant Deity naturally disposes men to be negligent of their moral actions, which they would be more cautious of in case they thought Him"—that is God—"immediately present."
Prabhupāda: Yes, that is a fact. We say, the Vedic śāstra says, that God is everywhere; He is not distant. In the Kuntī's prayer it is said, "God is distant and nearest also." So nearest, by God's paramātmā feature, He is living in everyone's heart, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe... (BG 18.61). So He is within our heart; how He can be distant? But at the same time He is in His personal feature, He is in Goloka Vṛndāvana, which, beyond, far, far beyond this material existence. So that is God's all-pervasive equality, that although He is far, far away, still He is near, nearest. The crude example is there that the heater, the original source of heat and light, is far, far away, ninety-three millions miles according to the modern scientist calculation, the sun. But still the light is in my room. So God is both far away and also within my heart. So one who is expert to see God, he sees both way. Goloka eva nivasaty akhilātma-bhūto (Bs. 5.37). Although He is living in His own abode eternally, and enjoying with His associates, still He is present everywhere. That is God.
Conversations and Morning Walks
1973 Conversations and Morning Walks
Reporter: Yes. Direct dialogue.
Prabhupāda: Oh, yes. Otherwise, how she could tell the king that, "No, you are not husband; I have got already my husband, Giridhārī."
Reporter: Hm. Yes. And the king sent the poison. Ah? And she drank it.
Prabhupāda: Yes. I think that you people, you can understand this philosophy very nicely and do good to the people. What is the name of your paper?
Reporter: Researchers.
Prabhupāda: Researchers.
Reporter: Yes.
Prabhupāda: That gentleman I talked to, he was also very intelligent. John. But this thing is meant for intelligent class men. Because in the jñānīs, they are also in the third grade, so how much in the position of the bhakta? That is explained in the Bhagavad-gītā. Brahma-bhūtaḥ prasannātmā (BG 18.54). When one gets the brahma-jñāna, brahma-bhūta (SB 4.30.20), and identifies himself, ahaṁ brahmāsmi, "I'm Brahman," so, prasannātmā: immediately he gets relief of all material anxiety. He has nothing to do with this material world. Na śocati na kāṅkṣati. Then he can see everyone on the equal level. Samaḥ sarveṣu bhūteṣu. Then, mad-bhaktiṁ labhate parām (BG 18.54). After being brahma-bhūta, then he can begin bhakti. This is the position of the bhaktas. The real bhaktas, śuddha-bhaktas, unalloyed bhaktas. Bhaktas, they have got three stages-kaniṣṭha, madhyama, and uttama. First, at least one comes to the madhyama-adhikārī, not to remain in the lowest stage, kaniṣṭha-adhikārī.
Reporter: Can you speak, explain me about that?
Prabhupāda: Yes. Our aim is realization of God.
Reporter: Yes.
Yogeśvara: (French: Would you like a translation?)
Reporter: Oui.
Yogeśvara: (from this point Yogeśvara translates some of the dialogue)
Prabhupāda: And to get help for this realization we are concerned with everything. Naturally, politics, economics, science, art, philosophy, everything is included. And that is the perfection of all other subject matter. Everything has got an objective. So any of these departmental knowledge, namely politics, economics, art, science, philosophy, religion, art, science, philosophy, religion, everything should be aimed to achieve this end, God realization.
1974 Conversations and Morning Walks
French Woman: No, I don't understand it by hearing it. You have to read it.
Prabhupāda: Na hanyate, does not die, hanyamāne śarīre, apparently, the body being dead, the soul is never dead. (French)
Yogeśvara: So... Shall I explain that one? What the good Pastor—are they called Pastor?—describes is that in order for there to be a dialogue, we have to respect each others' positions, not that we will try to convert the other. He says just as we respect you have an absolute faith in the Vedic philosophy, so also there must be respect that the Christian interpretation of the life of Lord Jesus and his death...
Prabhupāda: Oh, I think I have better respect than him to Jesus Christ. I say he does not die. He says he dies. (French) So far respect is concerned, I have more respect than them. They want to see Jesus Christ dead. I don't want to see him dead.
1975 Conversations and Morning Walks
Psychiatrist (Hṛdayānanda): He's saying again that he thinks the difference between man and animal is that the man can postpone his desires or feelings or sublimate them. Then he also said that he did not come so much for dialogue. He wanted to hear our position, but... I don't know what he's saying. These questions and answers seem to disturb him.
Prabhupāda: Eh?
Psychiatrist (Hṛdayānanda): He said that he came here... he wants to know, more or less, our views on psychiatry.
Prabhupāda: Of course, I am not a psychiatrist, but what is the subject matter of psychiatrist? May I know? So far I know, that when a man becomes mad, he requires consultation of a psychiatrist. Is that all right?
Prabhupāda: No, anyone, anyone. What Kṛṣṇa is saying, He is saying as a person. Aham. You know the Sanskrit word? Aham, "I," first person. So why these foolish interpreters, they interpret "imperson"? What right they have got? They have no right. Suppose you are teaching something from your own point of view. What right I have got to say that "This is not Mr. Such and such opinion. What I say, that is opinion"? Is that very good judgment? You are saying something from your point of view, and I poke my nose that "This should be spoken like this." Is this honesty?
Dr. Copeland: It's a difference of opinion.
Prabhupāda: No, why should you... I showed opinion on your book? If I have got opinion, I publish another book. Why should I interpret, why shall I poke my nose in your business?
Dr. Copeland: Yeah, but the dialogue is how you learn. Oh, yes.
Prabhupāda: No, that is most dishonest. Oh, yes. You cannot interpret my book in your own way. That is not allowed. No gentleman will do that. You, if you have got a different view, you put your view in your own book. Don't drag my book. That is honesty. And because my book is popular, you take advantage of my book, and you interpret in your own way... This is most dishonest. You cannot do that.
Prabhupāda: What is that dialogue? Harikeśa: I haven't looked into it exactly, but I've seen.... This is too... Prabhupāda: Hmm? Harikeśa: He's too insane to read quickly. Prabhupāda: No, read it. Let us see. Harikeśa: OK. "The fundamental premises of the theory of knowledge of Mock(?) and Averniu..., Avanarias(?) are frankly, simply and clearly expounded by them in their early philosophical works. To these works we shall now turn, postponing for later treatment an examination of the corrections and ammendations subsequently made by these writers. 'The task of science,' Mock(?) wrote in 1872, 'can only be: 1. to determine the laws of connection of ideas, psychology; 2. to discover...' " Prabhupāda: That is not science, ideas. Harikeśa: He's saying to determine the laws of connection of ideas. Prabhupāda: Eh? Harikeśa: He says he wants to determine the laws of connection of ideas. Prabhupāda: But idea is also not fact. And what is other word? Harikeśa: "The laws of connection of ideas." Prabhupāda: If the idea is imperfect, then where is, what is the meaning of this law? That is also imperfect.
1976 Conversations and Morning Walks
Tamāla Kṛṣṇa: It says "Profit without any honor." He quotes you in here. It says "Swami Prabhupāda, spiritual leader of the International Society for Krishna Consciousness, and Bill Faill, Durban, South Africa, of the Natal Mercury Reporter, had the following dialogue: (reads from magazine) Bill Faill: 'Do you think that Transcendental Meditation is helping people?' Prabhupāda: 'They do not know what real meditation is. Their meditation is simply a farce, another cheating process by the so-called swamis and yogis. So everyone is talking about meditation, but no one knows what meditation really is. These bluffers use the word meditation, but they do not know the proper subject for meditation. They are simply talking bogus propaganda.' Bill Faill: 'But isn't meditation helpful in getting people to think straight?' Prabhupāda: 'No, real meditation means to achieve a state in which the mind is saturated by God consciousness.' "
Prabhupāda: Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). This is the Vedic version. When one man's mind is fully absorbed in the Supersoul, Viṣṇu, that is called meditation. And Bhagavad-gītā confirms,
- yoginām api sarveṣāṁ
- mad-gatenāntarātmanā
- śraddhāvān bhajate yo māṁ
- sa me yuktatamo mataḥ
- (BG 6.47)
These are the Vedic version. These rascals, some light, some this, some that.
Ali: What is the purpose of this internal dialogue? Internal dialogue, we talk to ourselves all the time, we can't be silent.
Prabhupāda: You talk with whom? There must be second person. When you talk, you are one person, and another person must be there. Who is that other person? With whom you talk?
Ali: With the self.
Prabhupāda: Then you are lunatic. Just like a lunatic, he talks alone.
Ali: No, this is silent talk, like the mind, you can't stop.
Prabhupāda: No, the idea is when you talk of talking, there must be two. So self, then you have to admit the self becomes two, otherwise there is no talking. This is good, that one is Superself, another is subordinate self. So when the subordinate self is able to talk with the Superself, then he gets right direction, his life is very successful.
Prabhupāda: All right. That's nice. What is that? Again?
Ātreya Ṛṣi: Yes. (movie dialogue—break) Would you like to see another, Śrīla Prabhupāda?
Prabhupāda: Yes, why not?
Harikeśa: "As Brilliant As the Sun"? This film is really first class. (some discussion while setting up film) (break)
Prabhupāda: This is due to American boy's cooperation.
Mr. Sahani: Yes, very nice. A great achievement.
Ātreya Ṛṣi: Due to Śrīla Prabhupāda's mercy.
Prabhupāda: And now we are trying Middle East with the cooperation of Iranians.
Mr. Sahani: I'm sure next year there'll be a film on Iran. When are you going to make the public announcement for this temple?
Ātreya Ṛṣi: It is announced. Śrīla Prabhupāda's visit was sufficient.
Prabhupāda: It is announced by Caitanya Mahāprabhu, pṛthivīte āche yata nagarādi grāma. As many towns and villages are there on the surface of the globe, this movement will go on. Sarvatra pracāra haibe mora nāma. This will go on. It is already predicted by Caitanya Mahāprabhu.
Indian man (3): I was reading this yesterday, the Eleventh Chapter. There are twelve, twelve chapters. There Kṛṣṇa Bhagavān had a dialogue with Uddhava.
Pradyumna: He's referring to Ekādaśa-skandha of the Bhāgavatam.
Prabhupāda: Uddhava.
Indian man (3): And there I felt, I thought that whenever we meet I'll bring up this question with you. 'Cause the way in which it has been translated in Hindi which I read it does create a little question as to what Bhagavān Himself said about the status of the soul, the individual soul, and relationship, (indistinct). Because although I think I should have got it, they don't give it to the life members.
Pradyumna: Yes, Bhāgavatam, we're up to the Seventh Canto now in the printing. Yes, the canto has come out. So Saptama-skandha, pādyokta. We're up to that.
Indian man (3): Now, well then if it is, if the member is (indistinct). Now in the Eleventh there is...
Prabhupāda: Eleventh Canto, yes. When you will remember the verse?
Indian man (3): No, no, number (indistinct) again and again I had gone to (indistinct) and as to that, ultimately there is no difference. As soon as this (indistinct) when it comes. I would like this because I belong to the sect of our country, middle sect, from Swami Narayana. He's based on Rāmānujācārya philosophy which says that all the souls are there, they are the body of the creator Bhagavān. Just as the human ātmā has a body, this means there is the difference also identity. Identity is one and yet they have their own place. That have been the faith (indistinct). Now in many places this sometimes this differentiation remains, sometimes there is things said which wipe it out. I thought you would be the best person to give a guidance...
Prabhupāda: As you say that, Kṛṣṇa also says in the Bhagavad-gita, mamaivāṁśo jīva-bhūtaḥ (BG 15.7). We living entities, we are part and parcel of God. Aṁśa. So any common man can understand....
Correspondence
1967 Correspondence
I am pleased to learn that you are conducting classes very nicely and Krishna is supplying you intelligence to answer some critical questions by the audience. It is very good news. The more one can meet opposite elements successfully the more one is supposed to be advanced in Krishna consciousness. To a sincere heart Krishna gives all intelligence to combat such dialogues. Be sincere servant of Krishna and Krishna gives you everything. By the Grace of Krishna you are now engaged in some good work. Do it sincerely and help the organization to your best.
1972 Correspondence
Regarding the dramas, my point is not to deviate from gravity and compromise or distract from the situation. Keep this point in vision and continue. That is a very good proposal to stage one play based upon Lord Caitanya. Read TLC on the stage, just like Caitanya Mahaprabhu is giving instruction to Sanatana Goswami, and the actors may speak little philosophy, without need for special costumes or other things. Then kirtana. There must be always kirtana. Dialogue, kirtana; then again dialogue, again kirtana; again repeat; like that. No humor should be there, just philosophy and kirtana. If it is successful, then the same dialogue-kirtana may be followed by other sankirtana parties in Europe and America.
| Page Title: | Dialogue |
| Compiler: | Rishab, UmaI |
| Created: | 17 of Jun, 2011 |
| Totals by Section: | BG=1, SB=0, CC=0, OB=1, Lec=8, Con=10, Let=2 |
| No. of Quotes: | 22 |