Bhagavad-gītā is known also Gītopaniṣad, the essence of Vedic knowledge, and one of the most important of the various Upaniṣads in Vedic literature. This Bhagavad-gītā, there are many commentations in English and what is the necessity of another English commentation of the Bhagavad-gītā can be explained in the following way. One American lady, Mrs. Charlotte Le Blanc asked me to recommend an English edition of Bhagavad-gītā which she can read.
Essence (Lectures)
Lectures
Bhagavad-gita As It Is Lectures
Introduction to Gitopanisad (Earliest Recording of Srila Prabhupada in the Bhaktivedanta Archives):
And by that acceptance we are not committing mistake. It has been found by modern chemists, modern science, one Dr. Lal Mohan Gosal, he has very minutely analyzed the cow dung and he has found that cow dung is a composition of all antiseptic properties. So similarly, he has also analyzed the water of the Ganges out of curiosity. So my idea is that Vedic knowledge is complete because it is above all doubts and all mistakes. So, and Bhagavad-gītā is the essence of all Vedic knowledge. The Vedic knowledge is therefore infallible. It comes down through the perfect disciplic succession.
Introduction to Gitopanisad (Earliest Recording of Srila Prabhupada in the Bhaktivedanta Archives):
Therefore in this world the human being is not meant for quarreling like the cats and dogs. They must be intelligent enough to realize the importance of the human life and refuse to act like ordinary animal. He should... A human being should realize the aim of human life. This direction is given in all the Vedic literature, and the essence is given in the Bhagavad-gītā. Vedic literature are meant for the human being and not for the cats and dogs. The cats and dogs can kill their eatable animals, and for that there is no question of sin on their part. But if a man kills an animal for the satisfaction of his uncontrolled taste, he must be responsible for breaking the laws of nature. And in the Bhagavad-gītā it is clearly explained that there are three kinds of activities according to the different modes of nature: the activities of goodness, the activities of passion, the activities of ignorance.
Introduction to Gitopanisad (Earliest Recording of Srila Prabhupada in the Bhaktivedanta Archives):
Because Bhagavad-gītā is spoken by the Supreme Personality of Godhead, therefore people should..., people may not read all other Vedic literatures. Simply if he attentively and regularly reads and hears Bhagavad-gītā, gītā su-gītā kartavyā... And one should adopt this means by all means. Gītā su-gītā kartavyā kim anyaiḥ śāstra-vistaraiḥ. Because at the present age people are embarrassed with so many things that it is hardly possible to divert his attention in all the Vedic literatures. This one literature will do because it is essence of all Vedic literature, and especially spoken by the Supreme Personality of Godhead.
Introduction to Gitopanisad (Earliest Recording of Srila Prabhupada in the Bhaktivedanta Archives):
Just... This Gītopaniṣad is just like a cow, and the Lord is famous as cow boy, and He was milking this cow. Sarvopaniṣado. And it is the essence of all Upaniṣads and represented as the cow. And the Lord being expert cow boy, He is milking the cow. And pārtho vatsaḥ. And Arjuna is just like the calf. And su-dhīr bhoktā. And learned scholars and pure devotees, they are to take this milk. Su-dhīr bhoktā dugdhaṁ gītāmṛtaṁ mahat. The nectar, the milk of Bhagavad-gītā, is meant for learned devotees.
Introduction to Bhagavad-gita As It Is -- Los Angeles, November 23, 1968 :
The Bhagavad-gītā is also known as the Gītopaniṣad. It is the essence of the Vedic knowledge and one of the most important Upaniṣads in Vedic literature. There are many commentaries on the Bhagavad-gītā, and the necessity for another should be explained in the following basis. An American lady asked me to recommend an English edition of the Bhagavad-gītā which she could read. I was unable to do so in good conscience.
Lecture on BG 2.1 -- Ahmedabad, December 6, 1972:
Interpretation is not required when the things are very clear. Just like the sun, sunshine, sunlight. There is no need of a lamp to show the sun. The sun is self-effulgent. It is already there. Light is there. Why one should take a lamp to show the sun? This misinterpretation has killed the spirit, the real essence, of Bhagavad-gītā.
Lecture on BG 2.1-10 and Talk -- Los Angeles, November 25, 1968:
Therefore to become pure or to understand the essence of purity is very confidential. It is not to be acquired by our own efforts, by argument or by being expert in scripture or by becoming a philosopher or a similar way. It is very confidential. Then how? Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). You have to follow a pure devotee, acknowledged devotee. Similarly, in the Bhagavad-gītā, if we follow Arjuna, then we understand Bhagavad-gītā as it is. But if we don't follow Arjuna, if we follow somebody, Dr. Frog, or create our own interpretation, then we remain impure.
Lecture on BG 2.1-10 and Talk -- Los Angeles, November 25, 1968:
Of course, there is cause." "What is that?" "As soon as I take this Bhagavad-gītā, I remember Kṛṣṇa. Kṛṣṇa is sitting as driver and Arjuna is hearing. I have heard the story. I know something of the instruction but cannot read. So as soon as I take this book, this picture comes before me and I simply think, 'Oh, how Kṛṣṇa is nice that He has become a charioteer of His devotee. He is so great. Still, He has accepted a menial service of His devotee.' This gives me so much pleasure that I cry." Caitanya Mahāprabhu embraced him, "Your Bhagavad-gītā reading is perfect. You have taken the essence." So this is the thing. If you simply remember Kṛṣṇa is teaching Arjuna and Arjuna is hearing, if you simply remember the picture, that is sufficient. Even if you think that you cannot read. Because after all we have to become Kṛṣṇa conscious. We haven't got to become a learned man to argue with another learned man. If it is possible we can do that, but that does not make any difference if I cannot argue with others or if I cannot teach very nicely Bhagavad-gītā to others. Simply if I remember this picture, that is perfection. Because we have to become Kṛṣṇa conscious. We have to simply think of Kṛṣṇa. You think in any way. That is your perfection. Smartavyaḥ satataṁ viṣṇuḥ. This is the injunction. You have to think of Viṣṇu always. This is samādhi; this is meditation; this is yoga siddhi, perfection of yoga.
Lecture on BG 2.12 -- Hyderabad, November 17, 1972:
They have been called, they have been designated by Kṛṣṇa as māyayā apahṛta-jñānāḥ. Although they appear to be very learned scholars, but the essence of the knowledge is taken away by māyā. Therefore they say that God and ordinary human being is the same. Māyayā apahṛta... Asura. This is called āsura-bhāva. Āsura-bhāva means not to accept the supremacy of the Lord but think Him as one with all individual souls. But that is not the fact. That is poor fund of knowledge. Actually, when one becomes advanced in knowledge, as it is stated in the Bhagavad-gītā, bahūnāṁ janmanām ante (BG 7.19). In due course of time, after many, many births, when he actually comes to the platform of knowledge, he can understand that "Vāsudeva is great and I am small, I am insignificant." Therefore he surrenders. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19). Bahūnāṁ janmanām ante jñānavān māṁ prapadyate. This is the sign of knowledge. When one surrenders to Kṛṣṇa, the Supreme Personality of Godhead, it is to be understood that he has actually attained knowledge. Otherwise it is ignorance. To think of Kṛṣṇa and ordinary person as equal is not knowledge; it is illusion.
Lecture on BG 2.16 -- Mexico City, February 16, 1975:
Hṛdayānanda: (translating) It is the essence. He calls it some big thing, the essence.
Prabhupāda: "Some." That means he has to clear idea. You do not know what is God clearly. You say, "Some, this, that." That is not clear idea. So how you can understand the part and parcel of God if you do not know what is God? How you can understand what is part and parcel of God?
Lecture on BG 2.27-38 -- Los Angeles, December 11, 1968:
Prabhupāda: This is Kṛṣṇa consciousness. Kṛṣṇa says... Actually this happened... This is the Kṛṣṇa consciousness. One should not think of personal loss or gain. "Kṛṣṇa desires it, so I have to do it," that's all. There is no personal consideration. That is real Kṛṣṇa consciousness. "Kṛṣṇa, You are asking me to do this. I do not like to do this. You give me some other work." That is not Kṛṣṇa consciousness. There is no, I mean to say, yes or no. As Kṛṣṇa says. What Kṛṣṇa says? Kṛṣṇa says the essence of Bhagavad-gītā that "A person who preaches this sublime message of Bhagavad-gītā, he is My dearmost friend in the human society."
Lecture on BG 2.46-47 -- New York, March 28, 1966:
You are present all over your body. Wherever you can try by pinching your body, you will feel some pain, this, this part of this body or this part of this body. And this pain feeling will be stopped as soon as the consciousness is taken away from this body. Dead body, where there is no consciousness, the dead body does not feel even he is chopped up by some chopper, because the consciousness is gone. Therefore, it is not very difficult to understand that "I am the consciousness. I am not this material body." We have discussed all this point. Now, so far scriptures are concerned, there are different scriptures all over the world in the civilized society, but Bhagavad-gītā, the Lord says that "The essence of all scripture is to understand my constitutional position." That's all. All the rituals... We should not be stuck up to the rituals or to the formulas of the... Of course, in the preliminary stages we require to stick to the formulas of religious scriptures. But we must know that the whole idea is targeted to understand my real position. That is the whole idea of all scriptures. In the Bhagavad-gītā it has been very nicely described, yāvān artha udapāne tāvān samplutodake.
Lecture on BG 2.62-72 -- Los Angeles, December 19, 1968:
The same childish play. You see? Simply wasting engagement, valuable time of this human form. Breaking and building, breaking and building. "This motorcar is useless. Another '69 model." And thousands of people are engaged in that '69 model. You see? What is that? In essence, the breaking and building, breaking and building. Just like the child. You see? So unless one has got better engagement, Kṛṣṇa consciousness, surely they will be engaged in this breaking and building, breaking and building. Childish engagement. Paraṁ dṛṣṭvā nivartate (BG 9.59). And so far our students of Kṛṣṇa consciousness, they are trying to get two hours more than twenty-four hours. They have got so much, so many engagements.
Lecture on BG 3.31-43 -- Los Angeles, January 1, 1969:
Tamāla Kṛṣṇa: We're reading from Bhagavad-gītā As It Is, in the chapter entitled Karma-Yoga, page 104, verse thirty-one. "One who executes his duty according to My injunction and who follows this teaching faithfully becomes free from the bondage of fruitive actions (BG 3.31). Purport: This injunction of the Supreme Personality of Godhead Kṛṣṇa is the essence of all Vedic wisdom."
Prabhupāda: Yes. What is Vedic wisdom? Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). Knowledge. Veda means knowledge. What is perfect knowledge? Perfect knowledge is that "My constitutional position is to serve." Bring any man in this world. Who can say that "I am not servant"? Is there any man or woman within this world, within this universe, who is not a servant? Can anyone of you say that you are not servant? Is there anyone? Everyone is servant. Somebody is servant of the society, somebody is servant of the country, somebody is servant of his wife or family, or some cats and dogs, ultimately. One must be a servant.
Lecture on BG 4.1 and Review -- New York, July 13, 1966:
We have discussed this point that our material bondage is due to hankering and lust for dominating over the resources of matter. We are, in essence, we are pure souls, but circumstantially we are now fallen in this material bondage and therefore we are undergoing threefold miseries of material existence. And the whole Bhagavad-gītā scheme is how to get out of this material entanglement and be situated in your real spiritual life of bliss, knowledge and eternal life. That is the whole scheme of Bhagavad-gītā.
Lecture on BG 4.1-2 -- Columbus, May 9, 1969:
And Bhagavad-gītā is the essence of such Vedic knowledge. And it is being spoken by the Supreme Personality of Godhead Himself, Kṛṣṇa. Try to understand it as it is; then your life will be sublime. You will feel joyful always. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Abhyāsāt: "By nature we are joyful."
Lecture on BG 4.2 -- Bombay, March 22, 1974:
So because they do not read Bhagavad-gītā, they do not know how to maintain the whole society, therefore there is now chaos. Therefore it is needed. Imaṁ rājarṣayo viduḥ. The rāja, the kings, the government, or the government, they must study Bhagavad-gītā. Then it will be nice. Imaṁ rāja... And ṛṣayaḥ. Ṛṣayaḥ will give you... Ṛṣayaḥ means great saintly persons, the brāhmaṇas. They should give to the government men... But who is consulting the saintly persons? Just like we are trying to preach this Bhagavad-gītā. We are trying to give the essence of knowledge. Satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ (BG 9.14). Mahātmā. The symptoms of mahātmā is that he is always engaged in chanting the glories of the Lord.
Lecture on BG 4.10 Festival at Maison de Faubourg -- Geneva, May 31, 1974:
So the purificatory process, we are taking the essence of all Vedic literatures, that four principles, namely: no illicit sex, no intoxication, no meat-eating and no gambling. This is called tapasya. Tapasya means voluntarily accepting some inconvenience. That is called tapasya. Suppose I am accustomed to smoke or to drink. If I give it up, there will be certainly little inconvenience. But for the better cause, I have to suffer voluntarily. That is called tapasya. Nobody will die if he does not get facility for illicit sex or enjoying intoxicants and meat-eating. Nobody will die. All the members of Kṛṣṇa conscious society, they have given up. But for that reason we are not dying. It is not difficult. Simply we have to accept in the beginning there may be little inconvenience, but when you come to the platform, there is no inconvenience. So if we actually want to be cured from this diseased condition of repetition of birth, death, old age and disease, we have to abstain from this sinful life. So it is not difficult. It requires little knowledge.
Lecture on BG 4.10 -- Vrndavana, August 2, 1974:
We must know, we must find out guru who knows śāstra, the essence of śāstra, Vedic, Vedas. What is the essence of Vedas? Vedānta. Vedānta means to know Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). Kṛṣṇa says. All... There are different types of Vedas. Sāma, Yajur, Ṛk, Atharva. Then one-hundred-eight Upaniṣads. Then Vedānta-sūtra. Then Purāṇas, Rāmāyaṇa, Mahābhārata. And the viṁśati, twenty kinds of dharma-śāstra, Manu-saṁhitā. So many things.
Lecture on BG 4.13 -- Johannesburg, October 19, 1975:
Devotee (1): Prabhupāda? If you follow the essence of any religion, is that the law of God?
Prabhupāda: The essence I have already given: to surrender to God. What else, essence? What is else? The essence is that you surrender to God. You may follow any religious system, it doesn't matter, but whether you know God and whether you have surrendered to Him, that is essence. If you do not know God then what is the meaning of your religion? And if you do not surrender to God, if you surrender to your senses only, then what is religion? Simply by rubber-stamping religion... That has happened at the present moment. Nobody knows what is meant by religion. And this is the essence of religion, to surrender to God. So if you do not know who is God where you are going to surrender? You cannot surrender to the air. You must know what is God and what is surrender meaning gradually. But this is the essence of religion, to surrender to God.
Lecture on BG 4.13 -- Johannesburg, October 19, 1975:
Guest (3): Prabhupāda, if the essence of religion is to know God, how does He reveal Himself to you?
Prabhupāda: He is revealing. Read Bhagavad-gītā. You understand Him. He is explaining Himself. What you want more? Suppose if you want to know something about Me and I explain to you, "I am like this," then where is your difficulty? Where is your difficulty? You can conjecture that, "Swamiji may be like this, may be like that," and if I say, "All right, sit down. I shall explain what I am." Then where is the difficulty?
Lecture on BG 4.14-19 -- New York, August 3, 1966:
Now, this one verse is sufficient to teach the essence of Śrīmad Bhagavad-gītā, that "Anyone who is engaged in My work, in My work," mat-karma-kṛt... Then what is that "My work"? That "My work" is explained in the last word, I mean, the last instruction of the Bhagavad-gītā, that sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). Arjuna is taught—and with the example of Arjuna, everyone of us is taught—that we have to work only which is sanctioned by Kṛṣṇa. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66).
Lecture on BG 4.28 -- Bombay, April 17, 1974:
So it is not that those who are bhaktas, they... That is also complete, chanting and dancing Kṛṣṇa. Kṛṣṇotkīrtana-gāna-nartana-parau. There is direct process. But if somebody wants to understand this Kṛṣṇa consciousness philosophy through Vedānta philosophy, through Upaniṣads, so they are prepared, they are prepared. Therefore we are publishing so many books. We are discussing Vedānta philosophy, Upaniṣad, all the Vedic literatures. The Śrīmad-Bhāgavatam is the essence of all Vedic literature.
Lecture on BG 6.21-27 -- New York, September 9, 1966:
There is pleasure. What sort of pleasure that is? That pleasure is ananta. Ananta means endless. Endless. Yoginaḥ. Yoginaḥ. Ramante yoginaḥ anante. Anante means that pleasure is not endless. That pleasure, why it is not ended? Because spirit is eternal and the Supreme Lord is eternal, therefore reciprocation of their loving exchanges, they are eternal. They are eternal. The living spirit is eternal, the Lord is eternal, and their exchange of feelings, or loving feelings, that is also eternal. So one who is intelligent, they should refrain from this sensual enjoyment of this material body which is flickering, which is not in essence, and should seek such enjoyment of spiritual life. That is called rāsa-līlā. You have heard about Lord Kṛṣṇa's rāsa-līlā. That is not ordinary exchange of feelings of this material body. That is exchange of feelings of the spiritual body. So sukham ātyantikaṁ yat tad buddhi-grāhyam (BG 6.21). One has to use his intelligence to understand what is real happiness. Foolish man cannot understand what is real happiness. Intelligent. So as soon as one becomes intelligent... The next śloka will describe it. Vetti yatra na caivāyaṁ sthitaś calati tattvataḥ. One who does not know what is real happiness, they are seeking happiness in this material world.
Lecture on BG 7.1 -- Auckland, April 15, 1972:
Ladies and gentlemen, I beg to thank you for giving us the opportunity to preach Kṛṣṇa consciousness in this meeting. So this is the essence of Kṛṣṇa consciousness movement, this verse spoken by Kṛṣṇa Himself. Bhagavad-gītā is spoken by Kṛṣṇa Himself, and we are preaching kṛṣṇa-kathā, the words, the message of Kṛṣṇa, as it is, without any wrong interpretation.
Lecture on BG 7.1 -- Bombay, December 20, 1975:
Just like Arjuna, he followed Kṛṣṇa's order. Kṛṣṇa wanted him to fight. Of course, he was a kṣatriya, his duty was to fight, and Kṛṣṇa wanted him to fight, but he was hesitating because the other party with whom he had to fight, they happened to be his family members, most dear kith and kin, some of them nephews, some of them gurus, teacher, grandfather. So all of them—it was a family fight—so Arjuna was not willing to fight, but Kṛṣṇa wanted to fight. And after learning from Him the essence of Bhagavad-gītā, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), he agreed to fight. That is bhakti. Even by fighting, you can become a devotee. We have to carry out the order of Kṛṣṇa. That is bhakti.
Lecture on BG 7.2 -- Nairobi, October 28, 1975:
That's all. "Where is stool? Where is stool?" And as soon as he gets stool, he eats it, become fatty because stool contains all the vitamins. That is the essence of all good food that you take, and the essence is rejected. But it is scientifically true. Perhaps doctor will admit. Stool contains all hydrophosphates. Is it not? Then who is going to eat stool? Hydrophosphates is very good for brain, but now eat. Therefore these hogs very easily become fat. You see? So does it mean that we shall work very hard where to find out where is stool and then become fat and somebody will eat me? This is not civilization. Civilization is that you must know what is your real position and act accordingly, and then you become liberated. Sva-rūpeṇa vyavasthitiḥ. That is perfection of your life. Don't be misled by the bodily concept of life. That is condemned. The whole Vedic civilization is based on this point.
Lecture on BG 7.3 -- Montreal, June 3, 1968:
Anyway, we are just making our tiny effort for spreading Kṛṣṇa consciousness. What is this Kṛṣṇa consciousness? This Kṛṣṇa consciousness is nothing, is simply a drop in the ocean of these great literatures. Just like there is vast Atlantic Ocean in front of your country, and if you take one drop of Atlantic Ocean water and taste it, then you can understand at least what is the taste of this Atlantic Ocean. That is a fact. If you are intelligent enough, by tasting one drop of water of the Atlantic Ocean you can understand that the taste of the Atlantic Ocean is salty. Similarly, this Bhagavad-gītā is the essence of all Vedic literature, just like milk is the essence of the blood. Blood... The milk is nothing, but it is cow's blood transformed. Just like mother's milk. The mother's milk, wherefrom it comes? It comes from the blood, but transformed in such a way that it becomes nutritious to the child, tasteful to the child. Similarly, cow's milk also, a most nutritious and valuable food. So it is compared that this Bhagavad-gītā is the milk of the cow of Vedic literature. And the milkman is Kṛṣṇa Himself. And the drinker of the milk is..., we are, Arjuna, through Arjuna. So these things are there.
Lecture on BG 7.3 -- Montreal, June 3, 1968:
So this Bhagavad-gītā is the essence of the Atlantic Ocean of Vedic literature, and this Kṛṣṇa consciousness movement means that we are presenting the, that taste of Bhagavad-gītā to the world as it is, without any interpretation. Just like milk, if you get it directly from the milkbag of the cow and taste it, you'll find very nice. But if you take it and adulterate with something, water, then it is not so tasteful. Similarly, Bhagavad-gītā, if you understand as it is, then you can have the taste of the milk, but as there are many rascal commentators... I say straightly that those who comment on Bhagavad-gītā according to their own whims, they're all rascals. Just like milk, if you adulterate with water, the taste is gone, and the man who adulterates milk with water, he's a rascal. He's condemned. Similarly, Bhagavad-gītā, if you taste as it is, oh, then you'll relish what is that Vedic knowledge, what is that essence of brahma-saukhyam.
Lecture on BG 7.3 -- Montreal, June 3, 1968:
In this way, in different books you'll find different kind of interpretations. Why? The Bhagavad-gītā is very popular book, and if one has got some nonsense idea, he wants to put forward that nonsense idea through Bhagavad-gītā. This is going on. But if you want to taste Bhagavad-gītā, then you'll relish and you'll get the benefit. By reading of Bhagavad-gītā, or the essence knowledge, quintessence of all Vedic literature, if you want to taste, just read Bhagavad-gītā as it is and you will be benefited.
Lecture on BG 7.7 -- Bombay, February 22, 1974:
This is the version of Śrīmad-Bhāgavatam. Śrama eva hi kevalam. Simply laboring. Simply uselessly laboring. If you do not awaken your Kṛṣṇa consciousness by studying the Vedas, by studying Bhagavad-gītā, by studying Bhagavad... Simply Bhagavad-gītā. This is the essence of all Vedic literature, although it is ABCD, beginning of spiritual life, spiritual understanding. Unfortunately, people do not understand even the ABCD of this Bhagavad-gītā. And what to speak of becoming graduate and postgraduate? This is the difficulty. If we try to understand Bhagavad-gītā as it is, at least we understand what is Kṛṣṇa, what is God. God is explaining Himself. And we are searching after God, making sear... There are so many institutions. In Oxford University there is a big research department. But here God is canvassing. He's explaining. There was a great controversy. What is that professor?
Lecture on BG 7.9-10 -- Bombay, February 24, 1974:
So the Bhagavad-gītā is the essence of all Vedic literatures because, after all, Vedic literature means vedaiś ca sarvair aham eva vedyaḥ (BG 15.15), to understand Kṛṣṇa, the Absolute Truth, the Supreme Personality of Godhead. That is the purpose of Vedic study. So the Supreme Personality Himself is giving the knowledge of the Supreme by Himself, personally. Therefore we are preaching this Bhagavad-gītā as it is, Kṛṣṇa consciousness.
Lecture on BG 9.1 -- Melbourne, April 19, 1976:
There are the four original Vedas, Sāma, Yajur, Ṛk, Atharva, and then the Upaniṣad, then the essence of Vedic knowledge, Vedānta-sūtra, then Rāmāyaṇa, Mahābhārata... Mahābhārata is the greater history of this planet, Bhārata. In this way immense literature are available. If we like, we can read them. We are presenting in English translation so many books. The purpose is people of the world may know the Vedic knowledge. So essence of Vedic knowledge is this Bhagavad-gītā. Not only that, it is being spoken by the Supreme Personality of Godhead. Therefore it is said, śrī-bhagavān uvāca, so nobody could argue.
Lecture on BG 9.3 -- Toronto, June 20, 1976:
So our simple method is to see whether somebody is speaking about Kṛṣṇa or what Kṛṣṇa has said. If he does not do so, then immediately accept him āsuraṁ bhāvam āśritāḥ, a rākṣasa. How you can accept him as guru? A rākṣasa? That is your mistake. How can you accept a person as guru who has imbibed with rākṣasa. So then what is their position? Duṣkṛtinaḥ. Very sinful. Mūḍhaḥ, rascal, ass. Narādhamaḥ, lowest of the mankind. "No, he's so educated." Māyayāpahṛta-jñānaḥ. His so-called education has no value because māyā has taken away the essence of... Because education means...
Lecture on BG 9.11-14 -- New York, November 27, 1966:
Moghāśā mogha-karmāṇo mogha... (BG 9.12). vice..., rākṣasīm āsurīṁ caiva prakṛtiṁ mohinīṁ śritāḥ. Rākṣasī. Rākṣasī means those who are atheists, they are called rākṣasas. Rākṣasa and asura. Asura, they are always against God. They are called asuras. And rākṣasa means they don't believe in God. So rākṣasīm āsurīṁ caiva prakṛtim. Why they...? That mohinīṁ prakṛtim. They are bewildered by this illusory material energy. They are... They think, "This is all, and this life..." They do not know God. "There is no life. Let us enjoy as far as possible. Squeeze out the extract of this matter." Squeezing, squeezing, they don't... They are frustrated, frustrated, moghāśā, baffled in every respect. Squeezing to take essence of this material pleasure, they are baffled.
Lecture on BG 9.22-23 -- New York, December 8, 1966:
It is spoken by Kṛṣṇa. And if you think at home that "This sort of speeches was given by Lord Kṛṣṇa. This is the essence," so that is Kṛṣṇa cintayantaḥ. To think of Bhagavad-gītā is also Kṛṣṇa thinking because Bhagavad-gītā is not different from Kṛṣṇa, absolute. It is from the absolute one. There is no duality.
Lecture on BG 13.15 -- Bombay, October 9, 1973:
And Kṛṣṇa being satisfied with you love... Because real thing is bhakti. Bhaktyā mām abhijānāti (BG 18.55). Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati (BG 9.26). Patraṁ puṣpaṁ phalaṁ toyam. Here we are offering a little food, little leaf, little flower. But what is the essence? What is the value of flower? Value, there is practically no value. But yo me bhaktyā prayacchati. The real value is that the flower is offered with devotion, the food is offered with devotion.
Lecture on BG 13.18 -- Bombay, October 12, 1973:
But actually Bhagavad-gītā is meant for bhaktas. Bhakto 'si sakhā ceti. Bhagavad-gītā was instructed to Arjuna for his only qualification, that he was a devotee of Kṛṣṇa. Bhakto 'si me sakhā ceti. So the whole Bhagavad-gītā is the essence of Vedic knowledge, and the Vedic knowledge means to understand Kṛṣṇa.
Lecture on BG 1322 -- Hyderabad, August 17, 1976:
It is a very dangerous type of civilization without any spiritual knowledge. Very, very dangerous position. Risky. So this Kṛṣṇa consciousness movement on authoritative basis trying to enlighten people to release him from these clutches of māyā and ignorance. This is Kṛṣṇa consciousness movement. And it is authorized because we are speaking on the basis of Bhagavad-gītā. On the basis of Vedic knowledge. And Bhagavad-gītā is the essence of Vedic knowledge.
Lecture on BG 1322 -- Hyderabad, August 17, 1976:
Bhagavān says in the Bhagavad-gītā, vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). What is the purpose of Vedic knowledge? The purpose of Vedic knowledge to understand Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ. Bhagavad-gītā is also the process to know Kṛṣṇa. Therefore it is the essence of Vedic knowledge. Because if it is a fact that by studying Vedas one has to understand Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). So Kṛṣṇa is explaining Himself, what He is. So therefore it is essence of Vedic knowledge. This essence of Vedic knowledge is there. It is very simple. Anyone can understand. There is no difficulty.
Lecture on BG 1322 -- Hyderabad, August 17, 1976:
Anyway, this movement is strictly based on the śāstra and the Vedic knowledge, and the essence of Vedic knowledge is the Bhagavad-gītā. And we are presenting as it is. We do not explain Kurukṣetra as this body. There is no meaning. There is no dictionary which means Kurukṣetra this body. So Kurukṣetra is a place. Dharmakṣetra, it is a place of religion or as our Vedic instruction, kurukṣetre dharmān yajayet. You go to Kurukṣetra and perform ritualistic ceremonies, that is recommended. So there is no question of interpreting Kurukṣetra Dharmakṣetra when you can understand it very easily and directly.
Lecture on BG 1322 -- Hyderabad, August 17, 1976:
According to our Vedic principles one who has full faith in the Vedic knowledge, he's āstika. And who has no faith in the Vedic knowledge, he's nāstika. So be āstika, don't be nāstika. There is no useful purpose becoming a nāstika. Be āstika. And the essence of Vedic knowledge is Bhagavad-gītā because the Supreme Personality of Godhead is speaking personally. Take advantage of it. Apply it practically life and be happy not only in this life, but the next life.
Lecture on BG 13.22-24 -- Melbourne, June 25, 1974:
So if we read the Vedic literature, and you get full knowledge, and the essence of Vedic literature is Śrīmad-Bhāgavatam. And the Bhagavad-gītā is the preliminary study of Śrīmad-Bhāgavatam. ABCD. This Bhagavad-gītā is the ABCD of knowledge. This is entrance examination, matriculation examination, school-leaving examination. And Śrīmad-Bhāgavatam is graduate. When you become graduate in spiritual knowledge, then you can understand Śrīmad-Bhāgavatam. And when you have passed your Bachelor degree, when you are post-graduate, that study is Śrī-Caitanya-caritāmṛta.
Lecture on BG 16.6 -- South Africa, October 18, 1975:
Actually they do not know what is what, what is the adjustment. But our philosophy, Vaiṣṇava philosophy, we don't say that "There is no God" or "This world is created by accident or combination of matter." We don't say that. We say that God is the creator. Not we say, but the Vedānta says. The essence of Vedic knowledge, Vedānta philosophy, Vyāsadeva, he says that janmādy asya yataḥ: (SB 1.1.1) "The source of janma or creation, the maintenance and annihilation, the source..." Where it is? Yato vā imāni bhūtāni jāyante. This is Vedic information. That is Brahman, wherefrom everything is coming.
Lecture on BG 16.6 -- South Africa, October 18, 1975:
Actually they do not know what is what, what is the adjustment. But our philosophy, Vaiṣṇava philosophy, we don't say that "There is no God" or "This world is created by accident or combination of matter." We don't say that. We say that God is the creator. Not we say, but the Vedānta says. The essence of Vedic knowledge, Vedānta philosophy, Vyāsadeva, he says that janmādy asya yataḥ: (SB 1.1.1) "The source of janma or creation, the maintenance and annihilation, the source..." Where it is? Yato vā imāni bhūtāni jāyante. This is Vedic information. That is Brahman, wherefrom everything is coming.
Srimad-Bhagavatam Lectures
Lecture on SB 1.1.3 -- Caracas, February 24, 1975:
Therefore the next verse says, nigama-kalpa-taror galitaṁ phalam: (SB 1.1.3) "This real service is enunciated here as the essence of all Vedic knowledge."
Lecture on SB 1.1.3 -- Caracas, February 24, 1975:
So Veda means knowledge. The word Veda means knowledge. So Vedic literature means... You can take it. Any kind of knowledge, it can be called Vedas. Vetti veda vido jñāne vinte vid vicāraṇe(?). So in Sanskrit grammar the vid-dhātu. From vid-dhātu... Means knowing. And from vid-dhātu the word Veda has come. Now, the author says that "This Śrīmad-Bhāgavatam is the essence of Vedic knowledge." Vedic knowledge is compared with the tree, and the tree has got fruit. So this Bhāgavatam is the fruit of the Vedic tree. That means you keep a tree for some getting fruit.
Lecture on SB 1.1.3 -- Caracas, February 24, 1975:
So here it is recommended that Śrīmad-Bhāgavatam is the essence of all Vedic literature, and it was first spoken by Śukadeva Gosvāmī." The Vedic literature is full of knowledge. That I have described. And the essence of Vedic literature is Śrīmad-Bhāgavatam. Among the learned circles in India it is said, vidyā bhāgavatāvadhiḥ, means "Your education should be up to Śrīmad-Bhāgavatam." Then you will have complete education.
Lecture on SB 1.1.3 -- Caracas, February 24, 1975:
What is it? Na dhanam: "I don't want any wealth, material wealth," na dhanam. Na janam: "I don't want any so-called followers." Na sundarīṁ kavitām: "Neither I want a very beautiful wife." "Then what do You want? These are the material things everyone wants." No, mama janmani janmanīśvare bhavatād bhaktiḥ: (Cc. Antya 20.29, Śikṣāṣṭaka 4) "Even I don't want liberation." Liberation means there is no more janma. But He said, janmani janmani: "Life after life, I want to be engaged in Your devotional service." This is real characteristic, and that should be followed. So this is the essence of Vedic knowledge. The essence of Vedic knowledge is Vedānta, Vedānta. There are four Vedas and many branches, eighteen Purāṇas and then 108 Upaniṣad. All combined together, the essence is taken as the Śrīmad-Bhāgavatam. First of all, Vyāsadeva... Vyāsadeva is the author of all these literatures. Not author, he has written. Formerly there was no need of writing because people were very intelligent. As soon as one hears from the spiritual master, he remembers.
Lecture on SB 1.1.9 -- Auckland, February 20, 1973:
But the directions should be taken from scriptures. But there are many scriptures. So ācārya means, just like Gosvāmīs, they would read all the scriptures and take the essence of it and give it to his disciples that, "You act like this." Because he knows what to give, how to manipulate, so that his ekāntataḥ śreyas will be achieved. Ultimate goal. Therefore the ācārya knows how to adjust things, at the same time keep pace with the spiritual interest(?).
Lecture on SB 1.2.3 -- London, August 24, 1971:
So these are the qualifications of the spiritual master. What is that? Svānubhāvam, "must assimilate personally." Svānubhāvam akhila-śruti-sāram. Śruti. The Vedas are called śruti, absolute knowledge. It has to be learned by hearing, not by speculation. Śruti. Tad-vijñānārthaṁ sa gurum evābhigacchet śrotriyam (MU 1.2.12). From śruti, the śrotriya comes. So he's offering respect to Śukadeva Gosvāmī because he has assimilated the whole Vedic knowledge. Śruti-sāra. What is that sāra? Sāra means essence. What is the ultimate goal of knowledge, essence of knowledge? This is also explained in Bhagavad-gītā: vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). The real purpose of Vedic knowledge is to search out where is Kṛṣṇa.
Lecture on SB 1.2.3 -- London, August 24, 1971:
So what Śukadeva Gosvāmī did, that after assimilating the whole Vedic literature, he distributed it. That is another instinct. If you really have learned the essence of Vedic knowledge, automatically you'll be inclined to preach it. Śravaṇaṁ kīrtanam. Śravaṇam means to hear, to receive the knowledge. And next, kīrtanam, means to distribute, to describe the knowledge. Yaḥ svānubhāvam akhila-śruti-sāram ekam adhyātma-dīpam (SB 1.2.3). Dīpam means lamp. So this Śrīmad-Bhāgavatam is just like the lamp in the darkness to see Kṛṣṇa, or God. Adhyātma-dīpam. And for whom is it meant? Śrīmad-Bhāgavatam is not meant for the street boys, or who are accustomed to read so many nonsense literature. They want to waste their time. They have no engagement. They purchase some book, fictitious book, and read it. Not only they, even elderly men, they read it. But this book is different from those books. It is meant for persons, those who are desiring to get out of this world of ignorance. Tamo 'ndham.
Lecture on SB 1.2.3 -- Rome, May 27, 1974:
So here it is śruti-sāram ekam. This Bhāgavata is the śruti-sāram, just like cream. You churn the milk, two mounds of milk, you get, say, five kilos, kg, of butter, the sāram, essence. If you simply try to see where is the essence... You have to churn it. Then in the milk there is. You may possess lots of milk, but from the milk you have to take the cream. That is intelligence. The Śrīmad-Bhāgavatam is the cream of Vedic knowledge. Therefore it is said that nigama-kalpa-taror galitaṁ phalam idam (SB 1.1.3). Nigama. Nigama means Vedas, and kalpa-taru... Vedas is just like desire tree. Desire tree means whatever you want, you can have it from Vedic knowledge. Just like in India, the Āyur-veda. Āyur-veda means this is material thing. But still it is in the Veda. Dhanur-veda, military science. There are so many Vedas. Vedas means knowledge. So the Vedic knowledge is so perfect, that anything you want, material or spiritual, you will get the knowledge perfect. That is Veda. Veda is not ordinary thing. And it is learned by hearing. Tad-vijñānārthaṁ sa gurum eva abhigacchet, śrotriyaṁ brahma-niṣṭham (MU 1.2.12).
Lecture on SB 1.2.3 -- Rome, May 27, 1974:
That is brāhmaṇa. Once heard from the spiritual master... The spiritual master means śrotriyam: he has also nicely heard from his spiritual master. Therefore Vedic knowledge, factually, it is received simply by hearing. There was no necessity of becoming literate. Illiterate, it doesn't matter. Because it is after all received through the aural reception. Therefore it is called śruti. And śruti-sāram ekam. And of all the Vedic literature, Śrīmad-Bhāgavatam is the essence.
Lecture on SB 1.2.3 -- Rome, May 27, 1974:
Śrī Vyāsadeva first of all described the Vedas in four Vedas, and describes further in Upaniṣad, further in Purāṇas. The Purāṇas... Some of the rascals says that Purāṇas are not written by Vyāsadeva. They are rascal. The Purāṇas are also, explained further, supplementary. Purāṇa. Purāṇa means "which completes." Another Purāṇa means "the very old, historical." So Purāṇas, they are mentioned, "the Vedic instruction through the history." Just like Vedic instruction, Mahābhārata. Mahābhārata is history, but the whole Vedic literature is there, ideal king, how kingdom... Politics, practically it is politics. But it is based on Vedic literature. And the Bhagavad-gītā is introduced in the Mahābhārata. So the Śrīmad-Bhāgavatam is the essence of all Vedic literature. Śruti-sāram ekam. This is the only one. You cannot present another. Ekam. As God is one, similarly, to understand Him, there is only one literature. That is Śrīmad-Bhāgavatam. Bhagavad-gītā is the preliminary study of Śrīmad-Bhāgavatam. Śruti-sāram ekam. Adhyātma-dīpam.
Lecture on SB 1.2.6 -- Hyderabad, April 18, 1974:
So there are many instances in the śāstras. If you refer to the śāstras... Bhagavad-gītā is the essence of all Vedic literature. You read it carefully. And we are presenting Bhagavad-gītā as..., without any malinterpretation. We don't interpret. We present Bhagavad-gītā as it is, and it is working. So I am requesting also in India that you read Bhagavad-gītā as it is. You understand what is the science of God. Your life will be successful.
Lecture on SB 1.2.9 -- New Vrindaban, September 7, 1972:
One can say, "There are so many big, big philosophers, scientists, they do not recognize existence of God. Then what about their knowledge?" They... Kṛṣṇa says, māyayāpahṛta-jñānāḥ, "Their knowledge has no value. Actual essence of knowledge has been taken away by the māyā."
Lecture on SB 1.2.9 -- Detroit, August 3, 1975, University Lecture:
And at last, to become liberated, mokṣa. Mokṣa means to get out of the entanglement of material miserable condition of life. That is called mokṣa. What is the material miserable condition of life? There are many. But the essence is, as presented by Kṛṣṇa, janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). Everyone is trying, struggling for existence, to get out of the miserable condition of life. Everyone is trying.
Lecture on SB 1.2.9 -- Detroit, August 3, 1975, University Lecture:
So here Sūta Gosvāmī is explaining that what is dharma. Dharma means dharmasya hy āpavargyasya. Dharma means to disentangle yourself from these material complexities. That is dharma. Now, the same thing... Anywhere you go, the Vedic literature, the same thing is there. Dharma means to mold your life in such a way that ultimately you become disentangled from this complication of material life. The complication of, essence of the complication, is janma-mṛtyu-jarā-vyādhi: (BG 13.9) "Birth, death, old age, and disease." This is material complication because we living entity, na jāyate na mriyate vā; we have no birth, no death. This is our position. We are... Simply we are changing body.
Lecture on SB 1.2.9 -- Detroit, August 3, 1975, University Lecture:
Therefore Kṛṣṇa gives the essence of knowledge, janma... Jñānī means one who can see "What is the problem of my life." Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). This is the problem. Therefore dharma means āpavargyasya, how to avoid birth, death, old age and disease. Apavarga. Pavarga. Pavarga... Those who are educated in India, they know that pa-varga, ka-varga, ca-varga, ta-varga. So here it is pa-varga: "pa, pha, ba, bha, ma." So pa means pariśrama, laboring. And pha means the hard laboring so that foam comes out of the mouth. Pa, pha, ba.
Lecture on SB 1.2.28-29 -- Vrndavana, November 8, 1972:
So this verse is very nice, Śrīmad-Bhāgavatam. Essence of knowledge. Vāsudeva-parā vedā vāsudeva-parā makhāḥ. We should take advantage of the study of Śrīmad-Bhāgavatam, the direction; then our life will be successful, our aim of human life, mission, will be fulfilled. That is the Kṛṣṇa consciousness movement.
Lecture on SB 1.2.34 -- Vrndavana, November 13, 1972:
So the Supreme Personality of Godhead, līlāvatāra, incarnates in many forms, not only in the human society, but in the demigod society, or lower than human society, the animal society also, tree society. Because as we have forgotten our relationship with Kṛṣṇa, He's always anxious to get us back to home, back to Godhead. So He incarnates Himself in so many forms. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33). He has got ananta-rūpa, unlimited forms. Advaitam acyutam anādim. But all those forms are in essence one. Advaita. That is not different. Just like rāmādi-mūrtiṣu.
Lecture on SB 1.2.34 -- Vrndavana, November 13, 1972:
Advancement of civilization means how to exploit the material resources. But they do not know, the foolish people do not know that is not advancement. That is entanglement. That is not advancement. This knowledge, they are lacking. They do not know what is advancement. Advancement means advancement in spiritual life. That is advancement. We are spirit. In essence we are spirit soul. We have been encaged within this body.
Lecture on SB 1.5.9-11 -- New Vrindaban, June 6, 1969:
And when one is experienced in everything and he is above all material affection, that is called paramahaṁsa. Haṁsa. Why...? Haṁsa means swan. Why he's compared with haṁsa? The haṁsa has got a qualification to take the essence. If you give a swan milk mixed with water, he'll, he has got some tactics, he'll simply take the milk case in and the water will be there, remain there. Similarly, haṁsa means one who has taken the essence of this cosmic manifestation. What is that essence? Kṛṣṇa. Vāsudevaḥ sarvam iti (BG 7.19). Everything, all manifestation, all activities, they're all Kṛṣṇa's energy. Therefore Kṛṣṇa is the center. Just like the same way: what is this material cosmic manifestation? It is the sun. That's all. Similarly, there are millions of suns. Therefore Kṛṣṇa is the ultimate. Kṛṣṇa-sūrya. Sarva-kāraṇa-kāraṇam (Bs. 5.1), cause of all cause. So one who takes Kṛṣṇa, he's paramahaṁsa.
Lecture on SB 1.5.11 -- New Vrindaban, June 10, 1969:
Therefore those who are paramahaṁsas, those who have understood the essence of this cosmic manifestation, they are not interested in such literature. On the other hand it is said that tad-vāg-visargo janatāgha-viplavaḥ. (commentary) Vināpi pada-cāturyaṁ bhagavad-yaśaḥ-pradhānaṁ vacaḥ.(?) Śrīdhara Svāmī gives note that there may not be any poetic, metaphorical, or analogical, ornamental language, but vināpi pada-cāturyam.
Lecture on SB 1.5.33 -- Vrndavana, August 14, 1974:
Is very important verse. Actually, this is the essence of Kṛṣṇa consciousness movement. What is that? People become diseased by sense gratification. Everyone knows. Too much sense gratification means creating disease. For example, some nice eatable. But if you, because it is very nice rasagullā, therefore I shall devour one dozen, that's not very good. That will create indigestion immediately. So in this material world, people are so much enthusiastic in the matter of sense gratification. Whole world. Not only now, this is the place for competition of sense gratification. Advancement of civilization means, the so-called civilization, material civ..., means how much you are able to gratify your senses. That is civilization. How much you are given facilities to gratify your senses. This is the modern idea, hedonism. More eat, more drink-eat, drink, be merry, and enjoy. Sense gratification.
Lecture on SB 1.5.33 -- Vrndavana, August 14, 1974:
They..., superficially, the activities are the same. Same means superficially, not in essence. So our senses are so trained up that we want to satisfy the senses. Now these devotional activities means instead of satisfying my personal senses, if we want to satisfy Kṛṣṇa's senses, this method is called bhakti. So the activities of the senses should not be stopped, it should be repaired or reformed. That is cikitsitam, "properly treated." Cikitsitam, this is the word. Cikitsitam means properly treated, under the direction of physician. The physician is guru, and guru's business is to instruct the disciple, "My dear son, you do not work for your so-called sense gratification, you try to satisfy Kṛṣṇa's senses, then your life is perfect. This is the physician's duty, and this is the patient's duty. Cikitsitam. Cikitsitam is purification. You have got disease, purify yourself.
Lecture on SB 1.7.7 -- Vrndavana, September 6, 1976:
So you cannot become kṛṣṇa-bhakta and indulge at the same time in sinful activities. Then it will be spoiled. You must be very careful. We have selected, summarized the essence of sinful activities is illicit sex, meat-eating, intoxication, and gambling. This is the essence. If you save yourself from these four principles, then you become sinless.
Lecture on SB 1.8.28 -- Mayapura, October 8, 1974:
Anyone who preaches the message of God, he is guru." So they very much appreciated, and actually it is so. Vaiṣṇava who is preaching, it may be in a different way, according to time and place and the party—they have to change something, deśa-kāla-pātra—but we have to see the essence. Wherever there is God consciousness, wherever is there understanding... Just like we sometime consult dictionary, a small dictionary, pocket dictionary, and a big international dictionary. Both of them are dictionaries. But according to time, deśa-kāla-pātra, for small child, that small dictionary is sufficient. Higher mathematics: higher mathematics and lower class ma... But the two plus two is always the same, in higher mathematics or lower mathematics. It is not that in the higher mathematics two plus two equal to five, no.
Lecture on SB 1.8.41 -- Los Angeles, May 3, 1973:
So we have... These are designations. Because I am spirit soul. All these attachments, they belong to the body. But I am not this body. That is the essence of understanding. If I am not this body, then I am whose father? If I am not this body, then I am whose mother? The supreme father, mother is Kṛṣṇa. We are simply playing the part of father, mother, sister, this, that. They're on the stage. The māyā, the material nature, is causing to dance like this, that "You are father of this, you are mother of this, you are member of this family, member of this nation." This is our dancing, monkey's dancing. Yes.
Lecture on SB 1.9.49 -- Mayapura, June 15, 1973:
No, it is not like that. It is a great science, scientific. Therefore in the beginning it is said, nigama-kalpa-taror galitaṁ phalam idam (SB 1.1.3). Nigama. Nigama means the Vedic literature. Nigama. So the essence, the quintessence of Vedic literature, Śrīmad-Bhāgavatam... Veda means knowledge, I have several times explained. So Veda contains all kinds of knowledge. Āyur-veda, the knowledge about medical science. Dhanur-veda, the military science. Āyur-veda, Dhanur-veda, Yajur-veda. Veda means knowledge.
Lecture on SB 1.10.7 -- Mayapura, June 22, 1973:
So there are so many things in the Mahābhārata, in the Śrīmad-Bhāgavatam. You can learn social, political, economical, philosophical, religious, anything. Veda, veda means knowledge. So these are Vedic literatures. Pañcama-veda. Mahābhārata is pañcama-veda. And Śrīmad-Bhāgavatam is the essence of Vedic knowledge. Nigama-kalpa-taror galitaṁ phalam idam (SB 1.1.3). Nigama. Nigama means Vedic literature. And it is kalpa-taru. Kalpa-taru means desire tree. Whatever knowledge you want, you will get it. Veda means knowledge. Vetti veda vida jñāna(?). So Veda means jñāna, knowledge. Any type of knowledge you want, there is in the Vedic literature. So it is meant, Veda, jñāne, knowledge is meant for the human society. It is not meant for the animals. Animals cannot study Veda. And what is the purpose of Veda? The purpose of Veda is to understand Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). This is Veda. If you try to understand, or if you understand very little... You cannot understand Kṛṣṇa fully. Kṛṣṇa Himself cannot understand Himself. So it is not possible. But whatever Kṛṣṇa is speaking about Himself in the Bhagavad-gītā, if one hundredth part, one percent you can understand, then your life is successful. Vedic knowledge. That is Vedic knowledge. Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15).
Lecture on SB 1.15.27 -- Los Angeles, December 5, 1973:
Pradyumna: (reading) "Herein Arjuna refers to the instruction of the Bhagavad-gītā, which was imparted to him by the Lord in the Battlefield of Kurukṣetra. The Lord left behind Him the instructions of the Bhagavad-gītā not only for the benefit of Arjuna alone, but also for all times in all lands. The Bhagavad-gītā, being spoken by the Supreme Personality of Godhead, is the essence of all Vedic wisdom. It is nicely presented by the Lord Himself for all who have very little time to go through the vast Vedic literatures, like the Upaniṣads, Purāṇas and Vedānta-sūtras."
Lecture on SB 1.15.51 -- Los Angeles, December 28, 1973:
And the very simple thing is that ya idaṁ guhyaṁ mad-bhakteṣv abhidhāsyati. This confidential service, preaching of Bhagavad-gītā... What is that? Bhagavad-gītā preaching essence: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). Simply go and preach. This very thing. Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). This is Kṛṣṇa's desire. Preach to the world, "Just be Kṛṣṇa conscious." Man-manāḥ. "Just become Kṛṣṇa's devotee." Man-manā bhava mad-bhakto mad-yājī. "Just worship Kṛṣṇa." Mad-yājī mām... "Just offer your obeisances to Kṛṣṇa." Four words. Then you become a preacher. It is not very difficult to become a preacher and to become a spiritual master. How? Very simple thing. Go and speak what Kṛṣṇa says. That's all. You have nothing to manufacture, Dr. Frog. There is no need of manufacturing. We are very safe because we don't manufacture. We simply repeat, parrotlike, what Kṛṣṇa has said. That's all, finished. Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "Let aside everything. Just become My devotee, surrendered soul." So we are preaching that. We don't make compromise. Therefore all people are against me. Because "This man simply says, 'Kṛṣṇa.' " But I cannot say anything more. That's all.
Lecture on SB 1.16.12 -- Los Angeles, January 9, 1974:
So actually, if we want to have knowledge of everything, the source of knowledge is Vedas. And the essence of Veda is called Vedānta. And the descriptive explanation of Vedānta is Śrīmad-Bhāgavatam: bhāṣyaṁ brahma-sūtrāṇām **. Brahma-sūtra. Brahma-sūtra is the Vedānta philosophy. Kṛṣṇa has also referred to Brahma-sūtra: brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ (BG 13.5). He recommends that hetumadbhir prasthāna.
Lecture on SB 1.16.22 -- Los Angeles, July 12, 1974:
These ordinary university degrees, M.A., Ph.D... Because the essence of knowledge is there. Nigama-kalpa-taror galitaṁ phalam idam (SB 1.1.3). It is stated that what is the Śrīmad-Bhāgavatam? Nigama-kalpa-taru. Nigama means Vedas. It is just like kalpa-taru, desire tree. We have no idea of desire tree, what is desire tree. It is in the Vaikuṇṭha-loka. The trees are desire tree. Desire tree means from any tree you can get any fruit or anything you want.
Lecture on SB 1.16.22 -- Los Angeles, July 12, 1974:
Vedānta means the essence of cream of Vedic knowledge. That is Vedānta. That cream of Vedānta knowledge is further explained in the Śrīmad-Bhāgavatam. So we are publishing Śrīmad-Bhāgavatam. Our students specifically, they should take care of reading Śrīmad-Bhāgavatam. We have therefore prescribed in our school, Dallas, that let them simply learn Sanskrit and English, because English translation they will be able to read, and the Sanskrit verses are there. And from the very beginning, if they begin education with Bhagavad-gītā and then comes to Śrīmad-Bhāgavatam and reads the whole literature, then they will be more than M.A., Ph.D. More than. The knowledge will be so advanced.
Lecture on SB 1.16.22 -- Los Angeles, July 12, 1974:
These ordinary university degrees, M.A., Ph.D... Because the essence of knowledge is there. Nigama-kalpa-taror galitaṁ phalam idam (SB 1.1.3). It is stated that what is the Śrīmad-Bhāgavatam? Nigama-kalpa-taru. Nigama means Vedas. It is just like kalpa-taru, desire tree. We have no idea of desire tree, what is desire tree. It is in the Vaikuṇṭha-loka. The trees are desire tree. Desire tree means from any tree you can get any fruit or anything you want. That is called desire tree. Here it is fixed up: you can get mango from the mango tree. But in the desire tree, whatever you want, you can get. So kalpa-taru. Kalpa-taru means any departmental knowledge that you require to execute your human form of life, so that you will find in the Śrīmad-Bhāgavatam. Nigama-kalpa-taror galitaṁ phalam (SB 1.1.3). Galitaṁ phalam means the fruit matured in the tree. Here we artificially mature. We take the fruit unripe, and by artificial method, we get it ripened. But that is not acceptable. But the fruit which is ripened fully in the tree, that is very palatable, sweet. Nigama galitam. Galitaṁ phalam, fully matured fruit, this Śrīmad-Bhāgavatam. Fully matured fruit of the desire tree known as Vedas.
Lecture on SB 2.3.23 -- Los Angeles, June 20, 1972:
Then immediately, Caitanya Mahāprabhu embraced him, that "You are... Your reading of Bhagavad-gītā is perfect. Because you have understood the essence of the Bhagavad-gītā." The scholars, they will say... When Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65), the scholars will say "It is not to Kṛṣṇa the person, it is to the impersonal Brahman which is within Kṛṣṇa." They cannot conceive that the Supreme Absolute Truth can become a person. They cannot conceive. Such a huge cosmic manifestation is created by a person like us, resembling like us, two hands, two legs—their poor brain cannot accommodate. Paraṁ bhāvam ajānantaḥ. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). That is stated in Bhagavad-gītā. Mūḍhāḥ. "Fools and rascals," avajānanti, "deride at Me, thinking Me as ordinary man." Paraṁ bhāvam ajānantaḥ, "He does not know what is the transcendental potency behind Me."
Lecture on SB 2.9.1 -- Tokyo, April 20, 1972:
Therefore Caitanya Mahāprabhu recommended to study Śrīmad-Bhāgavatam from bhāgavatam. Bhāgavata para giyā bhāgavata sthāne. Bhāgavata means the grantha-bhāgavata, book bhāgavata... Bhāgavata means about Kṛṣṇa. Bhagavān is Kṛṣṇa. And anything in relationship with Kṛṣṇa is called Bhāgavata. So the devotee is also in relationship with Kṛṣṇa. He is also called bhāgavata. Mahā-bhāgavata. Those who are highly advanced, or first-class devotees, they are called mahā-bhāgavata. So this Bhāgavatam, it is the essence of the Vedic knowledge and when it is received through the paramparā system of pure devotee, then it becomes still more sweet than before.
Lecture on SB 2.9.13 -- Melbourne, April 12, 1972:
Just like we have got distinction—I am a spirit soul; I am covered by this matter—Kṛṣṇa is not like that. If He is covered by matter, then how He can remember some forty millions of years ago He spoke Bhagavad-gītā to the sun-god? How He can remember? He does not die. He has no material body. Therefore Kṛṣṇa says, avajānanti māṁ mūḍhā: "Those who are rascals, they deride upon Me as an ordinary human being." Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam paraṁ bhāvam avajānanto: (BG 9.11) "They do not know what is the essence of My position. Therefore they conclude like that." They have got experience that there is superior soul and inferior matter. "So Kṛṣṇa has also got the superior soul and inferior matter, material body."
Lecture on SB 3.25.1 -- Bombay, November 1, 1974:
Then he is allowed to read this Vedic literature, the essence of Vedic literature. Nigama-kalpa-taror galitaṁ phalam idam (SB 1.1.3), this Śrīmad-Bhāgavatam. This is the essence. Nigama means Vedic. Nigama-kalpa-taru. Kalpa-taru means desire tree. A tree, desire tree, means whatever you like, you can take from it. Similarly, Vedic knowledge is so perfect, any knowledge, perfectly if you want to know, then you must... Tad-vijñānārthaṁ sa gurum eva abhigacchet śrotriyam (MU 1.2.12). Therefore Vedic knowledge is called śruti. Śrotriyaṁ brahma-niṣṭham.
Lecture on SB 3.25.5-6 -- Bombay, November 5, 1974:
So this Mahābhārata was made by Vyāsadeva for these strī-śūdra-divja-bandhūnām. Therefore Mahābhārata is called "Fifth Vedas." There are four Vedas, Sāma, Yajuḥ, Ṛk, Atharva, and Mahābhārata is the fifth Veda. And the essence of Vedic knowledge is given within the Mahābhārata, this Bhagavad-gītā. So although woman is inferior than the man, still, the Vedic civilization is so perfect that the man, as father, as husband, or as son, takes care, full care of the woman. This is Vedic civilization. Therefore it is said that mātuḥ priya-cikīrṣayā. The son was ready always to see that "Mother is not unhappy. My father has gone away. So she may not feel the absence of my father." This very word is very significant, mātuḥ priya-cikīrṣayā. He was always ready to take care of the mother. And the best care is to give her knowledge. Because women are supposed to be less intelligent; therefore they should be given knowledge. And they should also follow. They should follow the father's instruction, they should follow the husband's instruction, they should follow grown-up, learned, scholar like Kapiladeva. Then their life is perfect. Dependent, remain dependent.
Lecture on SB 3.25.12 -- Bombay, November 12, 1974:
Here we have got, in India especially, so nice literature. Vedic literature. Essence of Vedic literature-Śrīmad-Bhāgavatam. Nigama-kalpa-taror galitaṁ phalam (SB 1.1.3). It is recommended that nigama means Vedas. Nigama is compared with a tree. Nigama-kalpa-taru. Kalpa-taru means desire tree. From the Vedas you can take all kinds of education, knowledge. Therefore it is called kalpa-taru. So as of the tree there are fruits and ripened fruit... Just like mango tree. There are fruits, green mango and ripened mango. The ripened mango is very interesting. So Śrīmad-Bhāgavatam is the ripened mango of the desire tree of Vedic knowledge. Nigama-kalpa-taror galitaṁ phalaṁ śuka-mukhāt (SB 1.1.3). And everyone knows that the, if the ripe fruit in the tree is tasted by the parrot, it becomes twice tasteful. So Śukadeva Gosvāmī, śuka-pakṣī. Śuka means parrot. He's speaking.
Lecture on SB 3.25.19 -- Bombay, November 19, 1974:
So that light is given by guru. Ajñāna-timirāndhasya jñānāñjana-śalākayā. That light is given not by bringing one torchlight, but jñānāñjana-śalākayā, the light of knowledge. The light of... Jñānāñjana-śalākayā. Cakṣur unmīlitaṁ yena tasmai śrī-gurave namaḥ. Guru's business is to give you light by knowledge. Then you understand. Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam (SB 11.3.21). How the jñāna, knowledge, light is given? Śābde pare ca niṣṇātaṁ brahmaṇy upaśamāśrayam. This is the guru's system, guru's symptom, what is guru. Śābde pare ca niṣṇātam. He has completely assimilated the Vedic essence of life. That is called guru. And what is śabda? Śāstra, or Vedas. Śruti-śāstra. Śruti means Veda, knowledge. Veda means knowledge. Or knowledge is received through ear, by hearing. That is real knowledge. Not by experimental knowledge. You cannot understand which is beyond your sense perception by experiment.
Lecture on SB 3.25.25 -- Bombay, November 25, 1974:
So if we want to save ourself-We do not know how to save. Gaḍurikā-pravāha. Gaḍurikā-pravāha-nyāya. There is a logic of gaḍurikā-pravāha. One man is doing something, and another man is following. Of course, if you follow a saj-jana, a devotee, that is very nice. But if you follow a rascal, then you also become rascal. But at the present moment the whole world is full of rascals, mūḍhāḥ, duṣkṛtinaḥ, narādhamāḥ. "Why do you call mūḍhāḥ duṣkṛtinaḥ narādhamāḥ? There is so much advancement of education. There are so many universities, so many degrees." But Kṛṣṇa says, māyayāpahṛta-jñānāḥ: (BG 7.15) "Their so-called knowledge has no value because the essence of knowledge is taken away by the illusion." "Now why you say? They are educated. No, their knowledge has been taken away? Why? What is the reason?" The reason is āśuraṁ bhāvam āśritāḥ: "They have taken to the nonsense philosophy of godlessness." That's it. For this reason their so-called education, university education, degrees, are simply illusion of māyā.
Lecture on SB 3.26.2 -- Bombay, December 14, 1974:
He is not only in this surrounding of cintāmaṇi bricks, houses, and desire trees, many, many cowherd, not only the cows, surabhī, and the river, but also many thousands of Lakṣmī, Goddess of fortune. That is Kṛṣṇa. That is the essence.
Lecture on SB 3.26.11-14 -- Bombay, December 23, 1974:
We are having great struggle for existence. Therefore we should study philosophically and scientifically, analyze what is this body and what is beyond the body, soul, and what is the soul's function, where is the soul's place, ultimately what is the end goal of the activities of the soul. This is human life. And all this knowledge can be had from the Vedic literature, and the Śrīmad-Bhāgavatam is the essence of Vedic literature. Nigama-kalpa-taror galitaṁ phalam idam (SB 1.1.3).
Lecture on SB 3.26.17 -- Bombay, December 26, 1974:
So this is going on under the influence of kāla. So people should be enlightened that "Don't remain asleep." Uttiṣṭhata jāgrata prāpya varān nibodhata. "Now you are civilized human being. You can read and write. You can understand." So jāgrata: "Now get up, be awakened. Study this Vedic literature, especially the essence of Vedic literature, Śrīmad-Bhāgavatam." Nigama-kalpa-taror galitaṁ phalam (SB 1.1.3). Nigama means Vedic literature, Vedic knowledge. And it is its ripened fruit, nigama-kalpa-taror galitaṁ phalam idam, Śrīmad-Bhāgavatam. So hear Śrīmad-Bhāgavatam, chant Hare Kṛṣṇa, and be successful in your life.
Lecture on SB 3.26.29 -- Bombay, January 6, 1975:
The spiritual body, when gives up this body, it has no value. A dead body of a beautiful man or beautiful woman, nobody likes because the spiritual essence is gone. Therefore love is actually on the spiritual platform. Material love is simply superficial, and it will cheat you. We must know this. Asad-grahāt. Sadā samudvigna-dhiyām asad-grahāt (SB 7.5.5).
Lecture on SB 5.5.2 -- Hyderabad, April 12, 1975:
So we should give up all these things. The all, the essence of all śāstra is Bhagavad-gītā. All the (indistinct) Upaniṣad. All the Upaniṣad, Vedic śāstra is spoken in a very short, cream Bhagavad-gītā, and the Supreme Personality speaking Himself. So we should take it very seriously. Unfortunately, although Bhagavad-gītā is spoken in India, and there are many so-called students of Bhagavad-gītā, but they're interpreting in their own way, misleading people. Don't be misled in that way. Take Bhagavad-gītā as it is; then it will automatically act. The medicine, as directed by the physician, you should take. You should not manufacture your own way of doses. Suppose physician says that "You take five drops of this medicine, mix with water and take it."
Lecture on SB 5.5.2 -- Hyderabad, April 12, 1975:
So everything is mentioned in the Bhagavad-gītā, and that is the essence of all Vedic literature. Our propaganda is that you read Bhagavad-gītā, try to understand Bhagavad-gītā as it is, without any foolish commentary. As soon as you comment, that is foolishness. Don't do it. Read as it is. Then you'll get the enlightenment and you'll understand Kṛṣṇa, because Kṛṣṇa is teaching to make you understand what is God, what is Kṛṣṇa. Why should we deviate? Therefore Kṛṣṇa says, "Learn Bhagavad-gītā, the same instruction, mahat-sevā." Sevā. Kṛṣṇa says, tad viddhi praṇipātena paripraśnena sevayā (BG 4.34), unless you are prepared to render service to your spiritual master... First of all you must find out the proper spiritual master.
Lecture on SB 5.5.27 -- Vrndavana, November 14, 1976:
So that is fact. This controlling the mind by the yogic process, by meditation, is impossible. (break) ...read so many śāstras, the essence of the śāstra. That is the duty of the ācārya. The essence of the śāstra should be presented to the fools and rascals so that, just like Caitanya Mahāprabhu, he presented himself before His guru that guru more mūrkha dekhi' karila śāsana: (CC Adi 7.71) "My guru found Me a great rascal." Caitanya Mahāprabhu was not a rascal, but He presented Himself as a rascal because we are rascals. These people of this age, they are all rascals. Therefore he presented Himself, guru more mūrkha dekhi' karila śāsana: "My guru saw Me a great rascal; therefore he has asked Me, chastised Me, that 'You rascal, You cannot understand Vedānta. You cannot read even.' " Mūrkha tumi nāhi tomāra vedānta adhikāra: "You cannot read Vedānta." That means the rascals of this age, what they will understand Vedānta? He will simply misrepresent. They will simply mislead the persons. You see so many big, big politicians, scholars, simply misleading people from Bhagavad-gītā. Bhagavad-gītā is spoken on the battlefield, and they want to prove that it is nonviolence. In this way people are being misled.
Lecture on SB 6.1.19 -- Los Angeles, January 15, 1970:
Those who are in the modes of passion and ignorance, they cannot generally understand the historical references made in the sattvic Purāṇa. Just like this Bhāgavata, Śrīmad-Bhāgavatam, is also one of the Purāṇas, essence of history. Whole history. Similarly, Brahmāṇḍa Purāṇa, Viṣṇu Purāṇa, these are Purāṇas in the modes of goodness. There are different types of people. The example is given just like there are different types of birds. A pigeon class... "Birds of the same feather flocks together." You see? That is natural. The pigeons will flock together and the crows will flock together. The swans will flock together. The swans will never go to the crow or the crow will never go to the swan.
Lecture on SB 6.1.19 -- Los Angeles, January 15, 1970:
So literatures also, there are different kinds of literature. For the crowlike men there are different kinds of literature. And for the swanlike men there are different kinds of literature. So swanlike men..., swan means haṁsa. From nature's study you can see. The swans, they have got a special qualification. What is that? If you give a swan milk mixed with water, the swan will take out only the milk portion, and the water portion will remain. That means those who are swanlike men, they take the essence, not the adulteration. Similarly, there are elevated persons who are also called paramahaṁsa. Paramahaṁsa. The same example of the haṁsa, swan. Paramahaṁsa means they are interested with the essence of this world, not with the adulteration. What is the adulteration? The adulteration is matter and the essence is spirit. Just like this body. What is this body? This body is that I am a spirit soul, living entity. I am encaged in this material body. Everything. Even in the atom there is some active principle.
Lecture on SB 6.1.19 -- Los Angeles, January 15, 1970:
So we have to utilize. The paramahaṁsa means they take the essence. What is the essence of this body? The essence of this body is the spirit soul. So one should try to understand what is science of that spirit soul. They are not interested with the adulteration. Just like the example is given: the swan. The swan takes out the active principle. The swans, they live in a very nice place where there is very clear water, nice garden, nice fruits, flowers, birds chirping. You will find, these white swans are there. When I was in London I saw there was a, there is a nice Regent Park. There are many swans. The park is mostly flower, rose flower, nice park. So they are living there. And the crows, where they live? They'll go where you throw away all nasty things. They will go and enjoy there. You see, the crows. Why? Why the crows does not do like the swans, and the white swans do not do like these crows?
Lecture on SB 6.1.19 -- Los Angeles, January 15, 1970:
These are the different qualities. The whole world is moving in different qualities. Therefore the quality of goodness, that has to be acquired in human form of life. This temple is meant for the persons who are in the quality of goodness, those who are after the essence of the world—paramahaṁsa. And this, our Kṛṣṇa consciousness movement is also meant for the paramahaṁsas. Not for the crowslike men but swanslike men, those who are white swans, trying to live in a very nice place, clear water, nice tree, nice fruits.
Lecture on SB 6.1.20 -- Chicago, July 4, 1975:
So this Śrīmad-Bhāgavatam is the collection of very old history, historical incidence. Itihāsa purāṇānāṁ sāraṁ sāraṁ samuddhṛtya(?). Sāram means essence. Not that all nonsense records have to be taken. No. Sāraṁ sāram, only the important, essence, that are to be recorded. This is called Indian history. Mahābhārata... Mahā means Greater India. Greater India, there were so many incidences were there, but the most important incidence, the Battle of Kurukṣetra, is there. Not that all the battles should be recorded.
Lecture on SB 6.1.28-29 -- Philadelphia, July 13, 1975:
Nārāyaṇa sit down." So bhāva-grāhi-janārdanaḥ. Kṛṣṇa is so kind. He takes the purpose or the essence. Because the holy name has its effect. So although this Ajāmila, by his foolishness, he was attached to the material body of the son, but because he was chanting "Nārāyaṇa," Kṛṣṇa was taking that essence, that's all, that "Some way or other, he is chanting." The importance of chanting is so nice. So do not give up chanting. Then Kṛṣṇa will protect you. This is the example. "Hare Kṛṣṇa, Hare Kṛṣṇa," you practice. Naturally, when you are in danger, you will say, "Hare Kṛṣṇa." This much do.
Lecture on SB 6.1.39 -- San Francisco, July 20, 1975:
But Bhagavad-gītā is the essence of all Vedic literature. Sarva-gavopanisadam.(?) It is the essence of all Vedic literature. Therefore Kṛṣṇa says... What is the purpose of Vedas? You may be very learned scholar in Vedas, then what you have learned, Vedānta? Vedānta means the last knowledge of Vedas. So Vedānta is, Kṛṣṇa is explaining in the Bhagavad-gītā, vedānta-kṛd vedānta-vid eva cāham.
Lecture on SB 6.1.39 -- San Francisco, July 20, 1975:
What is the business of Gosvāmīs? From Vṛndāvana they tried to broadcast the pastimes of Lord Kṛṣṇa, Kṛṣṇa and Rādhā. Ei chay gosāi jabe braje koilā bās. So we should follow that principle, that we should not be packed up. Sometimes we find in Vṛndāvana they say, "No, no, I have taken vow. I am not going out of Vṛndāvana." Of course, the Gosvāmīs did not get out of Vṛndāvana, but they preached. Nānā-śāstra-vicāraṇaika-nipuṇau sad-dharma-saṁsthāpakau. They were always engaged in writing books, nānā-śāstra, various śāstra, scripture always studying, and taking essence of the śāstra and presenting to the world people. Why? Sad-dharma-saṁsthāpakau: just to establish real religious principle, nānā-śāstra-vicāraṇaika-nipuṇau, with scrutinizing thinking over and giving to the people. This is Gosvāmīs' business. Nānā-śāstra-vicāraṇaika-nipuṇau sad-dharma-saṁsthāpakau. Why? Lokānāṁ hita-kāriṇau: for the benefit of the whole human society. Lokānāṁ hita-kāriṇau mānyau śaraṇyākarau. Therefore one should take shelter of the Gosvāmīs. That is Gosvāmī.
Lecture on SB 6.2.11 -- Vrndavana, September 13, 1975:
If you don't accept the injunction in the śāstras, especially when Kṛṣṇa, the Supreme Lord, is instructing you in the Bhagavad-gītā... That is the essence of all śāstra. You take that. Then you will be happy. Otherwise not. So here it is said that aghavān, the sinful man, cannot be purified by simply these ritualistic ceremonies, atonement, or keeping some vow, vrataḥ. Then how it is possible? Because everyone... Yathā harer nāma. Therefore it is recommended, harer nāma harer nāma harer nāmaiva kevalam, kalau nāsty eva nāsty eva nāsty eva (CC Adi 17.21), the same thing. You will never find the injunction of the śāstra contradictory. In the Agni Purāṇa it is said and in the Śrīmad-Bhāgavata also the same thing. Agni Purāṇa says, harer nāma harer nāma harer nāmaiva kevalam, and here in the Śrīmad Bhāgavatam it is said, yathā harer nāma-padair udāhṛtaiḥ tad uttamaśloka-guṇopalambhakam. Harer nāma means chanting of the holy name. That is simple. But when you chant harer nāma then you gradually understand what is Hari, what is His form, what is His quality, what is His activities. Then you can understand. Because without harer nāma your heart is dirty—ceto-darpaṇa-mārjanam (CC Antya 20.12)—unless your heart is cleansed you cannot understand what is Hari, what is His name, what is His form, what is His quality, what are His activities. You cannot understand.
Lecture on SB 6.3.18-19 -- Gorakhpur, February 12, 1971:
What is religion? Now, he says—he is authority—"Dharma means what is enacted by the Supreme Personality of Godhead. That is dharma." Dharmaṁ tu sākṣād bhagavat-praṇītaṁ na vai vidur ṛṣayaḥ: "The essence of dharma is not known even to the great sages." Na vai vidur ṛṣayo nāpi devāḥ: "Not by the demigods." Now, the authority, Dharmarāja, says that dharma cannot be manufactured by anybody, even great sages or demigods. But nowadays everyone is manufacturing a dharma, and the so-called rascals, they are supporting that "As many opinions there are, all of them are good."
Lecture on SB 7.6.1 -- Hong Kong, April 18, 1972:
Therefore Vedas says, Kaṭhopaniṣad, tad vijñānārthaṁ sa gurum evābhigacchet śrotriyaṁ brahma-niṣṭham samit-pāṇiḥ (MU 1.2.12). Like that. In every śāstra the injunction is if you want to understand the essence of Veda, then you must approach a realized, self-realized person. In the Bhagavad-gītā also the same thing is said.
Lecture on SB 7.6.1-2 -- Stockholm, September 6, 1973:
I am reciting some verses from Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam is the essence of Vedic literature. It is said nigama-kalpa-taror galitaṁ phalam idam (SB 1.1.3). Just like a big tree. What is the essential thing in the big tree? That is the fruit. Suppose a mango tree. Big mango tree. But what we want from the mango tree? The mango. And if the mango is ripened, still, it is very nice. So it is compared, nigama-kalpa-taror galitaṁ phalam (SB 1.1.3). Nigama means Vedic literature. Veda, Veda means knowledge. Vetti veda vidoḥ vinte vid vicaraṇe. So vid-dhātu, those who are Sanskrit scholars here, they'll understand. Vid means to know, knowledge. So Vedic literature means to receive knowledge, authoritative knowledge. Not false knowledge. False knowledge, there is difference between false knowledge and authoritative knowledge. So far we are concerned at the present moment, whatever knowledge we are giving or accepting, they are more or less false knowledge. Not authoritative knowledge.
Lecture on SB 7.6.4 -- Toronto, June 20, 1976:
This is the essence of instruction of all Vedic instructions. What is that? Na tat prayāso kartavyo. Everyone is engaged for developing economic condition. The whole world is engaged how to develop economic condition. There were so many empires, especially in the Western countries. The British Empire, what was their aim? To develop economic condition. Bring money from all over the world in London, and become lord, baron, this, that.
Lecture on SB 7.6.4 -- Toronto, June 20, 1976:
Otherwise, if he simply labors hard, day and night, like the hog... The hog is day and night working very hard to find out "Where is stool? Where is stool?" And after eating stool, as soon as they get little fat... The pigs are fatty therefore because stool contains all the essence of food. According to medical science, the stool is full of hydrophosphates. So hydrophosphate is good tonic. So one may try if they like. (laughter) But actually this is the fact. The pig becomes very fatty because it is stool.
Lecture on SB 7.9.10 -- Montreal, July 9, 1968:
One muni, thinker, or philosopher, is trying to defeat another philosopher. This is going on. So that is also not the way to understand the Absolute Truth; neither by argument nor by study of scriptures, nor by following different kinds of thinkers and philosophers. Why? Dharmasya tattvaṁ nihitam guhāyāṁ. The essence of spiritual realization is very secret and confidential. Therefore Lord Kṛṣṇa says in the Bhagavad-gītā that "I am... Just now I am speaking to you the most confidential part of knowledge." Sarva-guhyatamaṁ. "Why You are speaking to me the most confidential...?" "Because you are My very dear friend." And what is that? Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "Give up everything.
Lecture on SB 7.12.3 -- Bombay, April 14, 1976:
Mahābhārata means the great history of greater India. So in that history, Vedic literature, Pañcama-veda, there is the Bhagavad-gītā, essence. So if you read Bhagavad-gītā, even if you read Mahābhārata, that is all Vedic literature, Mahābhārata, Rāmāyaṇa, the Purāṇas, the Upaniṣad, Vedānta-sūtra, and the Vedas, original Vedas. Original Veda is Atharva Veda. Atharva Veda was divided into four parts, Sāma, Yajur, Ṛg, Atharva. So they are all Vedic literatures.
Lecture on SB 7.12.3 -- Bombay, April 14, 1976:
So especially in this age Bhagavad-gītā is essence of Vedic literatures, and it is based on the Vedānta-sūtra. It is stated in the Bhagavad-gītā, hetumadbhir viniścita. Brahma-sūtra padaiś caiva hetumadbhir viniścita. This Bhagavad-gītā is based on Brahma-sūtra. Brahma-sūtra means Vedānta-sūtra. Vedānta-sūtra is very important. It is the summary of Vedic study, sūtra. The janmādy asya yataḥ (SB 1.1.1), this is a sūtra, a synopsis. And you can explain very nicely from the Vedas. So there are small sūtras, aphorism. From that aphorism you can expand. The Vedānta is the summary of all the Vedic literatures, anta, the supplement of the Vedic literatures. And Śrīmad-Bhāgavatam is the explanation of Vedānta-sūtra.
Lecture on SB 7.12.3 -- Bombay, April 14, 1976:
They are going to the libraries for reading newspaper and nonsense literature, but they will not come to hear Bhagavad-gītā, Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam is the essence of Vedic literature. Nigama-kalpa-taror galitaṁ phalaṁ idam (SB 1.1.3). It is stated in the Śrīmad-Bhāgavatam, nigama. Nigama means Vedas. Agama, nigama. So nigama-kalpa-taru. Vedas just like desire tree. Whatever knowledge you want to get, there is perfectly there, without any mistake, without any illusion, without any cheating. All other literatures, man-made literatures, you will find these things: cheating, imperfectness, mistake, and illusion. In the Vedic literature you won't find these four defects. Therefore, according to Vedic civilization, if you give evidence from the Vedic literature, it is to be accepted. No more argument. Anything which is accepted in the Vedas, vedavatā, there is no more argument.
Lecture on SB 7.12.3 -- Bombay, April 14, 1976:
This is our purpose. Bombay is a very big city, people are rich, so we can give you nice room, nice prasādam. Come here, live here at least once in a week and learn Vedic literature, Vedic civilization. The essence of Vedic literature is Śrīmad-Bhāgavatam. Bhāṣyāyāṁ brahma-sutrāṇāṁ vedārtha-paribṛṁhitam. Our mission is to invite people to take advantage of learning Vedic literature, chandāṁsi. And what is the ultimate goal of studying Vedic literature? That is explained in the Bhagavad-gītā, vedaiś ca sarvair aham eva vedyam: (BG 15.15) to understand Kṛṣṇa. So therefore our movement is known as Kṛṣṇa consciousness movement.
Lecture on SB 7.12.5 -- Bombay, April 16, 1976:
Because nowadays it is not possible that the students, especially foreign students, they will be very much inclined to read from Sāma-Veda, Yajur-Veda, Ṛg-Veda, Atharva-Veda, or pronounce the Upaniṣad, Brahma-sūtra. The time is changed. As far as possible... But there is essence of all these Vedic literature. Bhāṣyāyāṁ brahma-sūtrāṇāṁ vedārtha-paribṛṁhitam. This Bhāgavata, this is the essence of Brahma-sūtra. Nigama-kalpa-taror galitaṁ phalaṁ idam (SB 1.1.3). So we are contemplating to start this brahmacārī-āśrama, so these things should be followed, that the brahmacārī... Sāyaṁ prātaḥ. It is begun here, sāyaṁ prātar upāsitā guru-agny-arka-surottamān. This should be practiced. Surottamān. Especially the Deity.
Nectar of Devotion Lectures
The Nectar of Devotion -- Vrndavana, October 18, 1972:
So a devotee either sees a living entity moving or a living entity's not moving, he does not see the outward covering, but he sees within, the spirit soul, part and parcel of Kṛṣṇa, and without, the body, the material body, he sees Kṛṣṇa's energy. And because everything is in reference with Kṛṣṇa, therefore he sees Kṛṣṇa only and nothing else. So this is the statement in the Caitanya-caritāmṛta. Sthāvara jaṅgama dekhe nā dekhe tāra mūrti (CC Madhya 8.274). He does not see the external form, but he sees the actual essence of the person and therefore he sees Kṛṣṇa.
The Nectar of Devotion -- Bombay, January 11, 1973:
They are not serving the real fact. The constitutional portion is going on. Jīvera svarūpa haya nitya kṛṣṇa dāsa (Cc. Madhya 20.108-109). Therefore one brāhmaṇa, he approached the Supreme Personality of Godhead that "I have served the whole of my life..." Kāmādīnāṁ kati na katidhā pālitā durnideśāḥ. Serving means we are serving the society, country, family, the... The essence is I am ser..., not serving; I am satisfying my sense gratification.
The Nectar of Devotion -- Vrndavana, November 12, 1972:
So that is the difference. Love of Kṛṣṇa means to satisfy Kṛṣṇa, not satisfy sense gratification. We... The practical example is from Bhagavad-gītā. Arjuna, Arjuna, in the beginning, he wanted to satisfy his senses. He declined to fight with his grandfather, with his teacher, with his nephew and brother on the other side. He thought that upon their death, he'll not be satisfied. That means sense, his sense gratification. But at the end, when he understood Bhagavad-gītā, the essence of Bhagavad-gītā, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66),... Our duty is to satisfy the senses of Kṛṣṇa. So then he, to satisfy Kṛṣṇa, he killed his kinsmen, his grandfather, his teacher. So that is required—satisfaction of Kṛṣṇa, not satisfaction of personal interest. Go on reading.
Sri Caitanya-caritamrta Lectures
Lecture on CC Adi-lila 1.15 -- Mayapur, April 8, 1975:
Purāṇa means old history. It is not mythology. The foolish people, they say like that, "Mythology means something created." No. Don't take it that way. It is the essence of important historical incidences, record. Mahābhārata is also history. Mahā means great, and bhārata means this land. Actually it is a history. But foolish people, without understanding through the guru-paramparā system, they manufacture their own way of understanding; therefore they are misled. They cannot take full advantage of this Vedic literature because they are misled. We should not be misled.
Lecture on CC Adi-lila 7.2 -- Mayapur, March 2, 1974:
He's Kṛṣṇa Himself. In this Kali-yuga, Kṛṣṇa's direct identification, incarnation, is Śrī Caitanya Mahāprabhu. This is also confirmed in all the Vedic literature—Mahābhārata, Purāṇa, Upaniṣad—and the essence of all Vedic literature is Śrīmad-Bhāgavatam. There is also Śrī Caitanya Mahāprabhu. He's accepted as the Supreme Lord.
Lecture on CC Adi-lila 7.66-76 -- San Francisco, February 6, 1967:
Now the essence of all scripture is this Hare Kṛṣṇa. Essence. Sarva-śāstra-marma means essence of all scripture. And sarva-mantra-sāra. And there are different kinds of hymns and mantras, and this is the, I mean to say, topmost part of all mantras. "In this way, My Guru Mahārāja asked Me to chant Hare Kṛṣṇa."
Lecture on CC Adi-lila 7.107-109 -- San Francisco, February 15, 1967:
So that is also described: māyayā apahṛta-jñānā. They have acquired some knowledge undoubtedly, but the essence of the knowledge is taken away by māyā. Essence of the knowledge. Just like I give you milk, but I churn it. I take the butter out, and I give you milk. It is just like that. If milk is administered, taking out the butter, that is also a cheating, because milk means to take fat. Fat we require. For our proper maintenance of the body, we require fat.
Lecture on CC Adi-lila 7.109-114 -- San Francisco, February 20, 1967:
If that is not awakened, then it is useless waste of time. Just like Caitanya Mahāprabhu embraced the brāhmaṇa who was illiterate, but he took the essence of Bhagavad-gītā, the relationship between the Lord and the devotee. Therefore, unless we take the real, I mean to say, essence of any literature, it is simply waste of time.
Lecture on CC Madhya-lila 20.125 -- New York, November 27, 1966:
Now, here the Supreme Personality of Godhead, Kṛṣṇa, is personally speaking Bhagavad-gītā. Is it not Veda? That is Veda. That is real Veda. Sarva-upaniṣade. In the Gītā-māhātmya it is said, "This is the essence of all Veda." This is Vedānta. Simply by studying Bhagavad-gītā, one becomes a learned science in the science of God. So śāstra-kahe. And what is that śāstra? The essence of all śāstra, the essence of all scripture, asks you to do—the śāstra says, the Lord says—sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "Give up everything, just surrender under Me." This is the most confidential part of knowledge.
Lecture on CC Madhya-lila 25.19-31 -- San Francisco, January 20, 1967:
So if you give up the coconut and simply quarrel with the fibers, what profit is there? There is no profit. Similarly, if you give up God, or Kṛṣṇa, who is the essence of everything, and you make your advancement in scientific knowledge, in physics and chemistry and so many departments of knowledge, so according to Bhāgavata this is simply waste of time. Simply waste of time. But what we'll gain? Kevala-bodha-labdhaye.
Lecture on CC Madhya-lila 25.19-31 -- San Francisco, January 20, 1967:
You're studying, what is called? Physiological condition, anatomical condition, and metabolism, this or that. There are so many big, big names. But real, the proprietor of the body... The doctors are sitting, analyzing. But as soon as the soul passes, they cannot explain what happened, what happened to this meta..., I mean to say, anatomy and physiology. They stand fools. So this is going on. The essence of the thing, the essence of the manifestation, cosmic manifestation they have missed. They're simply analyzing the outward cover. That's all. That sort of analysis is compared here as simply beating the bush. That's all. (laughter) It has no value.
Lecture on CC Madhya-lila 25.31-38 -- San Francisco, January 22, 1967:
Similarly, if I am part and parcel of the Supreme Lord, then what is my duty? My duty is to abide by the orders of the Lord. That is the version of all Vedic scriptures. And Bhagavad-gītā is the essence of all Vedic scripture. It says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "You give up all other engagement. Just be surrendered unto Me and be engaged in My service." This is perfection.
Lecture on CC Madhya-lila 25.31-38 -- San Francisco, January 22, 1967:
So one who does not know this simple fact, then he may go on indulging, wasting his time by meditation, by cultivation of knowledge, by exercise, by pressing nose, or so many things. He is not in the, actually in the factual position. So such persons, in spite of their austerity, in spite of their severe penances... Āruhya kṛcchreṇa paraṁ padaṁ tataḥ (SB 10.2.32). Although they realize that "Here is the Absolute Truth," or "Here is the light," or "Here is the essence," but because they do not engage in the devotional service of the Lord, or because they have no shelter under the lotus feet of the Lord, they fall down. Surely they fall down. The same example: you may go very high on a sputnik, ten thousand miles off from this earth, but if you have no shelter there, then naturally, you have to come back again here. Āruhya kṛcchreṇa paraṁ padaṁ (SB 10.2.32).
Lecture on CC Madhya-lila 25.31-38 -- San Francisco, January 22, 1967:
So ultimately, a person, Bhagavān, the Supreme Personality of Godhead, ultimately. That is the evidence from all Vedic scriptures. Tāhā nāhi māni, paṇḍita kare upahāsa. And these impersonalists, they do not accept this personal aspect of the Absolute Truth, and they laugh at the devotees, "Oh, what they are doing? They are less..." They are thinking that the devotees are less intelligent. And the devotees, they are also thinking that less intelligent. But you have to decide who is less intelligent. If you, from the Vedic literature, if you do not accept the decision... And the essence of Vedic literature is Bhagavad, Bhagavad-gītā, and it is clearly stated there. When understood..., Arjuna understood Bhagavad-gītā, he clearly accepted Him that paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12), "You are the Supreme Lord, and nobody knows Your personality." So personality is accepted. Caitanya Mahāprabhu also says that the verdict of all Vedic literatures is to accept the Supreme Personality of Godhead.
Festival Lectures
Ratha-yatra -- San Francisco, July 5, 1970:
So in the Vedic literatures, the whole Vedas, there are four Vedas originally—Sāma, Yajur, Ṛg, Atharva—and from that Vedas, four Vedas, there are so many Upaniṣads, hundred-and-eight Upaniṣads. And the cream of the Upaniṣads is the Vedānta-sūtra. And the Vedānta-sūtra is very clearly explained by Śrīmad-Bhāgavatam. So this Vedic literature is giving us the help and the clue how we can get out of this miserable condition of life. This Kṛṣṇa consciousness movement is the essence or cream of all these Vedic literature. In the Bhagavad-gītā, you will find that vedaiś ca sarvair aham eva vedyam (BG 15.15). By studying all the Vedic literature, you will have to find out Kṛṣṇa. And Kṛṣṇa is so kind, rather Kṛṣṇa's incarnation, Lord Caitanya, is so kind that He is giving you Kṛṣṇa in the form of His name. Nāma rūpe kṛṣṇa avatāra. So this Kṛṣṇa, Hare Kṛṣṇa movement, practically you can see also, Kṛṣṇa, this name Kṛṣṇa and the original Supreme Personality of Kṛṣṇa is nondifferent.
Srila Krsnadasa Kaviraja Gosvami's Appearance Day -- Vrndavana, October 19, 1972:
That's all right. But the essence of his knowledge has been taken away by māyā. Māyayā apahṛta-jñānā asurī-bhāvam āśritāḥ. Essence of knowledge is Kṛṣṇa. That he has no idea, what is Kṛṣṇa. This is the position of asurī-bhāvam āśritāḥ. The mahātmānas tu daivī-prakṛtim āśritāḥ, and the narādhamas, there are, there are asurī-bhāvam āśritāḥ. Just like Hiraṇyakaśipu and his son, Prahlāda. Prahlāda is mahātmā. Daivī-prakṛtim āśritāḥ. And Hiraṇyakaśipu is demon. He is māyayā apahṛta-jñānā asurī-bhāvam āśritāḥ. There are two classes of men, daivī-prakṛtim āśritāḥ and asurī-bhāvam āśritāḥ.
His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada's Disappearance Day, Lecture -- Los Angeles, December 9, 1968:
So on this occasion of my spiritual master's departure, as I am trying to execute his will, similarly, I shall also request you to execute the same order through my will. I am an old man, I can also pass away at any moment. That is nature's law. Nobody can check it. So that is not very astonishing, but my appeal to you on this auspicious day of the departure of my Guru Mahārāja, that at least to some extent you have understood the essence of Kṛṣṇa consciousness movement.
Initiation Lectures
Initiation Lecture and Bhagavan dasa's Marriage Ceremony -- New Vrindaban, June 4, 1969:
We have got in our society... Just like I am sannyāsī, Kīrtanānanda Mahārāja is sannyāsī. So we are renounced order. But there are many gṛhasthas, just like Hayagrīva dāsa adhikārī and others. So there is no such distinction that one has to take the path of the renounced order of life. The real essence of our life should be how much we are Kṛṣṇa conscious.
General Lectures
Lecture -- Los Angeles, December 4, 1968:
So the example is set by the Supreme Personality of Godhead that human civilization will advance only on the basis of brahminical culture and cow protection. As soon as there is falldown from brahminical culture, and as soon as there is discrepancy in the protection of cows, there will be no more peace in the world. Therefore He specifically said, go-brāhmaṇa-hitāya ca. This Kṛṣṇa consciousness movement is for the protection of brahminical culture and cows. Then automatically the peace of the world will come, if two things are done. This is Vedic literature. They pick up the essence of the things, and all other things follows. Just like meditation. Meditation means... Not meditation, the yoga system. Yoga indriya-saṁyamaḥ.
Srila Prabhupada and Disciples Speak -- New York, April 9, 1969:
Viṣṇujana: (reading) "Glory to Śrī Kṛṣṇa saṅkīrtana, which cleanses the heart of all the dust accumulated for years together. And thus the fire of conditional life, of repeated birth and death, is extinguished. Such saṅkīrtana movement gives the essence of all nectar of transcendental bliss and helps us to have a taste of that full nectarean for which always anxious we are." So this is the mercy you have given us, this saṅkīrtana movement, that every day, ten hours a day, we can chant the holy name of God right out on the street, and everyone who sees and hears is learning about Lord Caitanya, is learning about the Hare Kṛṣṇa movement and is practically engaged in devotion."
Lecture at International Student Society -- Boston, May 3, 1969:
So we have got this literature printed in English. Bhagavad-gītā is already printed in so many editions, but unfortunately, those Bhagavad-gītās are interpreted in their own interest. You see? Therefore we have published this Bhagavad-gītā. It is the essence of all Vedic literature, Bhagavad-gītā as it is. You have to learn Bhagavad-gītā as it is. Don't interpret in your own way. There is no possibility. But people do it, and foolish persons, they accept it. No, there is no question of interpretation.
Lecture -- Gorakhpur, February 18, 1971:
So if we don't take advantage of these literatures, then we cannot make our life perfect. But Caitanya Mahāprabhu advises that you make your life perfect and distribute this Vedic knowledge to the whole of the world. Paropakāra. Paropakāra. You are meant for paropakāra, not for exploiting. That is the duty of the Indians. Unfortunately, neither we are inclined to make our life perfect by understanding the Vedic literatures... Therefore we are begging. Instead of doing paropakāra, we are begging. This should be stopped. And the essence of all Vedic literature is Bhagavad-gītā. So if we study Bhagavad-gītā as it is, our life will be perfect, undoubtedly. But unfortunately, we also misinterpret Bhagavad-gītā according to our own whims, and therefore we are misguiding. We cannot take the essence of Bhagavad-gītā, and therefore our, this human form of life is also lost, and we cannot do any welfare activities in the world.
Pandal Lecture -- Bombay, April 11, 1971:
Now, what is this Kṛṣṇa consciousness movement? The Kṛṣṇa consciousness movement means the essence of all religious principles. What is religious principle? Religious principle means to abide by the laws given by God. That is called religious principle, simple word. Dharmaṁ tu sākṣād bhagavat-praṇītam: (SB 6.3.19) "Dharma means the codes and the laws given by God." That is dharma, or religion. Just like in our ordinary life we receive the laws from the state or the king. The word given by the king or the state is accepted as law, and everyone has to abide by the law. Similarly, the order or the principle given by God is called religion. Religion without God is nonsense. Religion... Because religion means the codes of God.
Speech at Olympia Theater -- Paris, June 26, 1971, (with translator):
According to Vedic civilization, the progressive march towards perfection of life is to realize one's relationship with Kṛṣṇa, or God. There is a book, perhaps you read or you know, Bhagavad-gītā. That Bhagavad-gītā is accepted by all ācāryas, or authorities in transcendental science, as the essence of all Vedic knowledge. In this Bhagavad-gītā we understand that the living entities, not only human beings, but other than human beings... There are many types of living entities. All of them are parts and parcels of God. The part and parcel of God means... You can understand from your own personal experience. Just like your body but there are many parts and parcels of the body, just like the legs, the hands, the fingers, the hair, so many things.
Lecture -- Visakhapatnam, February 18, 1972:
It is not very difficult. Anyone can do provided he does not make the mistake adulterating the statements of Bhagavad-gītā. Those who are adulterating, interpreting in a different way this Bhagavad-gītā, they are very mischievous. Therefore, Kṛṣṇa has already declared, na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15). Duṣkṛtinaḥ. Those who are not surrendered to Kṛṣṇa's lotus feet, they have been described by Kṛṣṇa Himself as Duṣkṛtinaḥ, mischievous. Narādhama, the lowest of the mankind. Mūḍhā, asses, rascals. And if somebody says... We find so many learned scholars, they do not surrender to Kṛṣṇa, then what is their position? Kṛṣṇa says, "Yes, māyaya apahṛta-jñānā." They are learned, so-called learned, but their knowledge has been taken away by māyā. So this is the essence of Vedas. Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). To understand Kṛṣṇa and kṛṣṇa-bhakti is there in everyone's heart.
Rotary Club Lecture -- Hyderabad, November 29, 1972:
So the con..., in the conclusive portion it is said, ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam (SB 1.3.28). All these descriptions of the incarnations, they are plenary portion or portion of the portion of the Supreme Personality of Godhead. But the name we find here as Kṛṣṇa, He is the Supreme. Kṛṣṇas tu bhagavān svayam. Svayam. He is the original Personality of Godhead. Similarly, we get information from other Vedic literatures. Just like Brahma-saṁhitā. It is written by Lord Brahmā. And when Lord Caitanya Mahāprabhu was present on this planet, He collected the copy of this book from South India, Ādi-Keśava Mandira, and presented it to His devotees, that "This is authorized book." There were hundred chapters of this book. Unfortunately, they're missing. This is only the Fifth Chapter. But it contains the essence of theology.
Rotary Club Lecture -- Ahmedabad, December 5, 1972:
Indian man: When we have the right knowledge, we have peace, and we have to maintain. That's all.
Indian woman: Excuse me, what do you or the Kṛṣṇa consciousness movement have to say to me that is different from the essence of any of the major religions of the world, say, Christianity?
Prabhupāda: Every religion will say that you surrender unto God, either Kṛṣṇa consciousness or Christianity, or Muhammadan... The word is the same, but we are teaching the same thing, but in a very easiest process. That is our credit.
Lecture at Upsala University Faculty -- Stockholm, September 7, 1973:
And the summary of Vedic knowledge is here in the Bhagavad-gītā, because here God directly is instructing about Himself. Therefore it is the essence of all Vedic knowledge. The ultimate goal of Vedic knowledge is to know God. But we cannot know God. We have blunt senses. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). With these material senses, blunt senses, imperfect senses, we cannot understand God. That is not possible. But if we can please God by your service, by our love, He reveals Himself, revelation. That is the process.
Lecture at St. Pascal's Franciscan Seminary -- Melbourne, June 28, 1974:
Father Greene and all other Fathers and Ladies and Gentlemen, I thank you very much for your kindly participating in this movement. So I will try to explain some of the verses from Śrīmad-Bhāgavatam. The Śrīmad-Bhāgavatam is considered to be the essence of Vedic literature. Vedic literature means the four Vedas: Sāma, Yajur, Ṛg, Atharva, then Upaniṣad, 108 Upaniṣad, and eighteen Purāṇas, Rāmāyaṇa, Mahābhārata. It is an immense treasure-house of literature. So this Śrīmad-Bhāgavatam is one of the eighteen Purāṇas, and in this Śrīmad-Bhāgavatam there are eighteen thousand verses. So I am just trying to explain one or two verses.
Lecture with Translator -- Sanand, December 25, 1975:
So our request is, this Kṛṣṇa consciousness movement, that you study Bhagavad-gītā. You don't require... Because Bhagavad-gītā is the essence of all Vedic knowledge. Vedaiś ca sarvair aham eva vedyam (BG 15.15). Vedas means if you are actually a student of Veda or Vedānta, Veda-Vedānta, then the ultimate goal is to understand Kṛṣṇa. And if you cannot understand Kṛṣṇa, however big Vedāntist you may be, you remain a fool. This is the conclusion of Bhagavad-gītā.
Philosophy Discussions
Philosophy Discussion on Gottfried Wilhelm von Leibnitz:
Prabhupāda: That monad, as we say, Kṛṣṇa, as we understand from Brahma-saṁhitā, that Kṛṣṇa is within the atom also.
Śyāmasundara: He says that a monad is the force or activity which constitutes the essence of a substance.
Prabhupāda: But Kṛṣṇa is the substance, summum bonum. Aṇḍāntara-stha paramāṇu-cayāntara-stham (Bs. 5.35). He is within everything. That is His all-pervasive nature.
Śyāmasundara: Then how are the individualities accounted for?
Prabhupāda: Every individual soul is awarded a little portion of independence, because every individual soul is part and parcel of God, so he has got the quality of independence, in minute quantity. That is individuality.
Śyāmasundara: Just like, for instance, say, this particulate substance, he would say that there is a force or activity which constitutes the essence of this substance, and that is the monad of this substance. He is attributing it to everything, matter.
Prabhupāda: So we take the atom. Atom is the smallest. So we say within the atom the force is Kṛṣṇa. He is simply suggesting there is some enforcing power. We are giving directly that that is Kṛṣṇa.
Philosophy Discussion on Hegel:
Prabhupāda: This is our philosophy, Rūpa Gosvāmī's philosophy. That hari-sambandhi-vastunaḥ; everything has relation with Kṛṣṇa and those who are giving it up, "No, no it is matter, brahma satyaṁ jagan mithyā, this is false," Rūpa Gosvāmī says, phalgu-vairāgya, that kind of renunciation is insufficient or, phalgu means false, false renunciation. So our renunciation means renounce things for sense gratification. That's all. (indistinct) we renounce anything for our sense gratification, but we accept everything for Kṛṣṇa's senses. But actually everything is spiritual. Just like if Kṛṣṇa does not accept anything material but they argue that you are offering material flower, material food, how will Kṛṣṇa accept? Therefore in essence it is not material, but because we have been habituated to accept them for our sense gratification, therefore it is material.
Philosophy Discussion on Hegel:
Kīrtanānanda: It is both, isn't it Śrīla Prabhupāda, it is both material and spiritual. In essence it is spiritual.
Prabhupāda: Essence is spiritual, that's it. But my imperfect vision makes it material.
Śyāmasundara: His idea, too, is that everything has a purpose, the whole universe is rational.
Prabhupāda: Certainly, certainly. Those who do not agree to accept this, just like so many rascal philosopher, there is no purpose of life, chance, they are rascals.
Philosophy Discussion on Charles Darwin:
Prabhupāda: Discovering, partial, that's like... They cannot discover. The things are there passing on, so many things, passing on.
Śyāmasundara: What it means in essence is that they have analyzed the individual cell of the living entity and they have found in each cell a set of genes, forty-six in each cell. These genes contain the blueprint for the whole body, like the seed of a tree contains the whole tree. So it is possible, they say, by rearranging these genes or changing them slightly that a new type of person can come out, or a new type of living entity, from the original.
Prabhupāda: Definitely. What we call the jīva, they might be talking of the jīva or genes. The genes, the jīva, they can have any nice type of body.
Philosophy Discussion on Charles Darwin:
Hayagrīva: This is Darwin. Darwin's conception of evolution rests on the contention that there is a real genetic change from generation to generation. In other words, Darwin rejects the platonic igos. Igos is the Greek for idea, type or essence. There is no human igos, human type or essence. There are no fixed species. This is in contradistinction to the platonic idea that the species exist in essence or, as Kṛṣṇa says in Bhagavad-gītā, bījam, "I am the seed of all existences." Darwin would not recognize any bījam, or seed, particular type for any species. Rather, he sees shifting, evolving physical forms constantly changing.
Prabhupāda: The different forms are already there. Just like the form of monkeys also there, the form of man is also there, other animals, other birds, beasts. So he has no clear conception how the evolution is taking place, neither he has any idea about whose evolution. He simply takes account of the body. A body never evolves. It is the soul within the body—he evolves, transmigrates from one body to another. Just we see that a child becomes a boy. The..., if the child is dead, it no more evolves. So it is the soul that is concerned. The soul is within the body, and he desires and evolves.
Philosophy Discussion on Soren Aabye Kierkegaard:
Śyāmasundara: ...philosopher is called Kierkegaard. He was a Danish philosopher, last century. He is the father of what is called existentialism, which is a very prominent modern philosophy, probably the most prominent modern philosophy. Last time we were discussing the phenomenologists, who are interested in getting at the "whatness," or the essence of a thing. These existentialists, they are more interested in the "thatness," or the existence of a thing. So this Kierkegaard describes three steps of the life experience. The first step he calls the aesthetic step or stage of life. This aesthetic stage of life is characterized by two types of persons: that one engaged in sense gratification completely, unrestricted sense pleasure; and the mental speculator or philosopher. He said that in both cases that both persons are uncommitted to any specific goals and that they become bored with their activities, unrestricted sense gratification and philosophical speculation; that they are devoid of commitment—they are not committing themselves to anything, simply enjoying and speculating—and that this type of life, this aesthetic type of life, is...
Prabhupāda: So how they can be philosopher if they have no ultimate goal?
Śyāmasundara: He says they are not really philosophers; they are mental speculators.
Prabhupāda: So mental speculator anyone can become, without any aim. What is this? Ship without a rudder, a man without aim.
Philosophy Discussion on Soren Aabye Kierkegaard:
Prabhupāda: That means this endeavor is possible in human form of life. Therefore we are preaching that the human form is especially meant for God realization. That is the first function of the human form of life. Not to act as animal. That is our (indistinct).
Śyāmasundara: There are some philosophies such as the phenomenologists, they say that essence is prior to existence, but these existentialists say that existence is prior to essence; in other words, that by existing we come to our essence. We realize ourself by going through stages of different existence.
Prabhupāda: Yes. That is our theory, that we are struggling or transmigrating from different species of life, and when we come to the perfectional stage of living condition, human form of life, so then we understand what is the aim of life. So as spirit soul I am existing, and then, at my perfectional stage, I learn what is the essence of life. Essence of life is Kṛṣṇa consciousness. Therefore existence is first, and then to understand the essence.
Philosophy Discussion on Arthur Schopenhauer:
Śyāmasundara: He says... I'll read a statement of his. He says that "The will forces a person to remain alive, even when there is nothing for which to live. It impels him to live and suffer another day, even when there is no hope or promise of any pleasant future prospects. It is like the alms which the beggar receives from life today, that he may hunger again on the morrow. For all men, irrespective of their status, the essence of life is misery and frustration."
Prabhupāda: Yes, that is a good point, but why he is hankering after something? Why he is hankering after...? He is being frustrated.
Śyāmasundara: The will. The will is...
Prabhupāda: Therefore the conclusion is: there is a goal. He is hankering after that goal. But he has not as yet approached that goal, achieved that goal. Therefore, to understand what is that goal, one should approach a spiritual master. Tad vijñānātaṁ sa gurum evābhigacchet.
Philosophy Discussion on Martin Heidegger:
Śyāmasundara: He says that the essence of the human being is in his existence. That is that there are numerous kinds of...
Prabhupāda: His idea of existence is: from birth to death. Not beyond death. He did not exist before his birth, and he'll not exist after his death. So his existence means from the point of birth up to the point of death. So that is not very good philosophy.
Philosophy Discussion on Martin Heidegger:
Śyāmasundara: He says that that is the essence of existence, that we can become something which we choose, of our own choosing.
Prabhupāda: That means he is talking of this existence. According to him, the existence finishes after death. That is poor fund of knowledge.
Śyāmasundara: No. He doesn't make that judgment. He simply says that the living entities are motivated by that feeling, that they will die. He doesn't say whether there is life or death.
Prabhupāda: That means he has no knowledge. We say that he does not die, he exists eternally. That is our philosophy.
Philosophy Discussion on Martin Heidegger:
Śyāmasundara: He says that there are numerous possibilities to choose from, to become what we like. There are unlimited possibilities. We can become this or that. So that we can choose our essence, that the essence of a man is in his own hands. He can choose his own essence, what he wants to be.
Prabhupāda: That we are also stating, that essence is that "I will exist in future." Is it not? So if one knows that "I will exist even after destruction of this body," then he will think of essence differently.
Philosophy Discussion on Martin Heidegger:
Śyāmasundara: He calls this concern is the symptoms of..., characteristics of existence, and he says that this existence has priority...
Prabhupāda: Yes. That we also say. Because I want to exist, therefore my concern means the struggle for existence. I am struggling, how to exist.
Śyāmasundara: But he says that this existence has priority over the essence. In other words, only when we get beyond...
Prabhupāda: What is that essence?
Śyāmasundara: This is what the man, a man has to choose-find out his essence. But first there is existence, before that search...
Prabhupāda: But the existence, therefore we say that your real problem is unless you know what is your position, then there cannot be any tangible program. If I know that I exist eternally, then my real concern should be how to check all these concerns so that I may live eternally without any concern. My question will be: "I am existing eternally. Why there should be concerns?" I must live and exist eternally without any concern. Why there have to be so many concerns? I do not want. Suppose the death. I know I shall death, but I do not know; I do not want to die. That is my concern.
Philosophy Discussion on Martin Heidegger:
Śyāmasundara: So Heidegger says that this (German-indistinct) or this being there, has two characteristics. First is priority of existence over essence. In other words, first I exist, and inside of this existence I can find my essence. During this existence, I can find my essence. And the second characteristic...
Prabhupāda: What is that essence?
Śyāmasundara: Well then he..., his philosophy comes to that point, what is man's essence.
Prabhupāda: What is that?
Śyāmasundara: First of all he says that my existence is prior. First of all I have to exist and live, and then inside of this existence I may come to the point of discovering my essence.
Prabhupāda: But he has not discovered the essence.
Philosophy Discussion on Martin Heidegger:
Prabhupāda: What is that essence?
Śyāmasundara: He calls it authenticity. Authenticity means when I am something of my own. Authentic means when I am authentically me, he calls it.
Prabhupāda: What is that, "authentic"? He does not explain?
Śyāmasundara: It's not explained very clearly.
Prabhupāda: But what do you understand by this authenticity?
Śyāmasundara: Well... (pause) The thing is that in the same sense that Kierkegaard is saying that man has to create... (break)
Prabhupāda: Authentic means reality. What is that? Authenticity means reality?
Śyāmasundara: It means being free from guilt, being free from anxiety, being always resolute in purpose.
Prabhupāda: So reality... I see this is reality, that I don't wish to die but there is death. Authenticity means how to live without death. That is all. Is it not?
Philosophy Discussion on Martin Heidegger:
Prabhupāda: So reality... I see this is reality, that I don't wish to die but there is death. Authenticity means how to live without death. That is all. Is it not?
Śyāmasundara: Yes. (pause) (indistinct) that the conclusions of the philosophy, by going through the different steps (indistinct). First of all, these two characteristics of existence, or (German-indistinct). One is that existence is prior to essence. The second is that (indistinct), or existence, is mine, that it is a personal. Everyone has the feeling that I...
Prabhupāda: I can exist. Others may not exist. Is that philosophy?
Śyāmasundara: No. That is also a person(?) outside of you, but that my existence is personal.
Prabhupāda: Does my existence, it is first; other existence is secondary? Just like (if) I eat meat. I must eat, because I must have meat, so poor animals must be killed. So his existence is this, neglected. Is that their philosophy?
Philosophy Discussion on Martin Heidegger:
Śyāmasundara: He says that man's actions or reality is the existence or his (indistinct). In other words, from the fact that I exist, I can find my..., that is my essence, that is my reality.
Prabhupāda: Yes. This should be done individually, collectively. Therefore there is group of nationality, therefore combined together should exist. The other group also, they are also thinking. So there are different parties. (indistinct) struggle, struggle for existence, survival of the fittest. If you exist killing me, then you are fit. And if I'll exist killing you, because you want to exist at my cost, I want to exist at your cost, so there is struggle. So if you can kill me, then you are fit, and if I kill you, then I am fit. Survival of the fittest.
Śyāmasundara: By this existence or (indistinct) that a man can choose himself or win himself by his own improvement, that he can realize himself. If I exist then I can realize myself, what I am, what is my essence. And there are two types of existence, he says: authentic existence and inauthentic existence. Authentic existence is what one feels when that existence is something of his own. (break) So he says there are two kinds of existence: authentic existence and inauthentic existence. So a man who is leading an authentic existence, then he is something of his own. But he is leading an inauthentic existence, then he is busy, excited, or preoccupied, what they say, when he has lost himself, when he loses himself. That is inauthentic existence. Thus authentic existence is when a man is always aware, self-aware, of his existence: "What I am doing now, what I am doing now, what am I doing now." So he says that an inauthentic existence is fallen existence, that a man falls into averageness or everydayness or what he calls publicness, where he lacks individuality and becomes the group self, and his personal decisions are not based upon a individual...
Prabhupāda: Everyone is living an inauthentic existence because... That is animal existence. He knows only the span of life from birth to death. That's all. That is inauthentic existence. When he knows that this is temporary... Just like suppose we are preacher, living in this apartment, say for a month. (indistinct). So this span of existence, one month or ten days or six months, this is inauthentic. But my preaching work, as preacher, I am (indistinct), that is my authentic existence. Is it not?
Philosophy Discussion on Jacques Maritain:
Śyāmasundara: Yes. His main philosophy is that existence and essence are both there; that existence is not possible without essence. He defines existence to be..., er, essence to be potential and existence to be the actual. So that a thing, and everything that we can perceive, has both existence and, in other words, potentiality and actuality. For instance, this cup has the potentiality to be something else, to be a piece of metal, but in its actual form it is like this. But it has potentiality to become something else. So he says these two things—the essence and the existence-exist simultaneously.
Prabhupāda: So we agree to this point. Just like soul, at the present moment you have got a certain type of body, human body, but the soul has potentiality to have a spiritual body or a dog's body. Both potentialities are there. So the essential is the soul, and the reality... It is not reality; temporary form in the material body. But the potentiality as the soul has its own spiritual body. When it is uncontaminated by the material contamination, he remains only reality without any so-called actuality or temporary form.
Philosophy Discussion on Jacques Maritain:
Śyāmasundara: He is Absolute. He is pure existence and essence together, but that the..., everything else that exists besides God has these two characteristics of potentiality and actuality.
Prabhupāda: That potentiality, actuality, it is material relativity. In the spiritual world there is same—potentiality, reality—they're one. Just like Kṛṣṇa. Kṛṣṇa, the rascal scholars, they think that Kṛṣṇa's body and Kṛṣṇa's soul is different, as it is, what is called, expressed by Dr. Radhakrishnan. But that is not the fact. There is no such difference. Kṛṣṇa also says, avajānanti māṁ mūḍhā (BG 9.11). Because He comes in a human form, rascals think of Him as ordinary human being. But He is not that. He is absolute. He has nothing to do with the body and soul as we have got. He is body and soul together-potentiality and the actuality. Similarly, anyone who gets a spiritual body, he also gets the same position. There will be no difference between actuality and potentiality.
Śyāmasundara: He says that God, or the divine intellect, perceives His own essence.
Prabhupāda: No. (break)
Śyāmasundara: He says that God perceives His own essence, and thus He..., everything else and all of the creation came into existence as a part of His essence of God. That everything is a part of God's essence and keeps coming into existence in different forms, different stages of actuality.
Prabhupāda: So that... They say everything is expansion of God's energy. The example is given in the Vedic śāstras, just like the fire is there in one place but the heat and light of the fire expand. Similarly, God, or Kṛṣṇa, is there in Goloka Vṛndāvana, but His energy, external energy and internal energy and marginal energy, they are expanding in this place. So what is his opinion of it?
Philosophy Discussion on Jacques Maritain:
Śyāmasundara: There's another school of modern philosopher who has the same idea of existence and essence, but they say that there is only existence, that there is no essence, therefore there's no meaning to life.
Prabhupāda: No. According to our..., essence is reality; existence is temporary.
Śyāmasundara: Well, he opposes these philosophers by saying that there cannot be existence without essence.
Prabhupāda: That is our view also. Essence... Just like Śaṅkarācārya says, brahma satyaṁ jagan mithyā. The existence is mithyā. He says mithyā. But we, Vaiṣṇava philosopher, we say not mithyā, not false, but temporary. But temporary. So mithyā we cannot say, because anything coming from God, it cannot be false, but it is temporary. He can change it as He likes; therefore it is temporary.
Śyāmasundara: So he says that existence is the coming into being of the essence.
Prabhupāda: Yes.
Śyāmasundara: The inbetween stage he calls becoming.
Prabhupāda: That is Brahman. Brahman is essence, and from Brahman is everything is coming out-janmādy asya yataḥ (SB 1.1.1). So Brahman means everything is emanating. Now this janma is in reference to this material world. In the spiritual world there is no such thing as creation. Creation and annihilation, that is the nature of this material world. So when we speak of janmādy asya yataḥ (SB 1.1.1), it means the creation of the material world, but the original source of creation, that is eternal.
Philosophy Discussion on Jacques Maritain:
Śyāmasundara: Brahman is the essence.
Prabhupāda: Essence. The essence was there before the creation of the manifestation. That Brahman, Kṛṣṇa says, as Vedānta says, janmādy asya yataḥ; (SB 1.1.1) similarly Kṛṣṇa says ahaṁ sarvasya prabhavo (BG 10.8): "I am the source of everything." And Brahma-saṁhitā says, Kṛṣṇa..., sarva-kāraṇa-kāraṇam (Bs. 5.1), "the cause of all causes." So before creation, Kṛṣṇa was existing, or God was existing. Creation means matter. So the source of creation, God, or Kṛṣṇa, is not matter. It is spirit.
Śyāmasundara: He says that the essence of an entity is its intelligible nature, or that one can have ideas. This is proof that we are more than existence, that we are also essence.
Prabhupāda: No. This existence is temporary. Just like this, I have got this coat. This is also existence, but I may change it next time, but I am the essence. I am permanent. I am changing.
Philosophy Discussion on Jacques Maritain:
Śyāmasundara: He says that the senses can say "This exists," but if they said something... The senses can say "This exists," but the indirect is what says "This being is." In other words, it describes what exists—not only that something exists but what exists. So this intellect, or this being able to describe the essence of something, proves that we are made of this essence, that this is our real nature, that we are... It is not simply blindly existing but that there is some essence. He says that to exist means to act. He says actuality means continuous activities; there's no..., no rest.
Prabhupāda: That is karma-yoga. Because work, activities, why they are so active? Because they want to enjoy. That's all. That's all.
Śyāmasundara: Everything that exists wants to enjoy?
Prabhupāda: Yes. Here in this material world, variety, working so hard for sense gratification. The same activity, we consider..., when it is converted in Kṛṣṇa consciousness, that is spiritual activity.
Śyāmasundara: So the essence of any object is its power to exist and be known. To be known.
Philosophy Discussion on Jacques Maritain:
Prabhupāda: Human life must be inquisitive, "What is its cause? What is the essence?" Just like Sanātana Gosvāmī approached Lord Caitanya that "Why I suffer some threefold miseries? I do not wish to suffer, but why?" This "why" question, unless this "why" question is there, then he's not to be considered as human being. Śrī Rāmānujācārya, when writing comments on Bhagavad-gītā, manuṣyāṇāṁ sahasreṣu (BG 7.3), he says manuṣya means "inquisitive." Not with two legs and hands. That is not a manuṣya; that is an animal. (indistinct) vikara (indistinct). One who inquires from authoritative Vedas, śāstras, he's a human being. And those who are not inquisitive, they are not considered to be human being. "What is the essence?" that is human being. Otherwise animal life. And tad vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12). And one who is actually inquisitive, he, he requires to have the guidance of spiritual master. Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam (SB 11.3.21). Guru is required for him who is inquisitive of the higher essence, not for... To accept a guru is not a fashion. Those, without being inquisitive of the highest essence, accept from guru, they think it is a fashion to keep a guru. Just like one keeps one dog by fashion: "My friend is keeping a dog, I shall keep a dog. My friend is keeping a car, I shall keep a car." Such kind of acceptance of guru is useless. It has no meaning. Actually, guru means... One..., the disciple must be very much inquisitive, interest into this is to understand the original essence. And he should approach a suitable bona fide person who can answer about the original essence. This is the system of guru and disciple. It is not a fashion, bogus fashion. A śiṣya must be intently inquisitive to understand the original essence, and guru must be a well-conversant person who can answer the disciple's relevant questions.
Philosophy Discussion on Jacques Maritain:
Śyāmasundara: He says that because God is pure actuality, the opposite of godly nature is pure potential without much existence.
Prabhupāda: No. The existence is there. The essential, essence also is there, but it is a question of awareness and not awareness. One who knows, he is brāhmaṇa; one who does not know, he is kṛpaṇa. Just like human beings, one who knows what is Brahman, he is called brāhmaṇa, and one who does not know what is Brahman, he is called a kṛpaṇa. Kṛpaṇa. Kṛpaṇa means miser. He got the opportunity to understand Brahman but he did not care for it, just like a man has got money but he could not utilize it. Similarly, the opposite word of brāhmaṇa is kṛpaṇa. Those who are trying to understand the essence, they are brāhmaṇa, brāhmaṇa. Veda pathād bhaved vipra brahma jānātīti brāhmaṇaḥ: by studying Vedas, trying to understand the essence. And Kṛṣṇa says in the Bhagavad-gītā, vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). Really, to understand Vedas means to understand Kṛṣṇa. So those who are trying to understand Kṛṣṇa, they are human being. Others, they are not human being.
Śyāmasundara: He sees the same kind of hierarchy, that on the one hand the highest types of beings are those who are most actualized, are those who are more perfect.
Prabhupāda: Mmm.
Śyāmasundara: They have realized their essence.
Prabhupāda: Kṛṣṇa conscious.
Philosophy Discussion on Edmund Husserl:
Śyāmasundara: Today we are discussing one German philosopher named Edmund Husserl, and he started a school of philosophy known as phenomenology. The definition of phenomenology is "a descriptive analysis of inner experience or subjective processes, or the intuitive study of essences." So the idea behind this philosophy is that to find out the essences of things, to describe the data of our consciousness without any bias or prejudice or..., ignoring all theories and scientific facts, everything, but simply looking at a thing or a phenomenon and trying to understand what it is by analyzing our inward or intuitive knowledge of things.
Prabhupāda: That is Kṛṣṇa consciousness-real consciousness. Just like at the present moment I am thinking "Indian"; you are thinking "American." But if you introspect, you are American or I am Indian, so if you go on researching, you'll come to conclusion that "I am Kṛṣṇa's." That is real platform, when one understands that "I am part and parcel of Kṛṣṇa."
Philosophy Discussion on Edmund Husserl:
Śyāmasundara: He outlines three techniques for finding the essences of things. The first step is called the phenomenon of phenomenal logical reduction, which begins by excluding consideration of everything transcendent, including all theories or scientific knowledge—everything—only presenting to our immediate senses the objects to be considered, without any preconceived idea of what is that object. So he calls this the suspension of judgment. Suspend all judgment about an object—just look at it, and the object itself will be intuitively understood. This is his idea.
Prabhupāda: Yes. If you study the object scrutinizingly, then you will come to the conclusion, the source of that objective idea.
Philosophy Discussion on Edmund Husserl:
Prabhupāda: So you can talk any nonsense. (laughter) Then what is the use of going to school? There is no need of opening so many schools and colleges. You go on studying, you can know all knowledge and talk all kinds of nonsense. Is that perfect?
Śyāmasundara: No. He says that if a man has a clear intelligence that he will be able to understand the essence of that...
Prabhupāda: But why these schools are there? Every day we see, actually, from the most intelligent persons, scientist, he has to go to a school. Not that at home, by speculating and talking nonsense, they have become a scientist. They will never become.
Philosophy Discussion on Edmund Husserl:
Prabhupāda: Then what is his study? Color green everyone is seeing. So what is his specific purpose of studying?
Śyāmasundara: By studying the appearance of the leaf, the phenomenon, its nature or its essence will become self-evident—why the leaf is structured in a certain way, what is the...
Prabhupāda: (indistinct) How you can know the structure of this leaf, why it is green some portion, why it is yellow, why there are stem, how it comes...? Do you mean to say that these things should automatically come if I speculate on this?
Philosophy Discussion on Edmund Husserl:
Prabhupāda: So any, anything, whatever you may be, you cannot become perfect without hearing from another perfect. This is nonsense, that you go on speculating and the proof will come. This is nonsense.
Śyāmasundara: Well, I know. That is nonsense. That isn't what he's saying. He's saying that if you look at an object, the nature of that object will be self-evident; that it isn't that we have to know everything about the object, but the nature of it, the essence of it will be self-evident.
Prabhupāda: No. The nature is... Sometimes a child takes this, asks his father: "What is this, Father? What is this?" "The case of a spectacle." Therefore he gets the knowledge. That is nature.
Philosophy Discussion on Edmund Husserl:
Devotee: According to that philosophy, if one looks inside a body, a person's body, the essence of the body is the soul. So by looking at the body can we detect the soul within?
Śyāmasundara: Materially, yes. Just like before... Our Western scientists have never read Vedic literature, but they understand why there is leaves on a tree at a certain time and why not. It's not a very difficult thing to understand.
Prabhupāda: This is speculation. If we do not follow the standard knowledge, (indistinct), then you have to speculate. Same thing, same example: if we do not take this information who is your father from your mother, then you have to speculate. This is the same example. But if there is process to understand who is my father simply by asking my mother, why shall I speculate?
Philosophy Discussion on Edmund Husserl:
Śyāmasundara: Just like one of Husserl's predecessors, Descartes, we discussed him before, he wanted the same platform, the same basis of understanding. So his only thought, his first thought, was cogito ergo sum: "I think, therefore I am." Eliminating all other thoughts, conclusions, there is at least that one thing: "I think, therefore I am." So he wants to start on the same basis, by wiping away all understanding and knowledge and beginning from the objects themselves, and reducing from those things, the essence of those things, to the truth.
Devotee: Isn't that jñāna-yoga?
Prabhupāda: Hm?
Devotee: Isn't that the same thing as jñāna-yoga?
Prabhupāda: No. Jñāna-yoga does not think that. Jñāna-yoga means you have to receive jñāna, knowledge, from others.
Śyāmasundara: Just like he uses another example...
Prabhupāda: They are called adaksi (?). Adaksi, simply that sense perception. That's all. So they are not perfect.
Śyāmasundara: No. But not... Behind sense perception he also proceeds to the other levels. For instance, there's a..., he has to distinguish between the phenomenon of a sound, of a sound, and the constituting or intelligible essence of sound. From one particular sound, try to understand the nature of sound in general—what is sound. He says the intelligence comes into play then.
Prabhupāda: Sound is a symptom of the sky. When there is sound, there is sky.
Philosophy Discussion on Edmund Husserl:
Śyāmasundara: Any human living entity, human entity, can follow the same process if he's intelligent. Anyways, to proceed: it says that after this phenomenal, logical reduction, the residue or the essence of the thing which remains is characterized in a threefold structure. In other words, after you analyze one phenomenon, you could use certain essences of that phenomenon. Those essences are composed of three things.
Prabhupāda: Three dimensions.
Philosophy Discussion on Jean-Paul Sartre:
Prabhupāda: What does it actually mean, "existential"?
Śyāmasundara: It means that existence is prior to essence. In other words, the fact that I am first of all existing, living here, is the important thing, and that I determine what I am, my essence, as I unfold my life. Existence is the most important thing, prior to essence, what I am, my nature.
Prabhupāda: What is the essence and what is existence?
Śyāmasundara: Well, according to Sartre, existence... All I know when I am analyzing what I am, all I know is that I exist.
Prabhupāda: Everyone knows that.
Philosophy Discussion on Jean-Paul Sartre:
Śyāmasundara: There is no standard. He says that man's essence is nothingness or no-thingness. There is no-thingness about me. I am always changing. There is nothing determinant about my subjectivity.
Prabhupāda: If you are changing, I am changing, then the changing is existence. But I am different from that existence because I am changing. I am changing. Suppose I have just now changed my dress. So I am the same. Actually, I am existing the same, but I am changing different dress or different body. So this changing is not very important because it will be changed. I am important.
Philosophy Discussion on Jean-Paul Sartre:
Śyāmasundara: He says that the structure of man's essence, his consciousness, is freedom. He is continually free to change as he chooses.
Prabhupāda: As soon as you say freedom, it is freedom of some living being. Matter has no freedom. So as soon as you speak of freedom, that freedom must be a living being. A huge mountain, dead mountain, or any dead body, it has no freedom. It is lying down. You keep it with some chemical process and the body will remain lying down, just like the Egyptian mummies, there are so many. So it has lost its freedom because the active principle is not there. As soon as you say of freedom, the freedom is only applicable to a living being, not to the matter. Matter has no freedom.
Philosophy Discussion on Jean-Paul Sartre:
Śyāmasundara: He says that our essence, or our nature, is always in the making. It is continually becoming...
Prabhupāda: It is not in the making. It is changing. He is thinking it is making. But in the sense making, it can be taken, when he comes to his senses, that "I don't want change. Why the change is taking place?" So when this inquiry comes to him, and if he inquires, "What is the reason of this changing although I do not want?" that is the point where making takes place.
Philosophy Discussion on Jean-Paul Sartre:
Śyāmasundara: And that his decision-making power, his freedom to make decisions, is his real essence, his real nature.
Prabhupāda: So he agrees also at the same time, responsibility.
Philosophy Discussion on Jean-Paul Sartre:
Śyāmasundara: No. There is only existence. There is no essence.
Devotee: Then why write?
Śyāmasundara: Because it's something to do. Just like I courageously choose to write, that's all, so I must do it.
Devotee: What is...
Śyāmasundara: Ultimately yes. Even Prabhupāda stated this, too.
Prabhupāda: It is rat philosophy. He has something to do-cut everything into pieces.
Devotee: What is that?
Prabhupāda: Something to do. I have to do something. He is cutting a book into pieces.
Philosophy Discussion on Jean-Paul Sartre:
Hayagrīva: Probably the most famous of the French philosophers. Perhaps the most well known philosopher in this century. He calls himself an existentialist. He calls himself an atheistic existentialist in that he believes existence precedes essence. That the essence of man... According to creation by design, God has the essence of man in His mind, and He creates man just as a paper cutter creates some kind of a figure. Sartre doesn't believe this. He says, "Atheistic existentialism, which I represent, is more coherent. It states that if God does not exist, there is at least one being in whom existence precedes essence, a being who exists before he can be defined by any concept, and that this being is man, or human reality." So that for Sartre a human reality is all in all.
Prabhupāda: So wherefrom the human reality comes? There are no realities also, so why he is stressing on human realities?
Philosophy Discussion on B. F. Skinner:
Devotee: So he says social environment in the highest essence that has to lead to controlling nature.
Prabhupāda: Here the thing is that these are all childish suppositions. The real thing is that he should be educated. He should be educated. This should be done. He should be educated from the very beginning that "You are not this body." This is the beginning of real religion. He is talking this way and that. Education is required. Without education these things cannot be taught—by rewarding, by this way, by that way, by machine... It is all nonsense, everything. The first education is that every children should be taught from the very beginning that "You are not this body," and he should be taught the nature of the soul. Then he will come to the Supreme Soul. Then he will gradually come to the relationship between the Supreme Soul and the individual soul. And when he develops love for the Supreme Soul he will not violate the order of the Supreme. So that is our Kṛṣṇa consciousness movement.
Philosophy Discussion on Karl Marx:
Hayagrīva: Like Comte, Marx believed that atheism was unnecessary because it was negative denial. He felt that socialism is positive assertion. He says, "Atheism no longer has any meaning, for atheism is a negation of God and postulates the existence of man through this negation. But socialism as socialism no longer stands in any need of such a mediation. It proceeds from the practically and theoretically sensuous consciousness of man and of nature the essence. Socialism is man's positive self-consciousness no longer mediated throught the annulment of religion, just as real life is man's positive reality through Communism." So that Communism really has nothing whatsoever to do with religion.
Prabhupāda: No. Our point is that religion is not sentiment. Leadership has to be accepted, either by the Communist or the theist or atheist. There is leadership. So when the leadership is selected and the direction given by the leader, you can take it as some "ism." So religion is the same thing. When we accept the leadership of God and His direction, that is religion. I don't think on principle the Communist can change this idea. The same leader is Lenin or Stalin, and he is giving his direction, and people must follow it. So where is the difference of philosophy? Similarly, Kṛṣṇa is there, His instruction is there, and we are following. So where is the difference in fact?
Philosophy Discussion on Plato:
Hayagrīva: Therefore H2O is not the permanent essence or the primordial existence of water, but what Plato is saying is that everything that exists has its seed or essence or idea.
Prabhupāda: Seed is originally with Kṛṣṇa.
Hayagrīva: Yes. The seed is, then, Kṛṣṇa says bījam, "I am the seed..."
Prabhupāda: Bīja ahaṁ sarva-bhūtānām. Whatever is manifest, the original God had.
Hayagrīva: That... Is that the bījam is the unmanifest...
Prabhupāda: Yes.
Hayagrīva: ...is the unmanifest essence of an object.
Philosophy Discussion on Plato:
Hayagrīva: ...is the unmanifest essence of an object.
Prabhupāda: Yes.
Hayagrīva: Uh-huh. That...
Prabhupāda: Just like the tree. Before manifestation it is a seed, but within that seed the whole tree is there.
Hayagrīva: Plato would call that the idea or the archetype.
Prabhupāda: That is not idea; that is fact.
Hayagrīva: Not idea, fact.
Prabhupāda: Fact. If you sow a seed of rose flower, it will come as rose tree. If you grow a seed of mango tree, it will come as mango tree. So it is not idea; it is fact. Simply it is in nascent state, but it is a fact. You cannot make your idea, "Now here is a seed, let it be mango tree." It will not make. If it is rose tree it will come rose tree. So your idea has no value. Seed means the nascent state.
Philosophy Discussion on Plato:
Hayagrīva: Plato states that every object in the universe is made with some purpose, and its ideal goal is to move toward the ideal in which it's archetype or essence resides. So according to the Vedic version, Kṛṣṇa is the all-attractive object of the universe; therefore all things must be moving toward Him. How is it the jīva apparently turns from Kṛṣṇa to participate in the world of birth and death?
Prabhupāda: That is māyā. That is māyā, illusion. He should not have deviated, but out of the influence of māyā he is doing that and he is suffering. Therefore Kṛṣṇa says, sarva-dharmān parityajya mām ekam (BG 18.66). "You stop this plan-making. You simply surrender unto Me and do what I say, then you are happy." That is practical.
Philosophy Discussion on Thomas Aquinas:
Hayagrīva: Aquinas believed that God is the only single essence that consists of pure form. He felt that matter is only a potential and, in order to be real, must assume a certain shape or form. "Being in the universe have to acquire an individual form in order to actualize themselves. When matter unites with form, the form gives an object its individuality and personality." A form gives an object its individuality and personality.
Prabhupāda: Yes. The mat..., matter has no form. The spirit soul has got form. Though the matter is covering the actual form of the spirit soul, the matter appears to have form. Just like the original cloth has no form, but when the tailor cuts the cloth according to the body of the person, then the shirt and coat takes a form. The matter itself has no form. When you take clay, it has no form, but if you make it like a doll, like a man or woman, then it has a form. When the change the clay, and you manufacture a fort, then the fort has form. So form and formlessness is of the matter, but in the spiritual world everything has got form. The spirit soul has got form. God has got form. This is the truth.
Philosophy Discussion on George Berkeley:
Hayagrīva: Berkeley. Berkeley—very brief section on Berkeley. Berkeley seems to be arguing against objective reality. In other words, three men standing in a field looking at a tree could all have a different impression or idea of the tree, or at least according to his argument. The problem is, although there are three impressions of the tree, each differing from one another, there is no tree as such. Now, how does the tree as such exist? In the mind of God? Is it possible for a conditioned living entity to perceive the suchness or essence of anything?
Prabhupāda: Everything means God, expansion of God's energy. So how tree or anything can be without reference to God? We see that the earthen pot is on the ground, on the, what is called, ground?
Philosophy Discussion on George Wilhelm Friedrich Hegel:
Hayagrīva: He writes, "The lifting of the spirit to God occurs in the innermost regions of spirit upon the basis of thought. Religion as the innermost affair of man has here its center and the root of its life. God is in his very essence thought and thinking, however His image and configuration be determined otherwise."
Prabhupāda: His image, if God is absolute, His image is also God. If God is absolute, then His words are also God. That is absolute conception. That iw not different. So the image which we worship in the temple, if it is actually image of God, then it is as good as God. God is absolute. God says that "This earth, water..., so everything is My energy." So even if you say, "This image is made of stone," but the stone is God's energy, bhūmi, earth.
Purports to Songs
Purport to Parama Koruna -- Los Angeles, January 4, 1969:
Parama koruṇa, pahū dui jana, nitāi gauracandra. This is a song by Locana dāsa Ṭhākura, a great devotee and ācārya of the Gauḍīya-sampradāya. He is declaring that pahū dui jana. Pahū means lords. Dui jana means two. Who are the two lords? Nitai Gauracandra. One is Lord Nitāi, Nityānanda; another is Lord Śrī Caitanya Mahāprabhu. So he says that "These two Lords are very merciful." Parama koruṇa, pahū dui jana. Parama koruṇa means very merciful. Nitai Gauracandra. Saba avatāra, sāra śiromaṇi. Avatāra means incarnation, and saba means all. "They are the essence of all incarnations." Saba avatāra, sāra śiromaṇi, kevala ānanda-kanda: "And the specific significance of these incarnations is that to prosecute their ways of self-realization is simply joyful," ānanda-kanda. They introduced chanting and dancing. No other incarnation There are many incarnation, just like Lord Rāma. Even Kṛṣṇa, He taught Bhagavad-gītā. That requires knowledge, understanding. But here Lord Caitanya, Nityānanda, introduced some process which is simply joyful: simply chant and dance. Kevala ānanda-kanda. Saba avatāra, sāra śiromaṇi, kevala ānanda-kanda.
Purport to Gaurangera Duti Pada -- Los Angeles, January 6, 1969:
Gaurāṅgera duṭi pada, yāra dhana sampada, sei jāne bhakati-rasa-sāra. This is another song composed by Narottama das Ṭhākura, and he says that "One who has accepted the lotus feet of Lord Caitanya, in other words, one who has the only asset of possession, the two feet of Lord Caitanya, such person is supposed to know what is the essence of devotional service." Sei jāne bhakati-rasa-sāra. What is the purport of devotional service, or what is the humor of devotional service, can be understood by a person who has accepted Lord Caitanya's lotus feet as everything. The idea is that actually Lord Caitanya, He is Kṛṣṇa Himself, and He is teaching devotional sevvice to the living entities personally. Directly. Therefore the modes of devotional service, as taught by Lord Caitanya, is the most perfect. There cannot be any doubt. The expert, or the master, is teaching the servant how to work. If a... If somebody is master of some engineering work and he is personally teaching some assistant, that teaching, instruction, is most perfect. Similarly, Lord Kṛṣṇa Himself, in the role of a devotee, is teaching devotional service. Therefore the path chalked out by Lord Kṛṣṇa is the most feasible way for perfection to devotional service. Sei jāne bhakati rasa sāra. Sāra means essence.
Purport to Parama Koruna -- Los Angeles, January 16, 1969:
But not to the spiritual planets, but they merge into the Brahman effulgence as the impersonalists desire. In other words, the impersonalist's goal of salvation is as good as the goal of salvation of the enemies of God. That is not a very difficult job. So Lord Caitanya is very merciful because He is embracing everyone by bestowing love of Kṛṣṇa. Rūpa Gosvāmī has described Lord Caitanya as the most munificent of all the incarnations because He is giving Kṛṣṇa to everyone, without any qualification. So Locana dāsa Ṭhākura says that parama koruṇa, pahū dui jana, nitāi gauracandra, that They are essence of all incarnation. Kevala ānanda-kanda. And Their preaching process is very pleasing. Caitanya Mahāprabhu recommends "You chant Hare Kṛṣṇa, dance nicely, and when you feel tired, just take rest and eat Kṛṣṇa prasādam." So His formula is very pleasing. Kevala ānanda-kanda. While He was present in Jagannātha Purī, every day in the evening, dancing was, chanting and dancing continued. And after dancing is finished, He used to distribute sumptuously prasādam of Jagannātha. So many thousands of people used to assemble every night. So simply transcendentally pleasing, this movement. Kevala ānanda-kanda.
| Page Title: | Essence (Lectures) |
| Compiler: | Vraj Kishori, Partha-sarathi, Rishab |
| Created: | 03 of Dec, 2008 |
| Totals by Section: | BG=1, SB=0, CC=0, OB=0, Lec=192, Con=0, Let=0 |
| No. of Quotes: | 193 |