Esoteric

Expressions researched:
"esoteric" |"esoterically"

SB Cantos 10.14 to 12 (Translations Only)

SB 11.21.35, Translation:

The Vedas, divided into three divisions, ultimately reveal the living entity as pure spirit soul. The Vedic seers and mantras, however, deal in esoteric terms, and I also am pleased by such confidential descriptions.

Renunciation Through Wisdom

If the stalwarts of society are not willing to declare that Lord Viṣṇu is the omnipresent Absolute Truth, and that He is all-pervasive due to His being both a person as well as formless, then what can the lesser men, the man on the street, understand about this esoteric subject matter?

Renunciation Through Wisdom 1.6:

Alas! The times are such that those who are considered leaders and stalwarts of society are more viciously inimical to God than others. Therefore, what devotional service for Lord Viṣṇu's satisfaction can they perform? And if they cannot perform devotional service, then how will they gain release from their innumerable sins? If the stalwarts of society are not willing to declare that Lord Viṣṇu is the omnipresent Absolute Truth, and that He is all-pervasive due to His being both a person as well as formless, then what can the lesser men, the man on the street, understand about this esoteric subject matter? The Supreme Lord is the sole proprietor of everything. We cannot take the position of the enjoyer and proprietor of this material world. Whatever the Supreme Lord mercifully gives us as His remnants, that alone should we accept. We must never desire another's property. As the Īśopaniṣad states,

Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong."

Only when the leaders of society center all their activities on the Supreme Lord, Viṣṇu, will these activities bring good fortune and benediction to the leaders themselves, as well as to their followers. But if the leaders avoid performing their activities for Lord Viṣṇu and instead pose as Lord Viṣṇu themselves—taking worship, wealth, and praise from their followers and returning the same to them as remnants—then others might become attracted by their pretentious renunciation and thus follow their path to doom.

In the Māyāvāda school of philosophy, discussions on pure knowledge can throw some light on the real nature of the Absolute Truth, but they are unable to fully reveal the esoteric and personal aspects of the Supreme Absolute Being.

Renunciation Through Wisdom 1.7:

Stalwarts of society like Mahātmā Gandhi are trying in various ways to usher in an age of peace, but because such endeavors are not inspired or blessed by the spiritually evolved saints, they are not turning out successful, nor will they be fruitful in the future. The God of the monists, or Māyāvādīs, cannot eat, see, or hear. Such a concocted, formless God can never bring peace to the world. How can a God who has no sensory organs see the miseries of the people or hear their heartfelt prayers? To worship such a formless God in the name of searching for spiritual truth can only produce misfortune in the world, never good fortune. In the Māyāvāda school of philosophy, discussions on pure knowledge can throw some light on the real nature of the Absolute Truth, but they are unable to fully reveal the esoteric and personal aspects of the Supreme Absolute Being. These dry, empirical discussions fall far short of their objective: a complete understanding of the Absolute Truth. Therefore only if leaders like Mahatma Gandhi strive to realize the Supreme Absolute Person-not a formless energy—can they truly benefit human society.

There is actually no room for extracting some alternative meaning and then giving a so-called esoteric dissertation on the Bhagavad-gītā.

Renunciation Through Wisdom 1.9:

The pious and saintly Vaiṣṇavas understand the exact meaning of the Bhagavad-gītā. The simple message of the Gītā is self-illuminated like the sun. Its knowledge is not hidden under a gloomy shroud of impersonalism. There is actually no room for extracting some alternative meaning and then giving a so-called esoteric dissertation on it. The devotees of Lord Kṛṣṇa alone can fully take to heart the instructions of the Gītā, and by acting accordingly they are liberated from the awesome and eternal enslavement of the cycle of karma. Such persons are not restricted to a particular country, race, or society. The Lord's devotees belong to a class of their own—they form a spiritual society unhindered by geographical conditions. God is not the monopoly of any particular group. Therefore the message of the Gītā, being universal can be followed by anyone and everyone.

The highest esoteric truth is that Lord Kṛṣṇa is the Supreme Absolute Truth and that both the living entities and the material world are His subordinate energies.

Renunciation Through Wisdom 2.2:

The material nature is the result of the transformation of the Lord's energies. Both the energies and the energetic are inconceivable, and they are simultaneously one and different. Hence the phrase sarvaṁ khalv idaṁ brahma, ("Everything is Brahman") in fact declares that everything consists of transformations of the Supreme Lord's material and spiritual energies. The transformation of His energies neither increases nor decreases the Supreme Absolute Truth; hence Brahman is described as changeless. And the inferior energy, being only the reflection of Brahman, is nirākāra, impersonal.

Śrī Caitanya Mahāprabhu propagated the philosophy of the simultaneous oneness and difference of the Lord and His energies. The highest esoteric truth is that Lord Kṛṣṇa is the Supreme Absolute Truth and that both the living entities and the material world are His subordinate energies. Those who fail to understand this principle are materialists, while those who do understand it and are trying to reestablish their relationship with Lord Kṛṣṇa are liberated souls, devotees of the Lord.

The Lord's birth and activities are all transcendental and miraculous. And those who can comprehend this esoteric truth attain the highest perfection.

Renunciation Through Wisdom 2.7:

The Supreme Lord incessantly manifests His ever-fresh transcendental pastimes within this unlimited material universe, which He has created. These pastimes, known as bhauma-līlā, have been going on since time immemorial. The sun remains in one place, yet somewhere on earth people see it rising, while elsewhere people see it setting. This rising and setting has been going on since the dawn of creation. Similarly, although Lord Kṛṣṇa eternally resides in Goloka, His eternal abode, He manifests His transcendental pastimes at every moment in the countless universes of this cosmic creation. As it is a mistake to think the sun rises and sets, it is a gross misconception to think that Lord Kṛṣṇa was born on such-and-such a day and was slain by someone on such-and-such a day. The Lord's birth and activities are all transcendental and miraculous. And those who can comprehend this esoteric truth attain the highest perfection. As the Lord states in the the Bhagavad-gītā (4.9),

janma-karma ca me divyam

evaṁ yo vetti tattvataḥ

tyaktvā dehaṁ punar janma

naiti mām eti so 'rjuna

One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.

The only way to cure this mental disease is to wholeheartedly follow Lord Caitanya's instruction to chant the holy names of Kṛṣṇa. This will cleanse the heart of all impurities. Until this esoteric truth is propagated widely, the world will remain deprived of the panacea that cures all mental diseases.

Renunciation Through Wisdom 2.9:

Factually, whatever problems crop up in the world are caused by the mind. Paṇḍitas have researched the scriptures thoroughly and held many discussions on this topic. If we can follow the example set by the subjects of King Ambarīṣa, who under his guidance concentrated their minds on the lotus feet of Lord Kṛṣṇa, then the mind can be cured of all ills. Any other process will bring upon us the fate described by Prahlāda Mahārāja in the Śrīmad-Bhāgavatam (5.18.12): harāv abhaktasya kuto mahad-guṇāḥ manorathenāsati dhāvato bahiḥ.

... a person devoid of devotional service and engaged in material activities has no good qualities. Even if he is adept at the practice of mystic yoga or the honest endeavor of maintaining his family and relatives, he must be driven by his own material speculations and must engage in the service of the Lord's external energy. How can there be any good qualities in such a man?

The only way to cure this mental disease is to wholeheartedly follow Lord Caitanya's instruction to chant the holy names of Kṛṣṇa. This will cleanse the heart of all impurities. Until this esoteric truth is propagated widely, the world will remain deprived of the panacea that cures all mental diseases.

The subject matter that needs to be promulgated among the people is not some cheap, sentimental concoction meant to deceive them; it is in fact a deeply profound and esoteric theology.

Renunciation Through Wisdom 2.12:

O people of the world! Please try to translate the Gītā's message into action and channel your thoughts toward Lord Kṛṣṇa's lotus feet. Serve Him with your mind and body. If you dovetail all your energy in the Lord's service, then not only will you feel intense exhilaration in this lifetime, but you will be immersed in eternal bliss in the spiritual world, perpetually serving Him. The most munificent incarnation of Godhead, Lord Caitanya Mahāprabhu, recently advented in the Age of Kali to propagate this message. By the great fortune of all Bengalis, He appeared in Bengal and blessed the Bengali race. Thus Bengalis can preach His mission and instructions to the entire human race and deliver the people of the planet and themselves. The presentation of this knowledge in a systematic and scientific manner will bring about universal sublime peace. Yet the shocking fact is that thirteen unauthorized cults have mushroomed into prominence and are fast expanding their illegitimate fold with naive disciples. What one fails to comprehend is how the leaders of these cults, who have never accept discipleship and tutelage from any bona fide spiritual master, can suddenly rise to the position of spiritual master themselves. The subject matter that needs to be promulgated among the people is not some cheap, sentimental concoction meant to deceive them; it is in fact a deeply profound and esoteric theology. The words of Lord Caitanya can never be disseminated by unscrupulous self-styled "gurus" who fake spiritual sentiments to impress the ignorant mass of people. All saintly persons beware!

Those who are keen to engage in deep discussions on the esoteric conclusions of the scriptures should certainly delve into the philosophy of the Vedānta-sūtra. The point to be emphasized is that a well-versed Vedānta philosopher is not a philosopher in the line of Śaṅkarācārya but is actually a Vaiṣṇava spiritual preceptor, a liberated soul.

Renunciation Through Wisdom 3.2:

The process of jñāna-yoga has been delineated in the Vedānta-sūtra, the philosophical essence of the Vedas. The Supreme Lord, Kṛṣṇa, accepts the authority of the Vedānta-sūtra and considers the philosophical presentation proper. Up till the present day, every spiritual line, even in the impersonalist school, has based its philosophical authority on the Vedānta-sūtra. And the Śrīmad-Bhāgavatam is the natural and faultless commentary on the Vedānta-sūtra. This is Lord Caitanya's opinion.

Learned circles consider a disciplic line bereft of a commentary on the Vedānta-sūtra to be unauthorized and useless. Śrīpāda Śaṅkarācārya's Vedānta commentary, entitled Śārīraka-bhāṣya, is the main commentary of the impersonal, monistic school. Among the Vaiṣṇavas, besides Śrīpāda Rāmānujācārya's commentary, Śrīla Baladeva Vidyābhūṣaṇa's Govinda-bhāṣya is the main commentary in the line of Lord Caitanya, known as the Mādhva-Gauḍīya-sampradāya.

Those who are keen to engage in deep discussions on the esoteric conclusions of the scriptures should certainly delve into the philosophy of the Vedānta-sūtra. The point to be emphasized is that a well-versed Vedānta philosopher is not a philosopher in the line of Śaṅkarācārya but is actually a Vaiṣṇava spiritual preceptor, a liberated soul.

The profound esoteric conclusions Lord Caitanya revealed in a few aphorisms of instruction to Śrī Sanātana Gosvāmī are only partially discussed in all the works of Śrī Aurobindo.

Renunciation Through Wisdom 3.4:

The profound esoteric conclusions Lord Caitanya revealed in a few aphorisms of instruction to Śrī Sanātana Gosvāmī are only partially discussed in all the works of Śrī Aurobindo. In language full of complex syntax and obscure terms, Śrī Aurobindo tries to express the knowledge that is easily available through the practice of vaidhi-bhakti, devotional service rendered according to regulations given by the authorized spiritual master and the scriptures. Because of his high-flown literary style, and for other technical reasons, Śrī Aurobindo's writings are not easily understood by the ordinary reading public, and so his literature is, in a sense, ineffectual.

The six Gosvāmīs of Vṛndāvana excavated this extraordinary esoteric essence of the Vedas and described the workings of the internal potency of the Lord.

Renunciation Through Wisdom 3.5:

Śrī Aurobindo has accomplished something commendable by presenting today's learned circles with a "new" concept: instead of trying to deny the inherent qualities of consciousness, one should transform one's mundane consciousness into supramental consciousness by engaging in service of the Supreme Lord under the direction of His divine potency. Of course, those who prefer to emulate the modern philosophers rather than the realized souls of bygone ages will find Śrī Aurobindo's presentation novel. But those who follow in the footsteps of pure, loving devotees of the Lord linked to an authorized disciplic succession know that Śrī Aurobindo's words echo the annals of age—old wisdom. Indeed, they sound close to the essence of the Vedas.

The six Gosvāmīs of Vṛndāvana excavated this extraordinary esoteric essence of the Vedas and described the workings of the internal potency of the Lord. Before the advent of Lord Caitanya, subjects of this nature had never been discussed in such detail by any spiritual authority. Śrīla Rūpa Gosvāmī, in his play Vidagdha-mādhava, glorifies Lord Caitanya's unique contribution to mankind:

anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau

samarpayitum unnatojjvala-rasāṁ sva-bhakti-śrīyam

hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ

sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ

May that Lord who is known as the son of Śrīmatī Śacīdevī be transcendentally situated in the innermost core of your heart. Resplendent with the radiance of molten gold, He has descended in the Age of Kali by His causeless mercy to bestow what no incarnation has ever offered before: the most elevated mellow of devotional service, the mellow of conjugal love.

The brahmacārī read the book and came to us a little dissatisfied, though the book itself was deeply esoteric. The reason for his dissatisfaction was that Dr. Radhakrishnan's writing lacked spiritual insight.

Renunciation Through Wisdom 4.1:

Once one of the brahmacārīs of our āśrama met Dr. Sarvapalli Radhakrishnan, who is a spiritualist of sorts and an erudite scholar. Dr. Radhakrishnan is the vice-president of India as I write this essay. On meeting him, our brahmacārī received from him a copy of his Bhagavad-gītā as a gift. Dr. Radhakrishnan had translated this Gītā into English and written a commentary on it, and it sold well in the market for ten rupees in those days (1954).

The brahmacārī read the book and came to us a little dissatisfied, though the book itself was deeply esoteric. The reason for his dissatisfaction was that Dr. Radhakrishnan's writing lacked spiritual insight: in many places he had mishandled and misinterpreted the text, and thus he had made his book unacceptable to spiritualists in the line of pure devotion. This is a perfect example of the Śrīmad-Bhāgavatam's statement (1.1.1) that "by Him even the great sages and demigods are placed into illusion" (muhyanti yat sūrayaḥ). When the Lord so easily bewilders Lord Brahmā, Lord Śiva, Lord Indra, and other great universal controllers, it is not at all surprising that Dr. Radhakrishnan is placed into illusion.

Since the Supreme Lord is transcendental, His words are also transcendental, and hence the esoteric subject matter of the Bhagavad-gītā can be received only through a disciplic succession that is equally transcendental.

Renunciation Through Wisdom 4.2:

Upon seeing the devotion of the South Indian brāhmaṇa as he read the Gītā, Lord Caitanya embraced him and then told him that he had perfected the reading of the Gītā. What fool would deny that Lord Caitanya's approval is far superior to millions of university doctorates? This accolade from the Lord proves that the Bhagavad-gītā cannot be studied with material intelligence. The knowledge of the Gītā must be received through the chain of ācāryas, or spiritual masters, coming down in disciplic succession. That is the only method; otherwise studying the Gītā is an exercise in futility. The scriptural conclusion is that since the Supreme Lord is transcendental, His words are also transcendental, and hence the esoteric subject matter of the Bhagavad-gītā can be received only through a disciplic succession that is equally transcendental.

Those who try to understand the Bhagavad-gītā by receiving it from one in the disciplic succession coming down from Arjuna can actually understand its esoteric knowledge; others fail miserably.

Renunciation Through Wisdom 4.3:

In the Bhagavad-gītā, Arjuna glorifies Lord Kṛṣṇa as akṣara, Parabrahman, and ādi-deva (the original Personality of Godhead). Dr. Radhakrishnan writes that the term akṣara, "inexhaustible," is synonymous with the word avyaya, "without deterioration." Therefore why does he conclude that Lord Kṛṣṇa and His body are different? This we fail to understand. On page 275, Dr. Radhakrishnan admits that Arjuna says Lord Kṛṣṇa is Parabrahman, Bhagavān, the Absolute Truth. In the same book and on the same page he writes something quite incoherent and fictitious and attributes it to Arjuna: "Arjuna states that the Supreme (Śrī Kṛṣṇa) is both Brahman and Īśvara, Absolute and God." If Dr. Radhakrishnan possesses such a sketchy and incorrect perception of the Gītā that he thinks Bhagavān is different from Brahman then how can he claim to have read the Gītā? He argues that Bhagavān and Supersoul Kṛṣṇa are products of māyā, while Brahman is not! Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī has severely criticized such speculative philosophy. In the Caitanya-caritāmṛta he writes, "Not knowing that Brahman, Paramātmā, and Bhagavān are all features of Kṛṣṇa, foolish scholars speculate in various ways."

We accept both Arjuna and Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī as greater authorities than Dr. Radhakrishnan. Arjuna directly heard the Bhagavad-gītā, and the President of India, Dr. Rajendraprasad, has accepted Śrī Caitanya-caritāmṛta as an authentic and authoritative scripture. Those who try to understand the Bhagavad-gītā by receiving it from one in the disciplic succession coming down from Arjuna can actually understand its esoteric knowledge; others fail miserably.

Śrīla Jīva Gosvāmī was especially empowered by his spiritual masters to direct his writings toward the scholars and philosophers and make them understand this esoteric knowledge.

Renunciation Through Wisdom 4.3:

There is no one who possesses more knowledge than Lord Caitanya. The knowledge of Kṛṣṇa consciousness, which is logical and scientific, must be received from Lord Caitanya. Has Dr. Radhakrishnan anywhere discussed Lord Kṛṣṇa on the basis of the precepts of Śrīla Jīva Gosvāmī, who is in the direct spiritual line of Lord Caitanya? We request Dr. Radhakrishnan to study the Ṣaṭ-sandarbha of Śrīla Jīva Gosvāmī. He was especially empowered by his spiritual masters to direct his writings toward the scholars and philosophers and make them understand this esoteric knowledge. Another philosopher of his stature is yet to be born; in fact, no one in the future will be able to surpass him in erudition. We hope that since Dr. Radhakrishnan is a philosopher, he will not reject Śrīla Jīva Gosvāmī's precepts.

Genuine Indian religious philosophy teaches that there are both oneness with God and difference from Him. This concept of simultaneous oneness and difference has been termed viśiṣṭā-dvaita, dvaitādvaita, śuddhādvaita, and acintya-bhedābheda-tattva. If this esoteric concept were false, then Kṛṣṇa would not be worshiped throughout India, practically in every home.

Renunciation Through Wisdom 4.3:

Dr. Radhakrishnan has never directly perceived the supreme transcendental personality, Lord Śrī Kṛṣṇa. Although Lord Kṛṣṇa is right in front of him, he cannot see Him, and thus out of delusion he calls Him a historical person. Genuine Indian religious philosophy teaches that there are both oneness with God and difference from Him. This concept of simultaneous oneness and difference has been termed viśiṣṭā-dvaita, dvaitādvaita, śuddhādvaita, and acintya-bhedābheda-tattva. If this esoteric concept were false, then Kṛṣṇa would not be worshiped throughout India, practically in every home. He is worshiped not as a historical figure but as the Supreme Lord. Kṛṣṇa's position as the Supreme Godhead is firmly established by the authoritative text Śrīmad-Bhāgavatam, which is the natural commentary on and essence of the Vedānta-sūtra and the Gāyatrī mantra. Many scholarly Māyāvādīs far more erudite than Dr. Radhakrishnan have tried to shake the faith of the general populace, but since time immemorial Kṛṣṇa temples have mushroomed by the millions—a slap in the face for the Māyāvādīs and atheists, who claim the Lord Kṛṣṇa is an ordinary mortal. In the future also, more Kṛṣṇa temples will be built to frustrate the agnostics and nonbelievers. All Viṣṇu temples are authorized by the scriptures and ācāryas. It hardly seems likely that, just for the sake of Dr. Radhakrishnan, the entire Indian population is going to strike a compromise with Māyāvāda philosophy.

Among the countries of this meagre planet earth, Bhārata-varṣa, or India, is the best because since the dawn of creation Indian sages have exhibited the most exceptional skill in pursuing the esoteric spiritual science.

Renunciation Through Wisdom 4.3:

Among the countries of this meagre planet earth, Bhārata-varṣa, or India, is the best because since the dawn of creation Indian sages have exhibited the most exceptional skill in pursuing the esoteric spiritual science. In days of yore, these sages could communicate with the higher planetary systems. But today India is in such a bad condition that we are not willing to follow the instructions of previous sages. We are willing to accept Kṛṣṇa as a historical figure, but by devious means we try distort His instructions with confusing philosophical jargon. This is proof of India's undesirable state. India now has become eager to do away with the real God and replace Him with many fake Gods. This is the greatest misfortune for India.

The Gosvāmīs' esoteric logic and profound analytical philosophy have not yet caught the attention of modern thinkers, and the burden of guilt for this discrepancy must indeed fall on us.

Renunciation Through Wisdom 4.4:

One who really wants to know Kṛṣṇa must follow the path He prescribes in the Bhagavad-gītā (18.55): bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ. "One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service." Except for devotional service, there is no way to understand Kṛṣṇa. When Lord Kṛṣṇa appeared in the form of Lord Caitanya Mahāprabhu, He gave the same instruction about attaining Kṛṣṇa through devotional service, so it is certain that Kṛṣṇa can be approached only in this manner. Following in the disciplic line of Lord Caitanya, the six Gosvāmīs of Vṛndāvana have written extensive literature with detailed explanations of Lord Kṛṣṇa. These confidential revelations are yet to be properly broadcast in the world. The Gosvāmīs' esoteric logic and profound analytical philosophy have not yet caught the attention of modern thinkers, and the burden of guilt for this discrepancy must indeed fall on us. The Gauḍīya Maṭha mission was founded to propagate the words of Śrīla Rūpa Gosvāmī and Śrīla Raghunātha dāsa Gosvāmī.

Not only do the incarnations appear, but Lord Kṛṣṇa, the source of all incarnations, also appears, both as Himself and as an incarnation. These esoteric subjects are understood by the Lord's devotees, not by others, even though they may be erudite sholars.

Renunciation Through Wisdom 4.5:

All these incarnations of the Supreme Lord are full-fledged divinities. They are not influenced by anyone's whims; they do not become impersonal or formless upon someone saying so. They are eternally present. When They deem it necessary, They appear in their original transcendental forms, and then They disappear, just as the sun rises and sets. After Their appearance They perform manifest pastimes, and after Their disappearance They continue with Their unmanifest pastimes. According to the above-mentioned Brahma-saṁhitā text, Lord Kṛṣṇa is the original Supreme Personality and all the incarnations are His partial expansions. But the Lord's incarnations are never in the category of the jīvas. Śrīla Vyāsadeva has also expounded this truth in the Śrīmad-Bhāgavatam (1.3.28): ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam. "All the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Śrī Kṛṣṇa is the original Personality of Godhead." In other words, not only do the incarnations appear, but Lord Kṛṣṇa, the source of all incarnations, also appears, both as Himself and as an incarnation. These esoteric subjects are understood by the Lord's devotees, not by others, even though they may be erudite sholars.

This Kali-yuga is very special because Lord Caitanya appears in this age in His original form and propagates the esoteric science of pure love of Godhead.

Renunciation Through Wisdom 5.1:

The cycle of four yugas, or millenniums—namely, Satya, Tretā, Dvāpara, and Kali—goes around a thousand times in one day of Lord Brahmā. The Bhagavad-gītā (8.17) confirms this: sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ. "By human calculation, a thousand ages taken together form the duration of Brahmā's one day." According to the Vedic calculation, one day of Brahmā sees the coming and going of fourteen Manus. Therefore, each Manu lives for seventy-one cycles of the four millenniums. At present we are in the period of Vaivasvata Manu, in the twenty-eighth cycle of the four millenniums, and it is the Kali-yuga. This Kali-yuga is very special, however, because Lord Caitanya appears in this age in His original form and propagates the esoteric science of pure love of Godhead. All this we learn from the scriptures. We have great expectations that this science of pure love of Godhead will be propagated world-wide in the immediate future.

Once faith becomes steady, all mental agitations and doubts clear up due to constant worship of the Lord. One then practices bhajana (chanting meditation) of a very esoteric and elevated nature, and this leads one to the stage of love of Godhead.

Renunciation Through Wisdom 5.1:

At times, when doubts and restlessness assail us, we must remain fixed in our resolve. The best remedy for doubts is to seek the association of saintly persons. Saintly souls who are learned in the conclusions of the revealed scriptures and have realized the Supreme Lord can dissipate our doubts and calm our restless mind with unequivocal instructions and exemplary actions. When Kṛṣṇa conscious topics, which are both very potent and nectarean to the ears and heart, are heard and discussed in the association of saints, then faith in the Supreme Lord gradually increases, along with attraction and devotion to Him. Faith inspires initial surrender, and later, by the powerful influence of saintly association, one's faith deepens and becomes steady. Once faith becomes steady, all mental agitations and doubts clear up due to constant worship of the Lord. One then practices bhajana (chanting meditation) of a very esoteric and elevated nature, and this leads one to the stage of love of Godhead. To attain this state, saintly association is imperative; there is no substitute.

Without the mercy of the Supreme Lord, such esoteric subjects are incomprehensible, even if one spends many years researching them.

Renunciation Through Wisdom 5.1:

There is a wide gulf between superficial dabbling in philosophy to impress people with a few stock phrases, and a sincere search for knowledge of the Absolute. Through the speculative process it is impossible to fathom the inconceivable topics concerning the Absolute Truth, for they can be understood only through the science of devotion. As Śrīla Rūpa Gosvāmī writes in his Bhakti-rasāmṛta-sindhu, quoting from the Mahābhārata:

acintyāḥ khalu ye bhāvā

na tāṁs tarkeṇa yojayet

prakṛtibhyaḥ paraṁ yac ca

tad acintyasya lakṣaṇam

"Anything transcendental to material nature is inconceivable and thus cannot be grasped through mundane arguments. Therefore one should not try to understand transcendental subjects in this way."

Without the mercy of the Supreme Lord, such esoteric subjects are incomprehensible, even if one spends many years researching them. Beyond the sensual realm lie indirect, subtle perceptions, which need to be properly understood. But they can be understood properly only if one sees their relationship to the inconceivable, transcendental Absolute Truth. Without seeing this connection, one will find all discussion of these subtle perceptions to be like beating the chaff for grain—a mere exercise in futility that brings only frustration and distress. Such empty sophistry may show off some mundane erudition, but it cannot help one make spiritual progress. In fact, these dry empirical debates often create big hurdles. So it is better to avoid them.

1974 Conversations and Morning Walks

No, not hidden but open because Absolute is not different from His name. Therefore when you chant the name of the Absolute that means you associate with the Absolute.

Room Conversation with Professor Durckheim German Spiritual Writer -- June 19, 1974, Germany:

Dr. Saher: Has the name a special esoteric meaning? And is the technique of chanting the name, has this a special hidden purpose that the unenlightened...

Prabhupāda: No, not hidden but open because Absolute is not different from His name. Therefore when you chant the name of the Absolute that means you associate with the Absolute. And as soon as you associate with the Absolute you become purified.

Dr. Saher: Like iron in fire.

Prabhupāda: Yes, that's right.

1975 Conversations and Morning Walks

Whatever it may be, it is material. Therefore Kṛṣṇa says, sarva-dharmān parityajya. "Give up all this type of false religion." Mām ekaṁ śaraṇaṁ vraja. That means come to Kṛṣṇa consciousness. Ekam, only one.

Room Conversation with Canadian Ambassador to Iran -- March 13, 1975, Iran:

Prabhupāda: No. Tradition, religion, they are all material. They are also all designation. I am thinking I am Hindu, you are thinking you are Christian, he is thinking as Buddhist—these are all designation.

Ambassador: Within each of these there is the esoteric.

Prabhupāda: Whatever it may be, it is material. Therefore Kṛṣṇa says, sarva-dharmān parityajya (BG 18.66). "Give up all this type of false religion." Mām ekaṁ śaraṇaṁ vraja. That means come to Kṛṣṇa consciousness. Ekam, only one. So unless one becomes fully Kṛṣṇa conscious, he is in trouble of this material condition. And our difficulty is that when we want to convince another person about Kṛṣṇa consciousness, he thinks that "I am Hindu, I am Christian, I am Mohammedan, so they are trying to proselytize me." That is the difficulty.

1977 Conversations and Morning Walks

Even it is esoteric, still, Kṛṣṇa must be there.

Room Conversation With Artists and About BTG -- February 25, 1977, Mayapura:

Hari-śauri: We can't produce a magazine without Kṛṣṇa.

Prabhupāda: Without Kṛṣṇa. That is not good. We cannot allow.

Rāmeśvara: I mean, the only place for pictures of Kṛṣṇa...

Prabhupāda: No, every, every...

Rāmeśvara: ...is in illustrating a story. When illustrating one of the pastimes....

Prabhupāda: No. We print... We must, therefore, publish Bhāgavatam, Kṛṣṇa philosophy.

Rāmeśvara: We're publishing Bhāgavatam as an insert in each magazine.

Prabhupāda: Yes, so that must be there.

Rāmeśvara: So then there could be a picture to relate to that.

Prabhupāda: A picture of Kṛṣṇa philosophy in the... Yes.

Hari-śauri: There's always an article of Your Divine Grace anyway, and you're always speaking about Kṛṣṇa.

Prabhupāda: Hm.

Hari-śauri: So surely you could put an illustration on that.

Rāmeśvara: We could, but the standard is we use just Prabhupāda speaking, showing Prabhupāda.

Hari-śauri: But there was that hand pouring that thing into the test tube, which... No one liked that.

Rāmeśvara: No one heard the reason. I don't like it either, but I understand why they did it. You have to hear both sides, you know.

Hari-śauri: Well, there's always a reason. But you have to get to the point-Kṛṣṇa.

Prabhupāda: Even it is eso..., esopheric? What is called?

Devotees: Esoteric.

Prabhupāda: Still, Kṛṣṇa must be there.

Yes. Esoteric and exoteric. But one thing is that it is folly to be wise where ignorance is bliss. If you think that ignorance is bliss, then why should we waste our time and money?

Discussion about Bhu-mandala -- July 5, 1977, Vrndavana:

Bhakti-prema: Kṛṣṇa opened His mouth, His mother Yaśodā saw all this universe.

Prabhupāda: And first of all she became surprised. And next moment, "Whatever it is, my dear Kṛṣṇa, You come on my lap." So it is not for all.

Bhakti-prema: Therefore we should name it Esoteric Geography.

Prabhupāda: Journal?

Bhakti-prema: Esoteric.

Prabhupāda: Yes, esoteric I know. Journal?

Bhakti-prema: Geography.

Prabhupāda: Yes. Esoteric and exoteric. But one thing is that it is folly to be wise where ignorance is bliss. If you think that ignorance is bliss, then why should we waste our time and money?