The next verse. Kṛṣṇa Hṛṣīkeśa. So He knew the sarvasya cāhaṁ hṛdi sanniviṣṭaḥ (BG 15.15). Kṛṣṇa is there. Kṛṣṇa knows what is your purpose, what you want to do, what is your past, future. Everything Kṛṣṇa knows. Everything Kṛṣṇa knows. That is explained in the Bhagavad-gītā. Vedāhaṁ samatītāni; (BG 7.26) "I know everything." So Kṛṣṇa, sthāpayitvā, rathottamaṁ sthāpayitvā. As soon as Arjuna asked Him, senayor ubhayor madhye rathaṁ sthāpaya me 'cyuta (BG 1.21), immediately He carried out the order and He knew why he wants. He wanted to see, "With whom I have to fight, my friends and relatives." He's hesitating.
Know everything (Lectures)
Lectures
Bhagavad-gita As It Is Lectures
Lecture on BG 2.1-10 and Talk -- Los Angeles, November 25, 1968:
Tamāla Kṛṣṇa: "Now I am confused about duty and have lost all composure because of weakness. In this condition I am asking You to tell me clearly what is best for me. Now I am Your disciple and a soul surrendered unto You. Please instruct me (BG 2.7)." Purport. "By nature's own way, the complete system of material activities is a source of perplexity for everyone. In every step there is perplexity, and it behooves one therefore to approach a bona fide spiritual master who can give one the proper guidance for executing the purpose of life. All Vedic literatures advise us to approach a bona fide spiritual master to get free from the perplexities of life which happen without our desire. They appear like a forest fire which takes place without being set by anyone. Similarly, the world situation is such that perplexities of life automatically appear without our wanting such confusion. Nobody wants fire, and yet it takes place and we are perplexed. The Vedic wisdom therefore advises that in order to solve the perplexities of life and to understand the science of the solution one must approach a spiritual master who is in disciplic succession. A person with a bona fide spiritual master is supposed to know everything. One should not therefore remain in..."
Prabhupāda: This is a translation of a Vedic version, ācāryavān puruṣo veda. Ācāryavān, one who has ācārya as his guidance, he is supposed to know everything. Ācāryavān puruṣo veda. That is given there.
Lecture on BG 2.11 -- Edinburgh, July 16, 1972:
So if we have to prepare ourself in this life for the next body, why not prepare yourself for a body back to home, back to Godhead. This is Kṛṣṇa consciousness movement. We are teaching every man how he can prepare himself so that after leaving this body, he can go directly to God. Back to home, back to Godhead. This is stated in the Bhagavad-gītā. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya (BG 4.9). Tyaktvā deham, after giving up this... (break) ...we have to give up. I may not like to give up this body, but I'll have to. That is nature's law. "As sure as death." Before death, we must prepare ourselves, what is next body. If we are not doing that, then we are killing ourselves, committing suicide. So this Kṛṣṇa consciousness movement is to save the human kind from being fatally injured by the wrong conception of bodily concept of life. And the simple method is by chanting the sixteen words, or if you are philosopher, if you are scientist, if you want to know everything scientifically, philosophically, we have got big, big books like this. You can either read books or simply join with us and chant Hare Kṛṣṇa mantra.
Lecture on BG 2.12 -- London, August 18, 1973:
Kṛṣṇa is the Supreme Spirit Person. He is all-pervading. Everywhere He is present. He is so expansive. We are simply... We are also all-pervading, but within this body. That's all. Kṛṣṇa is all-pervading means throughout the whole creation, Kṛṣṇa all-pervading. And we are also all-pervading only in this body. You are all-pervading within your body; I know the pains and pleasures of my body; you know the pains and pleasures of your body. So all-pervading means within this body. If I pinch anywhere, I'll feel pain, you'll not feel pain. Therefore, you are not all-pervading, I am not all-pervading. But Kṛṣṇa is all-pervading. When I feel pain, Kṛṣṇa knows it. Vedāhaṁ samatītāni (BG 7.26). "I know everything." That is Kṛṣṇa. Try to understand distinction between Kṛṣṇa and us. He's all-pervading, but He's nitya, ever-existing. We are also ever-existing. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). We have got knowledge, Kṛṣṇa has got knowledge. But we have got limited knowledge. Kṛṣṇa has got unlimited knowledge. That is the difference. Kṛṣṇa is also cognizant. He's also acknowledged. Nityo nityānāṁ cetanaś cetanānām.
Lecture on BG 2.13 -- Pittsburgh, September 8, 1972:
This is the problem at the present moment. People are not educated about the vital force of this body. Here in the Bhagavad-gītā, it is explained, dehī. Dehī means the proprietor of this body. Both we all, not only we human being, but also lower than human being, all living entities... There are 8,400,000 forms of living entities. They are called dehī. Dehī means the proprietor of the body. The dog, the cat, the human being, the president, or higher or lower, there are different species of life. Everyone is the proprietor of the body. That we can experience. You know everything about the pains and pleasures of your body. I know what are the pains and pleasures of the body. So this body has been given to us by material nature as our field of activities. With different bodies, we are acting differently. Not that your activities and my activities are the same. The dog's activities and the man's activities are different because the dog has got a different type of body and I have got a different type of body. Every one of us. So dehino 'smin yathā dehe (BG 2.13). The dehī, the living entity or the vital force, is within this body.
Lecture on BG 2.13 -- Manila, October 12, 1972:
So when a man dies, the man's relatives lament, "Oh, my father has gone," "My sister has gone," "My wife..." But if you become dhīra, then you are not bewildered. Just like your friend or your father moves from this apartment to another apartment, who is agitated? No, that's all right. He was in this apartment, now he has gone to another apartment, so there is no question of agitation or being perturbed. Similarly, one who knows the causes of transmigration of the soul from one body to another, he is not agitated at the death of his friend or relative. He knows everything, and he knows where his friend has gone with reference to the śāstra. Just like your friend has gone to India. How do you know? You know that he purchased a ticket for India and he has gone to India, so there is no need of agitation, "Oh, where he has gone? Where he has gone? Where he has gone?" Similarly, when a man dies, one who is dhīra... Here especially the word is used, dhīras tatra na muhyati. Muhyati means bewildered. Tathā dehāntara-prāptiḥ (BG 2.13). Just like the parents. The child is changing body. The mother knows, "My child was six inches long within my womb. When he came out, he was twelve inches long, then thirteen inches, fourteen inches, in this way, now three feet, four feet." The mother is not agitated the child is changing body. Similarly, a dhīra, one who knows the laws of transmigration of the soul, he does not lament at the death of his father or friend. He knows that "My father has now gone to such and such place." That also he can know. How? With reference to the śāstra. Therefore, Vedānta-sūtra says that you should see everything through the śāstra, śāstra-cakṣuṣā.
Lecture on BG 2.14 -- London, August 20, 1973:
What is the symptom of possessing soul? I am spirit soul; I am within this body. Everyone can understand. Understand or no understand, if I am a human being, if I have got my soul, why this poor animal has no soul? What, where is the difference, that you say that the animal has no soul? Where is the difference? Let us analyze. Soul... The, I mean to say, existence of the soul within the body, how we can understand? That is very easy. Because yena sarvam idam... Everything is described in the Bhagavad-gītā. Yena sarvam idaṁ tatam: The soul is existing, spreading its influence all over the body, just like the sun is existing, spreading the sunshine all over the universe. Similarly, God is existing, spreading His consciousness all over the universe, all over the creation. Therefore He knows everything. Similarly, I am also part and parcel of God. I am also soul, like the sun. My shining, my consciousness, is spread all over the body. Yena sarvam idaṁ tatam. Avināśi tu tad viddhi yena sarvam idam. These things, ślokas, will come. "That thing which is spreading all over the body, that is avināśi; that is eternal." Antavanta ime dehāḥ: "But this body is antavat; it is perishable. But within the body, the soul, which is spreading its consciousness all over the body, that is eternal." We shall come to that verse later on. Avināśi tu tad viddhi yena sarvam idaṁ tatam.
Lecture on BG 2.14 -- London, August 20, 1973:
Similarly, although Arjuna is advised, "Although you are killing—little pains that you have to kill your own men—so that is coming and going. You have to do your duty because it is real fight. This fight is under My guidance. You must fight. That is your duty. Don't be bothered of this mātrā-sparśāḥ." Mātrā means the skin, touch. But people are after the skin disease. Just like sex life. What is the sex life? This is also another skin disease, itching of the skin, and you satisfy by rubbing it. That's all. Therefore in the śāstra it is advised, viṣaheta dhīraḥ. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham (SB 7.9.45). Gṛhamedhi. These rascals who are very much attached to so-called family life, gṛhamedhi... Gṛhastha is different. Gṛhastha means he knows everything. But he is not so advanced, but he wants to live with wife and children, but for Kṛṣṇa consciousness. That is gṛhastha. And those who are not Kṛṣṇa conscious, simply living like animals and has got children and wife, they are animals; they are gṛhamedhi. The gṛhastha means he is making the best use of a bad bargain. And the gṛhamedhi means he is animal. Therefore this is spoken about the gṛhamedhi. Mostly people now, they are showing that "I am very beautiful man," showing family, but he is called gṛhamedhi. So what is the happiness of the gṛhamedhi? Yan maithunādi, that sex pleasure, that's all.
Lecture on BG 2.14 -- Germany, June 21, 1974:
So this Kṛṣṇa consciousness movement is to know everything perfectly from the supreme authority, Kṛṣṇa. This is the process. Tad vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). In order to understand subject matter which is beyond our perception, you have to approach such authority who can inform you. Exactly in the same way: to understand who is my father is beyond my perception, beyond my speculation, but if I accept the authoritative statement of my mother, this is perfect knowledge. So there are three kinds of processes to understand or to advance in knowledge. One is direct perception, pratyakṣa. And the other is authority, and the other is śruti. Śruti means by hearing from the Supreme. So our process is śruti. Śruti means we hear from the highest authority. That is our process, and that is very easy. Highest authority, if He is not in default... Ordinary persons, they are in default. They have got imperfection.
Lecture on BG 2.17 -- London, August 23, 1973:
So Kṛṣṇa is the super or the supreme because His consciousness is spread all over the universe. You cannot hide anything from Kṛṣṇa. That is not possible. You cannot hide. Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ (BG 15.15). After all, you are making your plan with your heart and soul. The soul is there and the heart is there, mind is there. Now we are making plan. But you cannot hide the plan from the consciousness of Kṛṣṇa. He is sitting there. That is superconsciousness. One, you know the Aurobindo. He was trying to get superconsciousness. His philosophy is superconscious. Everyone who is here knows about Aurobindo. The superconsciousness you cannot get. That is not possible. Superconsciousness is for Kṛṣṇa, the Supreme Personality of Godhead. Vedāhaṁ samatītāni (BG 7.26). Kṛṣṇa says, "I know everything." In the Bhāgavata it is said: janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ (SB 1.1.1). The Absolute Truth is that from whom everything is emanating. And He knows everything. Anvayād itarataś cārtheṣu. We have explained many times. Artheṣu. Just like I am conscious. But I do not know actually what is there within my body, how it is constituted, how, how many veins are there, how the blood is becoming red, how... We have no, actually, information.
Lecture on BG 2.17 -- London, August 23, 1973:
So I am conscious to a certain extent only, not fully. I am not abhijñaḥ. I am not very expert. These are simple truths. But these rascals are claiming that "I am God." The God is, means he is conscious, not only conscious, He's abhijñaḥ, very expert, knows everything, and svarāṭ. Now, to get abhijñaḥ, abhijñatā or experience, we have to consult somebody. But God is svarāṭ. Svarāṭ means He's personally so independent that He doesn't require to take knowledge from anyone else. That is God. Svarāṭ. Svarāṭ means fully independent. That is God. Now how He become? Svābhāvikī jñāna-bala-kriyā ca. These are the description in the Veda. Svābhāvikī. His knowledge is very natural. Svābhāvikī. Just like here something itching. Immediately my hand, attention, yes. Svābhāvikī. It is not that I have to think, "Now here it is itching, what I have to do?" No, you have... Immediately, hand comes. Svābhāvikī, by nature. Similarly when God has to create, as soon as He desires "Let there be a creation," immediately creation. He hasn't got to think, make a plan, how to do it, how to execute it, where to get the ingredients. No. His energies are so perfect that as soon as He desires, everything is there. That is God. That is God.
Lecture on BG 2.22 -- Hyderabad, November 26, 1972:
In this Kali-yuga it is recommended that this saṅkīrtana-yajña should be performed. Then you'll be happy. So what is the difficulty? In every village... The government has raised so much fund. Why not engage all the people to perform this saṅkīrtana-yajña? Every village, every house, every home, just perform this saṅkīrtana-yajña: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Simply you sit down, all family members. Where is the difficulty? Husband, wife, children, friends. Sit down together. There is no need of instrument. Simply clap and chant Hare Kṛṣṇa. Then you'll see the face of the world is changed. That is recommended... But we have no faith. We do not believe. Although there is no expenditure, there is no loss, still, we shall not do. We shall make plan by raising fund. So after raising fund, what is done, we know everything. So that will not relieve. Take this yajña process. Yajñād bhavati parjanyaḥ (BG 3.14). If you are in scarcity of rain, perform yajña, the saṅkīrtana-yajña. There will be regular rain, and if there is regular rain, there is ample food production. There is no question of overpopulation. God can supply you more than you want, provided you become God conscious, Kṛṣṇa conscious. That is the way.
Lecture on BG 2.26 -- Hyderabad, November 30, 1972:
We are reading Bhagavad-gītā. It is Vyāsadeva's literature. He heard from Kṛṣṇa and wrote it. And not only this. The Mahābhārata, the Purāṇas, the Vedānta-sūtra, and the Śrīmad-Bhāgavatam. Wonderful literatures. There is no possibility of producing such literature by any scholar of these days. It is not possible. But he accepted guru, Nārada, Nārada Muni. When, after compiling all the Vedas, and Purāṇas, even Vedānta-sūtra, Vyāsadeva was not satisfied himself, he was seeming very morose, at that time, his spiritual master, Nārada, came, and he asked that "Why you are morose? You have done so much nice literary work. So why you are not very happy?" So Vyāsadeva replied, "Yes, my lord, I am actually not happy, but I cannot understand why I'm not happy. So you know everything. Kindly describe why I'm not happy." So at that time, Nārada replied him that "All the literatures you have so far made, they are with reference to the body and the mind. You have nothing described very nicely about the Supreme Soul. So now you try to describe something about the Supreme Lord, about the Supreme Soul. That will make you happy." Therefore he described the Śrīmad-Bhāgavatam. This is the history of Śrīmad-Bhāgavatam. And his last contribution was mature contribution was Vedānta-sūtra. So from the Vedānta-sūtra, he began writing Śrīmad-Bhāgavata: janmādy asya yataḥ (SB 1.1.1). This is the beginning of Vedānta-sūtra. Athāto brahma jijñāsā. He said, in a different language, jīvasya tattva-jijñāsā.
Lecture on BG 2.46-62 -- Los Angeles, December 16, 1968:
We are always absorbed in the thought of Kṛṣṇa. So take any religion, any process, any well. This river, Kṛṣṇa consciousness, will overflood everyone. There cannot be any comparison. What is there? How much water is there in the well? In the river, unlimited. Thousands of wells can be merged into the river. This example is given. Yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati. If you know Kṛṣṇa, you know everything. You know science, you know mathematics, you know philosophy, you know geography, everything. There is no dirth of knowledge. Don't think that a Kṛṣṇa conscious person actually, he can be a foolish man. No. That is given guarantee in the Bhagavad-gītā,
- teṣām evānukampārtham
- aham ajñāna-jaṁ tamaḥ
- nāśayāmy ātma-bhāva-stho
- jñāna-dīpena bhāsvatā
- (BG 10.11)
A devotee who is always in Kṛṣṇa consciousness, for him there is nothing unknown. He knows everything. Just like we can give information of the whole creation. Not only of this material world, of the spiritual world. Clear conception. Where is where, what is what, everything. That is Kṛṣṇa consciousness. The more you make progress, then you fully, I mean to say, conversant with all departmental knowledge. Everything is completed.
Lecture on BG 2.59-69 -- New York, April 29, 1966:
So this process is so perfect. The other process of restraining the senses from enjoyment, that is forced, but that forceful enjoyment may not stand. It may fail sometimes. But this process, having dovetailed oneself in the transcendental loving service of the Supreme Lord, one becomes completely detached from all these viṣayā. Viṣayā means eating, sleeping, defending and mating. Yatato hy api kaunteya puruṣasya, puruṣasya vipaścitaḥ, indriyāṇi pramāthīni haranti prasabhaṁ manaḥ. Our mind is so strong and so uncontrolled that even though we artificially try to control our senses, still, sometimes, at a certain period, we fail. Just like Viśvāmitra Muni failed. Yatato hy api kaunteya puruṣasya vipaścitaḥ. Vipaścitaḥ means a very learned man, very learned man, and still trying, not ordinary man, but learned man, trying to control his senses. Yatato hy api kaunteya puruṣasya vipaścitaḥ, indriyāṇi pramā... But the senses are so strong that at certain point it fails even by the attempt of a very learned scholar who knows everything. Therefore in social, social, I mean to say, engagement, according to Vedic injunction, especially for the brahmacārīs, especially for the brahma... Not only brahmacārīs. Brahmacārī means student life, and other three orders of life means vānaprastha, retired life, and sannyāsa life, these three orders of life are restricted from associating with women. Only householders, those who are married, they are simply allowed to associate with women. And others, just like the brahmacārī, the vānaprastha, the sannyāsa, they are strictly restricted from association of woman.
Lecture on BG 3.27 -- Madras, January 1, 1976:
So we are not very intelligent. We are also one of so many mūḍhas, but we have got the test tube. Kṛṣṇa says... We like to remain mūḍha, and take education from Kṛṣṇa. This is Kṛṣṇa consciousness. We do not pose ourselves as very learned scholar and very erudite scholar—"We know everything." No.
We are... Caitanya Mahāprabhu, He also tried to remain a mūḍha. He, when He talked with Prakāśānanda Sarasvatī... He was Māyāvādī sannyāsī. Caitanya Mahāprabhu was dancing and chanting. So these Māyāvādī sannyāsīs were criticizing Him that "He is a sannyāsī, and He's simply chanting and dancing with some sentimental persons. What is this?" So a meeting was arranged between Prakāśānanda Sarasvatī and Caitanya Mahāprabhu. In that meeting Caitanya Mahāprabhu attended as a humble sannyāsī. So Prakāśānanda Sarasvatī questioned Him, "Sir, You are a sannyāsī. Your duty is to study Vedānta always. So how is that, You are chanting and dancing? You are not reading Vedānta." Caitanya Mahāprabhu said, "Yes, sir, that's a fact. I am doing because My Guru Mahārāja saw Me a mūḍha, rascal." "How is that?" "He said, guru more mūrkha dekhi' karila śāsana (CC Adi 7.71). My Guru Mahārāja saw Me a fool number one, and he chastised Me." "How he has chastised You?" Now, " 'You have no jurisdiction to studying Vedānta. It is not possible for You. You are a mūḍha. You better chant Hare Kṛṣṇa.'
Lecture on BG 4.1 -- Delhi, November 10, 1971:
Prabhupāda: That's it. So you are child of God. You do not follow the instruction of God, therefore you are suffering.
Guest (3): But being a child, Your Divine Grace, you may not know everything, being a child.
Prabhupāda: But still, still, he may not everything, but when he's grown up, he must know everything. Just like all these living entities, there are 8,400,000 species of living entities, they are all children of God. That is stated in the Bhagavad-gītā,
- sarva-yoniṣu kaunteya
- sambhavanti mūrtayaḥ yāḥ
- tāsāṁ mahad yonir brahma
- ahaṁ bīja-pradaḥ pitā
- (BG 14.4)
I am the seed giving father of all living entities. So there are 8,400,000 species of living entities. Just like the, there are 2,000,000 species of living entities within the water, jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. In this way the living entities are growing consciousness. Actually, when he comes in the human form of body, then he is his full consciousness.
Lecture on BG 4.1-6 -- Los Angeles, January 3, 1969:
Yes. The difference is that Arjuna, being constant companion of Kṛṣṇa, he was also present when Kṛṣṇa said to sun-god, but he has forgotten. But Kṛṣṇa, being the Supreme Personality of Godhead, he has not forgotten. Just like a, my child. I say, "My dear child, twenty-five years ago you fell down and you were hurt in this way." Although the child has forgotten, but the incident is fact. The father knows. Similarly, Kṛṣṇa, the supreme father, He knows everything, and Arjuna might have forgotten. Because one has forgotten, one cannot give details. Just like we had many, many births before this form of body, but we have forgotten that. That does not mean that it did not take place. We had to pass through millions and millions of births. The other day I was explaining. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. Simply we had to live in the water to pass through 900,000 species of life. Two millions species of life, plant and trees. In this way we have passed through. So we might have forgotten, but that does not mean it did not take place. Go on.
Lecture on BG 4.3-6 -- New York, July 18, 1966:
Sarva-jña means one who knows everything, past, present, future, everything. He's sa... That is the qualification of the Supreme Lord, sarva-jña. We are not sarva-jña. Even as the most perfect living entity, just like Brahmā, Śiva, they are, they are also not sarva-jña. Sarva-jña is only Viṣṇu, Kṛṣṇa. Kṛṣṇa is sarva-jña. So that is the difference between man and God, or living entity and the Supreme Absolute Personality of Godhead. He knows. He knows.
Here it is distinct... If you have to believe Bhagavad-gītā, then the distinction you have to believe, you have to take. You cannot say that "There is no difference between me and Kṛṣṇa." No, there is difference. Here the difference is clearly explained that "That is the difference between you and Me, that you forget. You cannot remember all the incidences of your life, past, present and future, but I can remember." That is the difference.
Lecture on BG 4.4 -- Bombay, March 24, 1974:
How can I believe that you talked with him?" This is the question. Aparaṁ bhavato janma paraṁ janma vivasvataḥ, katham etad vijānīyām. "How I shall believe it?" Yes. This is possible, to inquire like that. Tvam ādau proktavān iti. "You first of all spoke this." This is the difference between God and the living entity. The.... God does not forget. We forget. This answer will be in the next verse. Bahūni me vyatītāni janmāni tava cārjuna tāny ahaṁ veda sarvāṇi. "I understand. I know everything." In another place Kṛṣṇa..., that "I know the past, present, future." That is knowledge.
Knowledge means, perfect knowledge means past, present, and future. There are many foretelling in the Śrīmad-Bhāgavatam about this Kali-yuga. They are stated in the Śrīmad-Bhāgavatam. Future.... Śrīmad-Bhāgavatam was written five thousand years ago. Still, what was stated at that time, they're coming to be true. That is called śāstra. Past, present, and future. So Kṛṣṇa knows everything. Vedāhaṁ samatītāni (BG 7.26). He says that "I know everything, past, present, and future." That is perfect knowledge.
Why you are hankering after Kṛṣṇa? Because He is perfect. We are not perfect. We have got so many deficiencies. We commit mistake, we are illusioned, we cheat and our senses are imperfect. We cannot acquire knowledge by sense perception perfectly. So with so many imperfectness, if we try to become a teacher, then I am a cheater. I am not a teacher. We must know first of all. So we are receiving knowledge from Kṛṣṇa because Kṛṣṇa is accepted the Supreme Personality of Godhead and with perfection of knowledge.
Lecture on BG 4.4 -- Bombay, March 24, 1974:
Just like the sun rotates every twenty hours.(?) He's visible in the morning. Just like here just now it is half past eight. At six o'clock in the morning the sun will be visible. Everyone can say. Any experienced man. This is not foretelling. By experience. Any child can say that "Tomorrow at six o'clock the sun will appear." Similarly, the śāstras say, "At such and such time Kṛṣṇa will come." One who knows. One who does not know, how he'll say? But there are indications, "In Brahmā's one day Kṛṣṇa appears on the Dvāpara-yuga." So therefore Kṛṣṇa says, bahūni me janmāni. Bahūni me vyatītāni janmāni tava cārjuna. "You have also passed many births, and I have also many times appeared, and because we are friends, we appear together. That is also fact.
But the difficulty is tāny ahaṁ veda. I know all those things, when I appeared last, what did I do, and when I shall again appear. These things known to Me. Tāny ahaṁ veda sarvāṇi. Sarvāṇi, past, present, and future, I know everything. Na tvaṁ vettha parantapa. Although you are a great warrior, parantapa..." Parantapa means one who can get, one who can give trouble to the enemies. Paraṁ tapati. "So although you are a very great warrior, a great personality, but you cannot know this. You cannot know this. That is the difference between you and Me."
Lecture on BG 4.4 -- Bombay, March 24, 1974:
Now we can derive conclusion that how is that? Kṛṣṇa appears like human being and we are also human being, the same two hands, two legs, one head. How is that He knows everything and I do not know? The conclusion should be derived like this, that we forget because we change our body. Just like I was a child, you were a child. Everyone of us. We did so many things in our childhood, but we have forgotten. With the change of the body, the activities of my past body is forgotten. This is a fact. Similarly when we change this body we get another body. We forget. But why Kṛṣṇa has not forgotten? That means He does not change His body. This should be the conclusion. This should be the conclusion from right, logical point of view. I forget because I change my body. Kṛṣṇa does not forget. He does not change His body. This should be the conclusion.
And Kṛṣṇa says also that sambhavāmy ātma-māyayā (BG 4.6). "I appear and disappear by My own energy." We are forced by the other energy. Just like I have got human body now. Now I shall have to change my body after my death. That change of body is not in my hand. Factually, it is in my hand, because according to karma, if I work nicely, then you get good body. And if you do not work nicely, then we get bad body. That we can understand from the śāstra. Ūrdhvaṁ gacchanti sattva-sthāḥ (BG 14.18). How we can understand? Śāstra-cakṣusā. You have to see through the śāstra. Otherwise, we have no eyes to see past, present, future.
Lecture on BG 4.4 -- Bombay, March 24, 1974:
So this is the qualification of God. He knows past, present and future. And those who are false God, they cannot say. That is not possible. This is the test. They are claiming, falsely claiming. But God means, He knows. His body does not change. Past.... He knows past, present, future means His body does not change.
Why He does not change? That is described in the śāstra. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Vigrahaḥ means body, form. This transcendental form is made of sac-cid-ānanda. Sac-cid-ānanda. Sat means eternal, eternity. Oṁ tat sat. So sat, cit. Cit means full of knowledge. Full of knowledge here, tāny ahaṁ veda sarvāṇi. This is called cit. He knows everything, past, present and future. Sat, cit, and ānanda. You see Kṛṣṇa's form here, ānanda. He's enjoying. This is real Kṛṣṇa's form. He is always enjoying. Ānandamayo 'bhyāsāt in the Vedānta-sūtra it is said. He's ānandamaya. Kṛṣṇa, real form...
The Kṛṣṇa's form in the battlefield of Kurukṣetra, that is not Kṛṣṇa's real form. That is Kṛṣṇa's Vāsudeva form. Kṛṣṇa expands Vāsudeva, Saṅkarṣaṇa, Aniruddha, in that say. So this is a great science, Kṛṣṇa science. If you are interested, there are books you can study and you can understand what is Kṛṣṇa. Janma karma (ca) me divyaṁ yo jānāti tattvataḥ (BG 4.9). So everyone should try to understand Kṛṣṇa in truth. But people do not try to understand.
Lecture on BG 4.4 -- Bombay, March 24, 1974:
And how that process can be perfect? That is also explained. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). Again tattvataḥ. So we have to understand Kṛṣṇa tattvataḥ, in truth. So here is one explanation, that although Kṛṣṇa appeared like human being, He is not a human being. He's the Supreme Personality of Godhead. And the test is that He knows everything. That is described in the Vedānta-sūtra. Janmādy asya yataḥ anvayād itarataś cārtheṣv abhijñaḥ sva-rāṭ (SB 1.1.1). He's abhijñaḥ. He's fully conversant with all knowledge.
And wherefrom He got knowledge? Sva-rāṭ. Sva-rāṭ means independently. In the Vedas it is said, svābhāvikī jñāna-bala-kriyā ca.
- na tasya kāryaṁ karaṇaṁ ca vidyate
- na tat-samaś cābhyadhikaś ca dṛśyate
- parāsya śaktir vividhaiva śrūyate
- svābhāvikī jñāna-bala-kriyā ca
(Cc. Madhya 13.65, purport)
Svābhāvikī. He doesn't require to tax His brain how to do things. Immediately He desires, everything is done. That is Kṛṣṇa. Immediately what He wants, as soon as. Sa aikṣata. As soon as He glanced over the material nature, there was creation. These are the Vedic statements.
Lecture on BG 4.10 -- Vrndavana, August 2, 1974:
So what is the purpose of all these śāstras? Kṛṣṇa says, "The purpose is to know Me." And in Vedānta, the Upaniṣad confirms it, yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati. If you try to know Kṛṣṇa, if you try to know Kṛṣṇa, then... Or if you understand Kṛṣṇa, then you, know everything. Yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati. This is the knowledge, to understand Kṛṣṇa.
And Kṛṣṇa also confirms this, janma karma me divyaṁ yo jānāti tattvataḥ: (BG 4.9) "Simply if one understands tattvataḥ, in truth, what I am, why I descend, why I become a child of Yaśodā, why I become son of Vasudeva, janma, and why I act, why I take part in the battlefield..."
He has nothing to do. Na tasya kāryaṁ karaṇaṁ ca vidyate. Veda says. The Supreme Lord has nothing to do. Why He has to do? He's full, complete. He has nothing to do. He has nothing to aspire. There is nothing wanting. We are working for... Because we want so many things. But He has no want. He's ātma-tṛpta, fully complete. Thus He has nothing to do. Na tasya kāryaṁ karaṇaṁ ca vidyate. This is description of God. He has nothing to do. Na tasya kāryaṁ karaṇaṁ ca vidyate na tat-samaś cābhyadhikaś ca dṛśyate.
Lecture on BG 4.10 -- Calcutta, September 23, 1974:
So we shall pray to Rādhārāṇī... What is Rādhārāṇī? Rādhārāṇī is the pleasure potency of Kṛṣṇa. Pleasure potency. Parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). The Supreme Lord has many potencies. Na tasya kāryam karaṇaṁ ca vidyate. Therefore He has nothing to do. He has got so many potencies. Just like big man, a rich man. He's sitting. But his energies, his potencies, are working. Big, big factory. And he knows everything. Similarly, parāsya śaktir vividhaiva śrūyate. He has got many multi-potencies. One of them is this pleasure potency. Pleasure potency...
He also wants pleasure. So when Kṛṣṇa wants... Kṛṣṇa is Paraṁ Brahman. He cannot enjoy anything material. He has to create the source of enjoyment by His own spiritual potency. That is Rādhārāṇī. So Rādhārāṇī is described in the śāstra: rādhā-kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktir asmād (CC Adi 1.5). That is Kṛṣṇa's hlādinī-śakti. She gives pleasure to Kṛṣṇa. So She is very kind. And today is Rādhāṣṭamī. If we pray to Śrīmatī Rādhārāṇī... Therefore in Vṛndāvana you'll see. They are first of all glorifying, "Jaya Rādhe!" Everywhere you'll hear. "Jaya Rādhe."
Lecture on BG 4.14 -- Vrndavana, August 6, 1974:
Just like the other day. There was some trouble. Now automatically, the skin is being purified. So I do not know how it is being done. Therefore full of ignorance.
But Kṛṣṇa is not like that. Sat cit. Cit means knowledge. He knows everything. Not only Himself. He knows everything. Vedāhaṁ samatītāni (BG 7.26). Kṛṣṇa says, "I know everything." In the Bhāgavatam it is said, janmādy asya anvayād itarataś ca artheṣu abhijñaḥ (SB 1.1.1). Kṛṣṇa knows everything. But I do not know. I do not know how many hairs are here. And still I am claiming I am Kṛṣṇa.
So do not compare Kṛṣṇa with any human body. That is great offense. To think of Kṛṣṇa as, ordinary human being and as equal, or a human being is Kṛṣṇa, these are, two things are offensive. Aparādha. Māyāvādī haya kṛṣṇe aparādhī. That is the statement of Śrī Caitanya Mahāprabhu. Māyāvādī, those who think that "Kṛṣṇa is like us," Māyāvādīs, they are aparādhī, they are offender to Kṛṣṇa. They are punishable. They are punishable, offender. Therefore we should rightly understand Kṛṣṇa.
Lecture on BG 4.15 -- Bombay, April 4, 1974:
Cause of all causes. When one is fully aware of this, he is brāhmaṇa Vaiṣṇava. Brahma jānātīti brāhmaṇa. This brahma jānāti means paraṁ brahma is Kṛṣṇa. One who knows what is Kṛṣṇa, "Kṛṣṇa is the origin. He's the original cause of all causes," sarva-kāraṇa-kāraṇam (Bs. 5.1), so he is brāhmaṇa. He is Vedantist. He knows everything. And if he acts like that, then what to speak...
That is advised here. Evaṁ jñātvā kṛtaṁ karma pūrvair api mumukṣubhiḥ. Evaṁ jñātvā. First of all it is the business of brāhmaṇa to understand. So if you cannot understand, then you do the business of kṣatriya. If you cannot do that, then do the business of a vaiśya. And if you cannot do that, then remain as a worker. Assist others. Assist the brāhmaṇa, the kṣatriya. So everyone will be engaged. And it is the duty of the government to see that nobody is unemployed. Then it will be devil's workshop. There will be so much movement, Communist movement, this movement, that movement, because everyone is not employed. The unemployment, devil's workshop, that is breeding so many isms and that... Otherwise, if anyone is engaged into work, his brain will not be a devil's workshop. He will work something.
Lecture on BG 4.23 -- Bombay, April 12, 1974:
Janma-aiśvarya-śruta, education. Now they are advanced education. By scientific advancement, they are trying to go to the moon planet. Not only that. Many machine up to date they have discovered, using.... There is very big company IBM. Machine, business machine, IBM. International Business Machine. You know everything.
So janma-aiśvarya-śruta, education, and śrī. Most American boys and girls, they are all beautiful. So why this position? This position is due to puṇya, karma. Karma means pāpa-karma, puṇya-karma. This is the way karmaṇā daiva-netreṇa jantur dehopapattaye (SB 3.31.1). This is said in the Śrīmad-Bhāgavatam. By karma, the jantu, the living entity, jantu, he is getting particular type of body. In Bhagavad-gītā also it is stated that kāraṇaṁ guṇa-saṅgo 'sya. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-janma-yoniṣu (BG 13.22). We are associating with a particular type of modes of nature, goodness, passion and ignorance or mixed. So on account of this, we are working differently and we are preparing our next life, kāraṇam. This is the kāraṇam.
Lecture on BG 6.13-15 -- Los Angeles, February 16, 1969:
They give one hint codes, that the Supreme Brahman, Absolute Truth is that from whom everything is emanated. Now we try to understand what must be that. That is explained in the Śrīmad-Bhāgavatam. What is nature of that Absolute Truth. The Absolute Truth, in the first verse of Śrīmad-Bhāgavatam it is said: janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ (SB 1.1.1). Now the Absolute Truth, if he is the supreme cause of all emanation, then what are the symptoms? The Bhāgavata said that he must be cognizant. He's not dead. He must be cognizant. And what kind of cognizance? Anvayād itarataś cārtheṣu. Just like I am cognizant, you are also cognizant. But I do not know myself, how many hairs are there in my body. I'm claiming this is my head. But If ask anybody, "Do you know how many hairs you have got in your body?" That kind of knowledge is not knowledge. But the Supreme, Bhāgavata says that He knows everything directly and indirectly. I know I am eating, but I do not know how my eating process is helping my circulation of blood, how it is being transformed, how it is working, how it going through the veins. I do not know anything. But God must be He who knows everything, every corner of His creation what is going on He must know. Therefore the Bhāgavata explains, that Supreme Truth, from whom everything is emanated, He must be supremely cognizant. Abhijñaḥ. Abhijñaḥ means cognizant.
Lecture on BG 7.1 -- Los Angeles, March 12, 1970:
Prabhupāda: Yes. Suppose... The same example. If you can understand the sun disc, then automatically you understand what is sunshine. But understanding sunshine, you cannot understand the sun disc. That is not possible. Therefore the origin should be understood. Root should be understood. Then everything will be under... That is knowledge. That will be explained in this chapter. Go on.
Devotee: "By practice of Kṛṣṇa consciousness yoga one can know everything in full, namely the Absolute Truth, the living entities, the material nature, and their manifestations with paraphernalia."
Prabhupāda: What you have to learn? What is knowledge? Five things you have to learn. What is your experience within this world? You have experience, this material nature. You are seeing this. That's a fact. And you are seeing also... (aside:) Thank you. Come on. You are experiencing also the living entities, so many living entities. That's a fact. So material nature is a fact, the living entities, they are also fact, and there is some controller of this material nature and the living entities. That is also fact. You cannot say that you are the controller or material nature is controller. There is a supreme controller. That is God. That is also another fact. And time. The... Everything is done within time. Time is also a different, relative measure according to the... Your time is different from the time of another animal or another living entity. Just like Brahmā's time. You cannot calculate one day of Brahmā because your time and his time is different. Similarly, a small microbic animal, his time and your time is different. So he cannot calculate your time. So time is relative.
Lecture on BG 7.1 -- Los Angeles, March 12, 1970:
Devotee: "One should therefore begin yoga practice as directed in the last verse of the sixth chapter. Concentration of the mind upon Kṛṣṇa, the Supreme, is made possible by prescribed devotional service in nine different forms."
Prabhupāda: Yes. The instruction is that "How by practicing yoga in full consciousness of Me"—this is Kṛṣṇa consciousness—"with mind attached to Me, you can know Me in full." And if you know Kṛṣṇa in full, you know everything. And you can know Kṛṣṇa simply by our concentrating mind upon Kṛṣṇa. And as soon as you know Kṛṣṇa, you know everything. Therefore your knowledge is perfect. Is that argument fallacious? You can understand Kṛṣṇa simply by concentrating upon Him. That you can do. Everyone can do that. And as soon as you understand Kṛṣṇa you know everything. So why not take this path? Simple. That is full knowledge. That means eternity.
Lecture on BG 7.1 -- San Diego, July 1, 1972:
Prabhupāda: Purport.
Pradyumna: "In the Seventh Chapter of Bhagavad-gītā, the nature of Kṛṣṇa consciousness is fully described. Kṛṣṇa is full in all opulences, and how He manifests such opulences is described herein. Also, four kinds of fortunate people who become attached to Kṛṣṇa and four kinds of unfortunate people who never take to Kṛṣṇa are described in this chapter. In the first six chapters of Bhagavad-gītā, the living entity has been described as nonmaterial spirit soul, which is capable of elevating himself to self-realization by different types of yogas. At the end of the Sixth Chapter, it has been clearly stated that the steady concentration of the mind upon Kṛṣṇa, or in other words, Kṛṣṇa consciousness, is the highest form of all yoga. By concentrating one's mind upon Kṛṣṇa, one is able to know the Absolute Truth completely, but not otherwise. Impersonal brahma-jyotir or localized Paramātmā realization is not perfect knowledge of the Absolute Truth because it is partial. Full and scientific knowledge is Kṛṣṇa, and everything is revealed to the person in Kṛṣṇa consciousness. In complete Kṛṣṇa consciousness one knows that Kṛṣṇa is ultimate knowledge beyond any doubts. Different types of yoga are only stepping-stones on the path of Kṛṣṇa consciousness. One who takes directly to Kṛṣṇa consciousness automatically knows about brahma-jyotir and Paramātmā in full. By practice of Kṛṣṇa consciousness yoga, one can know everything in full, namely the Absolute Truth, the living entities, the material nature and their manifestations with paraphernalia. One should therefore begin yoga practice as directed in the last verse of the Sixth Chapter. Concentration of the mind upon Kṛṣṇa, the Supreme, is made possible by prescribed devotional service in nine different forms, of which..."
Prabhupāda: There are many persons who like meditation. Nowadays, it is very popular, especially in your country. But when we ask them what is the subject of meditation, they cannot say. Can you say what is the subject of meditation? Anyone who is little aware of this meditation? What is that meditation?
Devotee: It's a process of negation.
Lecture on BG 7.1 -- Ahmedabad, December 13, 1972:
So by the end of the Sixth Chapter, Kṛṣṇa has explained the aṣṭa, aṣṭāṅga-yoga-siddhi. Aṣṭāṅga-yoga-siddhi, that yoginām api sarveṣāṁ mad-gatenāntar-ātmanā (BG 6.47). Always who is thinking of Kṛṣṇa within himself, śraddhāvān, with faith and knowledge, he is first-class yogi. So how this first-class yoga system helps me? Because the other yoga systems, they will disagree, that "Simply by thinking of Kṛṣṇa within one's heart, how one becomes perfect?" That is explained from the Seventh Chapter of Bhagavad-gītā, how simply by understanding Kṛṣṇa, you become well aware of everything, this yoga system. In the Vedas also it is stated, yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati. If you, if you simply understand Kṛṣṇa, then you know everything. Kṛṣṇa is the root of everything. Therefore Kṛṣṇa says, śrī-bhagavān uvāca.
We should always remember that this Bhagavad-gītā is being spoken by the Supreme Personality of Godhead. So no more better authority. And God is speaking about Himself. Otherwise, by speculation you cannot understand God. That is not possible. You have to hear from God Himself about God.
Lecture on BG 7.1 -- Bombay, January 13, 1973:
If you want to be attracted by somebody, we must know about him, something. Simply superficial understanding will not do. Just like we feel sometimes inconvenience in preaching about Kṛṣṇa because people here, they think they know everything about Kṛṣṇa; what they'll hear about from the Americans and Europeans? "What you can teach us?" Familiarity breeds contempt. No. Kṛṣṇa is not so easy to know.
- manuṣyāṇāṁ sahasreṣu
- kaścid yatati siddhaye
- yatatām api siddhānāṁ
- kaścin māṁ vetti tattvataḥ
- (BG 7.3)
We have to know Kṛṣṇa as He is. So "know" means to hear about Him. Because Kṛṣṇa... We are not directly in contact with Him, Kṛṣṇa, in yoga. Kṛṣṇa-yoga means to know Kṛṣṇa, and then we become attached or make connection with Him. Sambandha. This is called sambandha. We must know what is our relationship with Kṛṣṇa. That relationship is described by Śrī Caitanya Mahāprabhu when He was inquired by Sanātana Gosvāmī, "So what is my position? What I am?" Śrī Caitanya Mahāprabhu said that every living entity is eternal servant of Kṛṣṇa.
Lecture on BG 7.1 -- London, March 9, 1975:
Then cit. Cit means knowledge, and our body is full of ignorance. We cannot understand knowledge. We have no knowledge immediately what is beyond this wall. If you ask me what is beyond this wall, then I will have to ask some of my disciples, "What is there beyond this wall?" Therefore it is not cit, not full of knowledge. But Kṛṣṇa knows, He says in the Bha..., vedāhaṁ samatītāni: (BG 7.26) "I know everything past, present, and future." When Arjuna enquired... Kṛṣṇa, Arjuna, he is also playing just like Kṛṣṇa's friend. So he enquired for dissipation of the ignorance that "My dear Kṛṣṇa, You are saying that You spoke this philosophy, Bhagavad-gītā, formerly to the sun-god." Without asking Him, "How did You go? How did You return?" he simply asked that "Kṛṣṇa, I know that You are my contemporary. We are of the same age. And how can I believe that millions and trillions of years ago You spoke to sun-god?" So the answer was that "My dear Arjuna, at that time because you are My friend, you were also there, but you have forgotten. I have not forgotten." Therefore He is full of knowledge. We cannot say what we did in our childhood. We have forgotten. This is one of our qualification, forgetfulness. But Kṛṣṇa says that "You have forgotten. Because you are living being, your nature is to forget. But because I am the Supreme Lord, I have not forgotten." Therefore His knowledge is perfect.
Lecture on BG 7.1 -- Hyderabad, August 22, 1976:
So Brahman understanding is not samagra, not asaṁśayam. Here it is said asaṁśayaṁ samagram. Brahman understanding of the Absolute Truth is partial. It is not samagra, means not the complete. Complete knowledge of Absolute is not brahma-jñāna. Just like the example is just like we are experiencing daily this sunshine. But understanding of the sunshine is not complete understanding of the sun. Very nice example. Because you are experiencing, I am experiencing daily sunshine, that does not mean we know everything of the sun planet or who are living there, how they are living. Rather, we are contemplating there cannot be any life because so much heat, temperature. So we do not know. We do not know samagram, complete. So this is a material thing. We cannot understand even one of the creation of Bhagavān. And how to know Bhagavān?
So we have to understand Bhagavān from Bhagavān. Then we understand Him asaṁśayaṁ samagram. Paramātma-jñāna, brahma-jñāna, they are partial. Bhagavān is sac-cid-ānanda. Sac-cid-ānanda. So brahma-jñāna means the knowledge of eternity; paramātma-jñāna means the knowledge of all-pervasive Godhead.
Lecture on BG 7.1-3 -- London, August 4, 1971:
But how one can be stopped from repetition of birth and death? That is here in the Bhagavad-gītā. What is that? Kṛṣṇa says, janma karma me divyaṁ yo jānāti tattvataḥ (BG 4.9). You try to understand Kṛṣṇa only, what is Kṛṣṇa. Janma karma yo jānāti tattvataḥ, anyone who knows in truth, not superficially: "Oh, Kṛṣṇa I know. In the Seven..., there is a place. They have got an idol of Kṛṣṇa. They are worshiping. I know everything about Kṛṣṇa." Not like that. Try to understand Kṛṣṇa, what He is. He is Kṛṣṇa undoubtedly, but people want to know actually what is Kṛṣṇa. That we are open. So if one simply understands what is Kṛṣṇa, the result is tyaktvā dehaṁ punar janma naiti (BG 4.9). Simply by understanding Kṛṣṇa, there is no more taking birth. Punar janma. If you take birth, then there is death. If you stop your birth, then you can stop your death also. Because birth and death is in relationship with this body. If you don't have a material body, then there is no question of birth, death, old age and disease.
Lecture on BG 7.2 -- Nairobi, October 28, 1975:
So jñānaṁ te 'haṁ sa-vijñānam idaṁ vakṣyāmy aśeṣataḥ, and yaj jñātvā (BG 7.2). If you try to understand Kṛṣṇa or knowledge from Kṛṣṇa, yaj jñātvā... Yaj jñātvā neha. Na iha: "in this material." Yaj jñātvā neha bhūyo 'nyaj: "You will have nothing to learn." Because he understands, vāsudevaḥ sarvam idam: "Everything is Vāsudeva." So Vāsudeva will give him all knowledge about science, about politics, about philosophy, about astrology, astronomy. Everything will come out. You haven't got to go to some other expert in some particular type of knowledge. But if a devotee, Kṛṣṇa devotee... He knows everything, all department of knowledge. Just like we are challenging that "You cannot make any life by combination of chemicals." Why? Because we know from Kṛṣṇa what is what. Therefore we can challenge. We are not fools. We are challenging that "If you can prepare one egg only..." It is very easy. You can take any egg and analyze what are the chemicals. Then bring that chemical, put together and give it to the incubator and produce a chicken. Then I shall know that chemical combination can produce life. Eh? What is your opinion, doctor?
Lecture on BG 7.2 -- Nairobi, October 28, 1975:
They're simply cheating. Simply cheating. It is not possible. But we know that life cannot be produced by any chemical combination because we understand from Bhagavad-gītā that mamaivāṁśo jīva-bhūtaḥ (BG 15.7). The jīva, the living entities, is part and parcel of Kṛṣṇa. So how it can be prepared by chemical composition? It is not possible. There are so many things. So therefore Kṛṣṇa says that "If you study knowledge which I am giving to you," yaj jñātvā, "perfectly, then," na iha bhūyaḥ anyaj jñānam, anya, "other department of knowledge will be manifest automatically. You'll know everything." This is the secret. Yaj jñātvā neha bhūyo 'nyaj jñātavyam avaśiṣyate. You haven't got to learn departmentally anything else. Just see. This is the benefit. This is the benefit of Kṛṣṇa consciousness, that you haven't got to work hard to understand other department of knowledge. You simply try to take this knowledge and you'll be perfect. This is Kṛṣṇa consciousness.
Lecture on BG 7.3 -- Bombay, February 18, 1974:
So the reply was that "My dear Arjuna, you are My devotee. Whenever I appear, you also appear, but I remember what I spoke to the sun-god. You were also present at that time with Me, but you have forgotten. I have not forgotten." That is the difference between Kṛṣṇa and Arjuna, or God and human being. That is the difference. Vedāhaṁ samatītāni (BG 7.26). Kṛṣṇa, God, knows everything, past, present and future. Just like in the Bhāgavata, in the beginning, God means janmādy asya yataḥ: (SB 1.1.1) "From whom everything has emanated." So everyone can say, "I have given birth to so many children, so many houses, so many factories. I am also God." No. You cannot be God, because you do not know, abhijña... You do not know the past, present and future. Janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ (SB 1.1.1). Kṛṣṇa is abhijña. Just like in our body. We are eating. How this eating, I mean, the substance is transformed into different secretion and again blood, again flesh, again bone? How these are, we do not know. But it is actually happening. Anvayād itarataḥ. I know that I am eating, but itarataḥ, how this eating substance are transformed into bones, marrow, stool, I do not know. Therefore I am not abhijña. But about Kṛṣṇa it is said, abhijña. "He knows everything." How this world is going on? How these planets are rotating? How seasons are changing? Yasyājñayā bhramati sambhṛta-kāla-cakraḥ.
Lecture on BG 7.4 -- Nairobi, October 31, 1975:
It is explained in the Śrīmad-Bhāgavatam, janmādy asya: (SB 1.1.1) "The original person from whom everything is born," yataḥ, anvayād itarataś ca artheṣu abhijñaḥ, "He knows everything perfectly, indirectly and directly." Anvayād itarataś ca abhijñaḥ. And wherefrom He got the knowledge? Now, svarāṭ. That is His... God means svarāṭ. He hasn't got to get any knowledge from anyone else. Everyone gets knowledge from Him, but He hasn't got to take knowledge from anyone, svarāṭ, independent. So the Brahmā, the first lord, first creature, living creature, so he got knowledge from Kṛṣṇa. Tene brahma hṛdā ādi-kavaye: (SB 1.1.1) "That Supreme Person gave the knowledge to the ādi-kavi." Ādi-kavi means Lord Brahmā, the first learned man.
So our Vedic conception of life, creation, is not like the Darwin, that his first creation... I do not know what is, but they think that they'll get knowledge from monkey. But we do not take knowledge from monkey. (laughter) Therefore we do not keep ourself in darkness. If you take knowledge from monkey, then you remain always like monkey. You cannot be advanced. But here it is... Bhāgavata says, tene brahma hṛdā ādi-kavaye: We got knowledge directly from Kṛṣṇa, the most perfect. Therefore Brahmā is generated from Viṣṇu.
Lecture on BG 7.4 -- Nairobi, October 31, 1975:
So because we are learning knowledge from śruti, from the perfect person, we will never be convinced. We shall challenge, "You create, rascal, create first of all. Then talk. Otherwise I shall kick." (laughter) This is our challenge because I know. We know very well that it will not be possible to create living being by combination of chemicals. He is talking nonsense. That is not possible. So we have to study from śruti. Then we become learned. Then we can know what is our constitutional position. Brahma-bhūtaḥ prasannātmā na śocati (BG 18.54). Then he does not lament and neither he aspires everything, because he knows everything is complete there, conducted by the Supreme Being. And the Supreme Being said, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10).
So this is the understanding of knowledge. So you take it very seriously, study Bhagavad-gītā and learn everything nicely, become learned, and jñānavān. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). And just try to surrender to Kṛṣṇa. Then your life is successful.
Thank you very much.
Lecture on BG 7.7 -- Bombay, February 22, 1974:
The Vedānta-sūtra also says, janmādy asya yataḥ anvayāt (SB 1.1.1). The Bhāgavata explains, janmādy asya yataḥ anvayāt itarataś ca artheṣu abhijñaḥ sva-rāṭ. He's abhijñaḥ. He knows everything. Janmādy asya yataḥ (SB 1.1.1). That is Kṛṣṇa. And Arjuna accepted. Arjuna said, in the Tenth Chapter, sarvam etad ṛtaṁ manye yad vadasi keśava: (BG 10.14) "My dear Kṛṣṇa, whatever You are saying, I accept in toto." This is understanding of Bhagavad-gītā. Try to understand Bhagavad-gītā as it is. Kṛṣṇa says, mattaḥ parataraṁ nānyat: (BG 7.7) "There is no more superior being or superior authority than Me." If you accept that "There is no more superior authority or supreme being than Kṛṣṇa," then you study Bhagavad-gītā. And if you cut the head and the tail and accept something and reject something, that is not Bhagavad-gītā. Take it as it is. Therefore we are presenting Bhagavad-gītā as it is, not curtailing this or that: "This meaning is that; that meaning is that." No such nonsense. We accept... This is Kṛṣṇa consciousness movement. Kṛṣṇa says that He is the supreme authority. We are preaching "Kṛṣṇa is the supreme authority." Where is the difficulty? We don't manufacture anything. We don't say, "I am the supreme authority." No. I am rascal. I am fool. I am imperfect. But Kṛṣṇa is Supreme, Kṛṣṇa is perfect. That is our preaching. As servant of Kṛṣṇa.
Lecture on BG 7.15-18 -- New York, October 9, 1966:
Others, just like a distressed man, he is in distress, but because he's pious, therefore he believes in God, he goes to the churches or to the temple or to the mosque and prays, "My dear Lord, I am very much distressed. Kindly help me." But the difficulty of this person is that God does not require to be prayed for, asking anything. He is... He is pious, he is distressed, but at the same time, he is foolish. Why he is foolish? Because he does not know that "God is with me, within my heart. He's sitting along with me. The soul and the Supersoul, both of them are sitting together. And God knows everything about me. So I do not require to pray from God to get me out of this distress. He knows everything. Why shall I pray?" He leaves everything to God. He does not pray. He prays..., he prays to glorify the God, "How great You are," not for his personal interest—"O God, give me my bread. Give me my dress. Give me my shelter." That is also good. He is better than the person, that mūḍha, the foolish, the atheist and the lowest of the mankind. He's far better. Even he is going and asking in the church, "O God, give me my daily bread." But at the same time, he is less intelligent because he does not know that "God is with me, and He knows everything about me."
Therefore one who is pure devotee, he does not pray to God for any personal interest. Even if he is distressed, he says, "O Lord, it is Your kindness. You have put me in distress just to rectify me.
Lecture on BG 8.12-13 -- New York, November 15, 1966:
So yogis, they have got information. How they have got information? From the scriptures, from Vedic literature, they have got. Just like before I came to your country I got the description of your country from the books, similarly, we can have all the description of higher planets and the spiritual world. They are mentioned there. The yogi know. The yogi knows everything, and he can transfer his self, any planet he likes. He does not require the help of any sputnik. The sputniks, they are trying for so many years, and they will go on trying for one hundred or one thousand years more. They'll never reach any planet. Be rest assured. This is not the process. This is not the process to reach another planet. Maybe, by scientific process, one man, one man or two man can reach, but that is not the general process. The general process is: if you want to transfer yourself any better planet, then you have to practice this yoga system, or jñāna system, not bhakti system. Bhakti system is not meant for any material planet. That will be explained later on.
Lecture on BG 9.3 -- Toronto, June 20, 1976:
This is the beginning of this chapter. Rāja-vidyā, the king of education. Rāja-vidyā rāja-guhyam. And very confidential. It is not understood by any ordinary man. Because it is very confidential. You go anywhere. Suppose you go to a bank. A few persons in the bank, like the manager or the cashier or the accountant, they know everything confidential. Not the clerks or the customers, no. So this is, also Kṛṣṇa concludes Bhagavad-gītā with these words, guhya guhyatamam. This knowledge is very confidential. This means when one thing is very confidential means it is very, very important. So Kṛṣṇa says therefore that aśraddadhānāḥ puruṣāḥ (BG 9.3). "This is so nice confidential. And I am speaking personally to enlighten the people in general." Not general, but people like Arjuna. Arjuna was not ordinary person. He was born in royal family and he was so exalted that he could speak with Kṛṣṇa face to face. He's not an ordinary person. So this confidential knowledge is not for ordinary person, but it is so easy. As it is said, susukhaṁ kartum avyayam. It is so easy to perform that everyone can do it.
Lecture on BG 9.3 -- Toronto, June 20, 1976:
This is confirmed in the Upaniṣad, that two birds are sitting on one tree. One bird is eating the fruit and another bird is simply observing. So the observing bird is Kṛṣṇa and the eating bird is the living entity. Two birds. In another place also Kṛṣṇa says kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata (BG 13.3). The question of the kṣetra-jña, the owner of the body and the body. In this Chapter, in the Thirteenth Chapter, it is discussed. So in that chapter Kṛṣṇa says that "I am also one of the owner of the body, but the difference of this singular individual body and Myself is this, that the individual soul knows about his own body. But so far I am concerned, I am present in everyone's body and I know everything of everyone's body." Just like you are a spirit soul, I am a spirit soul within this body. You know the pleasure and pains of your body. I know the pleasure and pains of my body. But Kṛṣṇa, he knows the pleasure and pains of your body and pleasure and pains of my body and everyone's body. That is Kṛṣṇa. That is Paramātmā. Jīvātmā and Paramātmā.
Lecture on BG 9.4 -- Melbourne, April 22, 1976:
So if we accept Kṛṣṇa's authority, then we can understand the sun globe, which the scientists are trying to understand but they have failed. But if we believe the words of Kṛṣṇa, then from here you can study what is the sun globe. This is a fact. You cannot imagine. You are tiny. You cannot become Dr. Frog within the well and try to understand Atlantic Ocean. That is not possible. Here the defect is, one is a small frog in the well and he is trying to understand the Atlantic Ocean. Three feet water. His jurisdiction is three feet water, and he is trying to understand Atlantic Ocean. That is the defect. For Atlantic Ocean you have to understand one has seen the Atlantic Ocean. Then you can understand. Therefore Bhagavad-gītā recommends,
- tad viddhi praṇipātena
- paripraśnena sevayā
- upadekṣyanti te jñānaṁ
- jñāninas tattva-darśinaḥ
- (BG 4.34)
Tattva-darśī, one has seen the truth. So here you have no difficulty. Kṛṣṇa is the Supreme Person. He knows everything. You take the information, knowledge, from Kṛṣṇa. Then your life will be successful. That is the propaganda of this Kṛṣṇa consciousness movement. Thank you very much.
Lecture on BG 9.15 -- New York, December 1, 1966:
Our imperfectness I have several times described in this meeting. So long we are conditioned, there are four kinds of imperfectness, that we must commit mistake. So long we are conditioned, nobody can say that "I'll not commit mistake. I never commit any mistakes." It is not possible. You must have. To err is human. So this is one imperfectness. And to become illusioned. To accept one thing which is not. Illusion means to accept something for something. Just like we accept this body. We identify with this body, every one of us. If we ask you what you are, "Oh, I am American." What is your American? This body is American. But it is not... You are not this body. So this is illusion. So conditioned soul is to commit mistake, to be illusioned, and the senses are imperfect. We are very much proud of seeing, but as soon as the light is put off, we cannot see. So our seeing is conditional. And similarly, all senses are conditional. So therefore imperfect. And there is another thing which is very nice. We have got a cheating propensity. I do not know anything, but I want to cheat others that I know everything. I don't... I am a fool number one, but I want to start a group of students and teach him foolish things. This is cheating. One must know from the authoritative sources and preach that thing. Just like Arjuna was taught by Kṛṣṇa, and that philosophy is going on. And those who are accepting the principle of Arjuna, they're real student of Bhagavad-gītā.
Lecture on BG 13.1-2 -- Paris, August 10, 1973:
Auram, yes. So that is prabhā, Kṛṣṇa's prabhā. So just like the sun has got a shining, similarly Kṛṣṇa has got. So it is borrowed from Kṛṣṇa's shine. So yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). Jagad-aṇḍa means these universes. There are millions, koṭi. And each universe... Jagad-aṇḍa-koṭi. Yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam (Bs. 5.40). And each universe there are innumerable planets. This is material creation. So how we can know about this material creation? But we can know from Kṛṣṇa. Because He knows everything. Because everything is manufactured from Him. Mattaḥ sarvaṁ pravartate. So we have to know like that. Janmādy asya yataḥ (SB 1.1.1). So He can speak perfectly what is the plan, the, of this creation, creation of the universal, universe. The plan is that we living entities, kṣetra-kṣetra-jña... Kṣetra means this body. Idaṁ śarīraṁ kṣetram ity abhidhīyate. It is said: idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate (BG 13.2). "You have asked the question: 'What is kṣetra, field of activities, and who is the knower of this field,' so I answer: idaṁ śarīraṁ kaunteya kṣetram (BG 13.2). This body is the field of activities."
Lecture on BG 13.1-2 -- Bombay, September 25, 1973:
So this is a great science, spiritual science. Unfortunately, we have no educational system to understand this spiritual science. And especially in this age, everything is godlessness. Therefore people are not happy. Our, this Kṛṣṇa consciousness movement is only to make people happy by becoming Kṛṣṇa conscious, understanding everything in the right ways. That is our mission.
Therefore, that is the mission of every devotee. Just like Arjuna is asking herewith. He knows everything. He is Kṛṣṇa's friend, personal friend. He is always living with Kṛṣṇa. There cannot be any ignorance on the part of Arjuna. But he's asking this question just for our benefit. Kṛṣṇa will answer this question.
Why Kṛṣṇa's answers will be taken so seriously? Because He is the supreme authority, Supreme Personality of Godhead. If we receive knowledge from the Supreme, then it is perfect knowledge. Just like if you get some knowledge from the superior, one who is more educated than you, one who is more experienced, that knowledge is perfect. So in this material world there may be somebody supreme, but he is not ultimate supreme. But ultimate supreme is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigraha, anādir ādir govindaḥ sarva-kāraṇa-kāraṇam (Bs. 5.1). So if we receive knowledge from the ultimate supreme, īśvaraḥ paramaḥ kṛṣṇaḥ, then our knowledge is perfect. If we receive knowledge secondary, second-hand knowledge, that is also good. Second-hand knowledge means one who has received knowledge from Kṛṣṇa. That knowledge is perfect. But one who speculates, "It may be like that, it may be like this," that knowledge is not perfect.
Lecture on BG 13.1-2 -- Bombay, September 25, 1973:
Therefore you are individual, localized, but Kṛṣṇa is all pervading. Kṛṣṇa knows the pains and pleasure of your body. Kṛṣṇa knows the pains and pleasure of my body. Kṛṣṇa knows the pains and pleasure of dog's body, cat's body, everyone's body. That is Kṛṣṇa. Sarva-kṣetreṣu bhārata. Sarva-kṣetreṣu. He knows everything. That is Paramātmā feature. Paramātmā feature means He is even within the atom. Aṇḍāntara-stha-paramāṇu-cayāntara-shtaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **.
So this subject matter is very interesting. Of course, Bhagavad-gītā is the ABCD of spiritual knowledge. If we do not understand even the ABCD of spiritual knowledge, then where is the progress? Unfortunately we are neglecting, but it is our duty to propagate this knowledge of Bhagavad-gītā. So we are doing our best and we wish that everyone, especially Indians, should cooperate with this movement. Thank you very much. Hare Kṛṣṇa. (end)
Lecture on BG 13.1-3 -- Durban, October 13, 1975:
So God is witness. He is along with us always. Whatever we are desiring, whatever we are working, He is witness and He is giving the result. Therefore Kṛṣṇa says, kṣetra-jñaṁ cāpi māṁ viddhi: (BG 13.3) "I am also one of the occupant of this body. But what is the difference between you and Me? You know simply about your body. I know everything of everyone's body." That is the difference." Kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu. God knows what are the desires and activities of a little ant, and He knows what are the desires and activities of Lord Brahmā, the biggest of the biggest living entity within this universe, and the smallest—everywhere God. It is said, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati: (BG 18.61) "He is situated in everyone's heart." It does not mean that He lives in the brāhmaṇa's heart and not in the ant's heart. Everyone's heart.
Lecture on BG 13.3 -- Bombay, December 30, 1972:
In the Śrīmad-Bhāgavatam, Vedānta-sūtra, it is said: janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ (SB 1.1.1). He knows everything, nook and corner, whatever is going on, in the nook and corner of His creation. You cannot hide anything from Kṛṣṇa. Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ. "I am situated in everyone's heart." Mattaḥ smṛtir jñānam apohanaṁ ca (BG 15.15). I may forget. But because Kṛṣṇa knows that I wanted to enjoy something in this material world, He gives me the chance. "Now I give you the opportunity. Enjoy. You wanted a body like this? All right, You take this body. You wanted a body like demigod in the heavenly planet like Indra or Brahmā? All right. Take this body. And if you want, you wanted a body like hog, to eat stool, all right, take this body." Ye yathā māṁ prapadyante (BG 4.11). Whatever you want, Kṛṣṇa is witness. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). So He is noting down your desires. And He's giving you opportunity.
Lecture on BG 13.3 -- Paris, August 11, 1973:
Now in the previous verse, śrī bhagavān uvāca. Vyāsadeva could have said "kṛṣṇa uvāca," Kṛṣṇa said. No. He has purposefully said "bhagavān." Kṛṣṇa, you may not like, but He is the Supreme Personality of Godhead, Bhagavān, with six opulences. One of the opulence is full knowledge. Aiśvaryasya samagrasya vīryasya yaśasaḥ sriyaḥ jñānam (Viṣṇu Purāṇa 6.5.47). Kṛṣṇa is complete in knowledge. Sarvajñam. Janmādy asya yataḥ anvayad itarataś cārtheṣv abhijñaḥ (SB 1.1.1). God means abhijñaḥ. He knows everything. You cannot hide anything from God. That is abhijñaḥ. Vāsudeva. Vāsudeva sarvam iti sa mahātmā sudurlabhaḥ. One who can understand Vāsudeva. Sa mahātmā sudurlabhaḥ. Such great saintly person is very rare who can understand Kṛṣṇa.
Now preliminary understanding. Kṛṣṇa said in the previous verse that, idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate (BG 13.2). Idaṁ śarīram, this body is called kṣetra, field of activities. Idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate etad yo vetti: anyone who understands. (Tam) sa prāhuḥ kṣetrajñaḥ iti tad-vidaḥ. He is kṣetrajñaḥ or the knower of the... Just like we are sitting in this room. It is very easy. Still the rascals, they cannot understand. We are sitting in this room. So the room, the floor is called kṣetra, field. It is also field, a small field. And everyone of us, we know that we are sitting on this floor. Nobody will says that "I am the floor." Will any sane man say that "I am the floor"? Nobody will say. It is common sense. So if you try to understand from this simple example, that I am one identity and this field, that is another identity. So I know that I am sitting on this floor.
Lecture on BG 13.3 -- Paris, August 11, 1973:
So how He knows? Sarva-kṣetreṣu bhārata. Sarva-kṣetreṣu. He is within every body. He knows what is the ant is doing. He knows what Brahmā is doing. He knows what you are doing. He knows what I am doing. Vedāhaṁ samatītāni (BG 7.26). Kṛṣṇa says in another place, "I know everything." Just like, it is very easy to understand. Just like, you know everything—not everything—at least eighty percent you know what is going on in your body. You do not know everything.
If I know everything then why should I go to a physician when there is something wrong in my body. I do not know. I am eating, but I do not know how the eatables are being digested within the stomach, and they are being divided into different secretion. The rejected part is becoming stool and urine, and the other parts, they're becoming blood, and the blood is distributed all over the body, through the veins. How the veins are, what do we know? Although I am claiming my body. But I do not know everything, what is going on in my body, in my brain. The brains are made of so fine tissues. What do you know?
But Kṛṣṇa is not like that. Kṛṣṇa knows everything in detail. Anvayad itarataś ca artheṣv abhijñaḥ. Throughout the whole universe, throughout the whole creation, in any corner, in any place, whatever is going on, Kṛṣṇa knows. That is the difference between Kṛṣṇa and myself. I do not know even what is going on within my body. And still I am claiming I am God. How rascal. Just see, imagine. God's one opulence is that is full knowledge. Aiśvaryasya samagrasya vīryasya yaśasaḥ sriyaḥ jñānam (Viṣṇu Purāṇa 6.5.47). This rascal god, so-called god, you ask him, "Can you say what I am feeling now or what are my pains and pleasures?" Can he say? And still he's claiming God. But Kṛṣṇa says, kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata. "I am in every, every body." I am also within this body and Kṛṣṇa is also within this body. Kṛṣṇa... As you are within your body, similarly Kṛṣṇa is also within your body.
Lecture on BG 13.3 -- Paris, August 11, 1973:
So myself, I am called ātmā. And Kṛṣṇa is called Paramātmā. Therefore there are two words: Paramātmā and ātmā. Ātmā is also individual. Paramātmā is also individual. But because both of us, we are knower, kṣetrajñam (vibha(?)), the living entity is kṣetrajnam, he has got knowledge. And Kṛṣṇa says kṣetra-jñaṁ cāpi māṁ viddhi. "I am also knower." Both of them, we are knower. We have got knowledge. My knowledge may be limited. Kṛṣṇa's knowledge unlimited, complete. But both of us, we are knower. We can understand. We can know. Therefore, we are called kṣetrajña. But the difference is Kṛṣṇa knows everything all over the creation, I even do not know what is going on in my body. That is the difference.
So how one can become God? Rascal. How one can become God. That is not possible. God knows everything. If one knows everything, then you can accept him as God. Otherwise, don't accept. As soon as somebody says, "I am God," kick him on his face. "Yes, you are God, I am God. I am the kicking God." (laughter) That should be the answer. "I am the shoe-beater God. Now you protect yourself if you are God." Don't accept this false God.
Lecture on BG 13.3 -- Bombay, September 26, 1973:
Similarly, Kṛṣṇa, being the Supersoul, He is not only spread, His consciousness is not only spread over this, my individual body, but His consciousness is spread in, of all bodies. All over the universe there are eight million four hundred thousand species of forms, and Kṛṣṇa's consciousness is all-pervading. He knows everything. So as soon as our consciousness becomes Kṛṣṇa conscious, Kṛṣṇa understands. Kṛṣṇa is within your heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61).
So Kṛṣṇa can understand your purpose. We cannot cheat Kṛṣṇa. Kṛṣṇa can immediately understand how much serious and sincere you are for understanding Kṛṣṇa or approaching Him or going back to home, back to Godhead. That Kṛṣṇa can understand. As soon as He understands that "Here is a soul, he's very serious," He takes care of you, especially. Samo 'haṁ sarva-bhūteṣu. Kṛṣṇa, being the Supreme Personality of Godhead, He is equal to everyone. Samo 'haṁ sarva-bhūteṣu. Na me dveṣyo 'sti na priyaḥ. Nobody is dearer, or, dveṣa, or subject, object of jealousy. Kṛṣṇa is not envious, neither specially inclined to everyone. Actually, God's position is neutrality. Everyone, He likes for everyone. Suhṛdaṁ sarva-bhūtānāṁ jñātvā māṁ śāntim ṛcchati (BG 5.29). That is also stated in the Bhagavad-gītā. He is friend of everyone.
Lecture on BG 13.6-7 -- Montreal, October 25, 1968:
Adambhitvam means one should not think... Suppose I am very much advanced in spiritual knowledge, but I should not be very much proud of it. Generally, in this age people want false, I mean to say, designations, that "I am very religious. I know everything. I am God." So many things. These are false pride. So actual knowledge is that "I am smaller than the straw in the street." That is the instruction of Caitanya Mahāprabhu. Caitanya Mahāprabhu says that tṛṇād api sahiṣṇunā: one should be tolerant. One should be humbler than the straw in the street. Sunīcena. One should think himself as smaller than the grasses on the street. And tṛṇād api sunīcena taror api sahiṣṇunā. And one should be tolerant like the tree. Amāninā, without claiming any respect from others. Amāninā mānadena, but one should give all respect to others. Mānadena kīrtanīyaḥ sadā hariḥ (CC Adi 17.31). In that stage one can chant Hare Kṛṣṇa very nicely. Of course, it is very difficult, but Kṛṣṇa will help us.
Now, this tṛṇād api sunīcena, one may think, "Oh, it is artificial to think that I am smaller than the grass in the street." But actually, it is not artificial. It is actually the fact. Why? From the Padma Purāṇa, Vedic literature, we understand that the form of the soul is one ten-thousandth part of the upper portion of the hair. Now how much small we are, just we can imagine only. There is no instrument to divide the upper portion of the hair into ten thousand parts. And just to take one part as the magnitude of the soul, that is not... Actually, we are very small. That small particle of soul is within the ant and within the elephant. It is a bodily expansion only that we are, we appear..., the elephant appears to be the biggest animal, and the ant or the germ appears to be the smallest. But actually, these are bodily expansions. The soul as it is is really smaller than the grass or straw on the street.
Lecture on BG 13.6-7 -- Montreal, October 25, 1968:
So Vedic aphorism says that ahaṁ brahmāsmi. Ahaṁ brahmāsmi. So ahaṁ brahmāsmi sometimes mistakenly is understood that "I am the Supreme God." Ahaṁ brahmāsmi means "I am Brahman." Brahman means spirit. "I am spirit soul." This conception, this identification, is right. This is the right identification. As soon as I think that "I am elephant" or "I am ant," that is not my identification. That is my misidentification. My real identification is that "I am neither ant nor elephant, but I am spirit soul." But sometimes by identifying myself with the spirit soul, sometimes I falsely claim that "I am the supreme soul." Therefore Caitanya Mahāprabhu says that tṛṇād api sunīcena, "You are soul, you are spirit soul, but you are smaller than the smallest straw in the street." So actually, there is no miscalculation. The conclusion is there. So adambhitvam dharmikatva-khyāti-phalaka-dharmācaraṇa. Khyāti. We should not be very much anxious about being famous. Not, "Oh, there is a great man who knows everything about spirit and who is perfect." No. We should be very sincere to understand things as they are. We should not falsely claim which I am not.
Lecture on BG 13.8-12 -- Bombay, September 30, 1973:
Any understanding without philosophy, that is sentiment. And philosophy without religious conception is mental speculation. These two things are going on, not combined. All over the world there are many so-called religious systems, but there is no philosophy. Therefore the so-called religious system does not appeal to the modern educated persons. They are giving up religion, either Christian, Muslim, Hindu. Simply formalities, rituals, they do not like. They want to know everything on the basis of philosophy. That is Bhagavad-gītā.
Bhagavad-gītā is based on philosophy, this system, Kṛṣṇa-bhakti. Bhagavad-gītā means Kṛṣṇa-bhakti, devotion to Kṛṣṇa, Kṛṣṇa consciousness. That is Bhagavad-gītā. Bhagavad-gītā, the teaching is man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). This is Bhagavad-gītā. "Always think of Me." Kṛṣṇa conscious, pure and simple. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). Everywhere Kṛṣṇa stressed on His personality. Aham ādir hi devānām: (BG 10.2) "I am the origin of all the devatās." Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7).
Lecture on BG 13.8-12 -- Bombay, September 30, 1973:
So we are very sure, although we are not getting very good response in India. In India they have become so advanced: "Oh, Kṛṣṇa consciousness? We know everything about Kṛṣṇa. This is old story. Kṛṣṇa is our countryman, and we know everything of Kṛṣṇa. And what these people, Europeans and Americans, they can teach us?" This is their... So bui para(?) paṇḍita. In Bengal it is called bui para(?) paṇḍita, "self-advertised paṇḍita."
Actually India should have taken very serious care of this Kṛṣṇa consciousness movement for the glory of their country because this Kṛṣṇa consciousness movement originally originated from India. Kṛṣṇa personally presented this Bhagavad-gītā, He's speaking, and it is the duty of every Indian to carry this message. As Caitanya Mahāprabhu has advised,
- bhārata bhumite manuṣya janma haila yāra
- janma sārthaka kari' kara para-upakāra
- (CC Adi 9.41)
Lecture on BG 13.8-12 -- Bombay, October 2, 1973:
That Mahā-Viṣṇu is partial representation of Govinda. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. So this is called knowledge. One has to know what is God, what is the nature of God. So one has...
The first qualification is amānitvam. Don't be puffed up with your false knowledge. Having this little degree from the university, you are thinking that you have become so learned, you don't care for God even. This is nonsense. Therefore first qualification to get progress in knowledge is amānitvam, amānitvam. Don't be proud falsely. Our present education is simply teaching people how to become falsely proud. Just like here is, Bhagavad-gītā is going on. They are falsely proud: "Oh, what you have to learn here? We know everything. We know everything. We are M.A., Ph.D., that's all. We have finished already this." Therefore the first thing is amānitvam, pridelessness.
Lecture on BG 13.8-12 -- Bombay, October 3, 1973:
So to begin with knowledge, Kṛṣṇa recommends amānitvam, humility. Because the real disease of material life is that he is not humble. He is always proud. Little possession. Svalpa-mātrena. Just like the big fish in the ocean. They are deep within the water and if you find out a small lake, little water, you'll find small fishes (makes sound) they're doing there. So there is no depth of knowledge. Simply they're perplexed. Therefore this education should be given, how to become humble. Śiṣyas te 'haṁ śādhi māṁ tvaṁ prapannam (BG 2.7). Tad viddhi praṇipātena paripraśnena sevayā (BG 4.34). Paripraśnena sevayā. One has to learn by service, by praṇipāta, praṇipāta means surrender. There is no surrender. Nobody is prepared to surrender. "Oh, why shall I surrender? I know everything." Puffed-up unnecessarily. Therefore Kṛṣṇa says the material disease is that rajas-tamo-bhāvāḥ. Tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś (ca ye) (SB 1.2.19). Rajas-tamo-bhāvāḥ means, rajo-guṇa, kāma and lobha. Ignorance.
Lecture on BG 13.24 -- Bombay, October 23, 1973:
This stage can be attained in the bhakti-yoga. Bhakti-yoga means one who has understood everything very perfectly. Sometimes foolish people say that "Bhakti-yoga is meant for the less intelligent class of men." But he is less intelligent. Unless one is very, very intelligent, he cannot take to Kṛṣṇa consciousness. Therefore Caitanya-caritāmṛta author says, kṛṣṇa yei bhaje sei baḍa catura: "Unless one is very intelligent, he cannot become a devotee of Kṛṣṇa." Because he knows everything.
That is stated in Bhagavad-gītā,
- brahma-bhūtaḥ prasannātmā
- na śocati na kāṅkṣati
- samaḥ sarveṣu bhūteṣu
- mad-bhaktiṁ labhate parām
- (BG 18.54)
One who is actually devotee, parām, parā-bhakti, he is already brahma-bhūta (SB 4.30.20), liberated, self-realized. Without being self-realized, nobody can attain unalloyed devotional platform. Bhakti means the platform where only liberated person can act. That is bhakti platform. Īhā yasya, those who are always working for Kṛṣṇa. Īhā, īhā means desire. Yasya, harer dāsye. Just to serve Kṛṣṇa. He has no other business.
Lecture on BG 16.6 -- South Africa, October 18, 1975:
Puṣṭa Kṛṣṇa: But it's the living entity's choice to surrender.
Prabhupāda: Yes. He knows everything.
Puṣṭa Kṛṣṇa: But then they give the argument, "If He knows, then how does the living entity have choice?"
Prabhupāda: Yes, that is given to him. He knows that "I have given him the independence," so you can use your choice. That He knows also. Yathecchasi tathā kuru (BG 18.63). He knows.
Puṣṭa Kṛṣṇa: This is understanding things in proper light.
Prabhupāda: Yes.
Devotee (3): See, the argument could come that "If He is directing the wanderings of all living entities then I don't have to worry about surrendering. He will direct me to it."
Prabhupāda: Yes. But ye yathā māṁ prapadyante (BG 4.11). Why don't you see other verse? He is directing according to your desire—unless you surrender. There are two kinds of direction. One kind of direction is when you do not surrender, and one kind of direction, when you have surrendered, because these things are there. My position is either surrender or not surrender. So the not surrender will get one kind of direction and the surrender will get another kind of direction. Both ways, there is direction. Without His direction he cannot act. Is it clear or not? He gives direction to both of them, but this both, one who is surrendered is a different person from the person who is surrendered.
Srimad-Bhagavatam Lectures
Lecture on SB 1.1.1 -- Caracas, February 21, 1975:
In this way try to understand. Everything is God, but everything is not God. In this way you have to understand. Don't be misled by the Māyāvādī philosophy that "Everything is God and my knowledge is finished." That is imperfect knowledge. Then the origin of everything, what is the nature of that origin? That is being explained now. Vāsudeva is everything, accepted, but whether Vāsudeva is a living being or a dull matter. Nowadays the theory, scientists' theory, is going on that life is made of chemicals. That means matter. This has been discussed five thousand years ago by Vyāsadeva, whether the origin of life is life or matter. So he says that the origin of everything is life because Vāsudeva is also life. And now you come to your argument and reason, whether origin of life is matter or life. That you have to discuss. So here it is said that origin is life because here it is said, yato 'nvayād itarataś ca artheṣu abhijñaḥ svarāṭ. Just like if I am taken as the origin of this Kṛṣṇa consciousness movement, that means I know everything directly and indirectly of all this movement. If I do not know directly or indirectly everything of this movement, then I cannot be called the founder-ācārya. And as soon as the origin becomes a knower, he is life. So therefore dull matter cannot be the knower of everything.
Lecture on SB 1.2.1 -- New Vrindaban, September 1, 1972:
So there are different processes of begetting or, I mean to say, giving birth to a living entity. But God is origin, janmādy asya yataḥ (SB 1.1.1). So He must be cognizant, He must know everything. Otherwise how He can be creator, and He can be origin? But His knowledge is perfect.
Just like I am claiming, "It is my body," but when the body, there is some disarrangement, then I do not know how it has happened. I know that I am eating something, that is going to the stomach, and the stomach, from the stomach many secretion is coming out. That secretion is going to the heart. It is transforming into blood. Again the blood is diffused all over the body. There is a nice mechanical process. But we do not know. Although I am claiming that "It is my body," I do not know how, internally, my bodily functions are going on. Therefore my knowledge is imperfect, although I am claiming "My body." But God's knowledge is not like that. Janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ (SB 1.1.1). He knows everything. That is the distinction between God and ourself. I do not know even what is going on within my body. I do not know how my hairs are growing, I do not know how many hairs are on my head, and still, the rascals claim, "I am God." How much rascaldom it is, you can just imagine. God is not like that. God knows everything. That is God. Anvayād itarataś ca. Indirectly and directly. Directly I can see this is my finger, but I do not know what is the composition of the finger. So direct, indirect. Indirectly I do not know. Directly I can see. So we may have some experience of direct perception, but God has got both direct and indirect perception. We do not know how a flower is coming out, but God knows how the flower is coming out.
Lecture on SB 1.2.1 -- New Vrindaban, September 1, 1972:
Just like Atlantic Ocean and a drop of Atlantic Ocean water. Chemically it is the same. If you taste one drop of Atlantic Ocean water it is salty. Immediately direct perception. And if you analyze the whole ocean you will find it is salty. But the difference is the Atlantic Ocean contains millions and trillions of tons of salt, but the drop of water contains a grain of salt. Similarly, whatever propensities you have, that is result of God. If you can study yourself, that is called meditation, study yourself and you will find that you are sample of God. He is vibhu, God is great, and we are small. That is difference. Therefore our knowledge is imperfect. But God's knowledge is perfect, abhijñaḥ. Abhijñaḥ. Abhijñaḥ means fully conversant. He knows everything. In the Bhagavad-gītā, it is said, vedāhaṁ samatītāni vartmānāni bhaviṣyataḥ (BG 7.26). He knows past, present and future. Because He knows past and present, future of everything, He reminds you. Because God is the Supreme Father, He likes that all His sons, we are all His sons, we go back to Him, back to home, back to Godhead. Just like rich father, if his son comes out of home and suffers for want of so many things, the father becomes very sorry that "This rascal boy has gone out of home, he's suffering." So he wishes that "This boy, let him come back home. I have got sufficient means to provide him. Let him be happy." That is God's mission. That is natural affection of God. Not that because some of His sons are gone astray God is, God has become poorer. No. He can produce millions and trillions of sons by His desire. And why He's hankering after one son? That is His affection. That is His kindness.
Lecture on SB 1.2.6 -- New Vrindaban, September 5, 1972:
Everything is there in the Bhagavad-gītā, how you can love, what are the symptoms of love, how you can please God, how He can talk with you, everything is there. But you have to take advantage. We read Bhagavad-gītā, but by reading Bhagavad-gītā I become a politician. So what kind of reading Bhagavad-gītā? Politician is there, of course, but the real purpose of reading Bhagavad-gītā is to know Kṛṣṇa. If one is Kṛṣṇa, if one knows Kṛṣṇa, he knows everything. He knows politics, he knows economics, he knows science, he knows philosophy, he knows religion, he knows sociology, everything. Tasmin vijñāte sarvam etaṁ vijñātaṁ bhavanti, that is the Vedic injunction. If you simply understand God, Kṛṣṇa, then everything will be revealed to you because Kṛṣṇa says, buddhi-yogaṁ dadāmi tam. If Kṛṣṇa gives you intelligence from within, who can excel Him? Nobody can excel Him. But Kṛṣṇa can give you intelligence provided you become a devotee, or lover of Kṛṣṇa. Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam, buddhi-yogaṁ dadāmi tam (BG 10.10). And what is that buddhi-yoga, what is the value of buddhi-yoga? That buddhi-yoga or bhakti-yoga, the value is yena mām upayānti te. Such buddhi-yoga, such intelligence will get him back to home, back to Godhead. Not that by such intelligence he will go down to hell. That is material intelligence.
Lecture on SB 1.2.6 -- New Vrindaban, September 5, 1972:
So vimukti, therefore they do not know what is the ultimate goal of vimukti, for getting out of the inconveniences of life. Na te viduḥ, they do not know. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā (SB 7.5.31), they are trying to adjust things by material adjustment. That is not possible. They do not know that. Adānta-gobhir. Andhā yathāndair upanīyamānāḥ, But they are being misled by blind leaders. They are themselves blind and some blind leaders. Therefore we should not accept blind leaders, we should accept a leader who is not blind. We therefore accept Kṛṣṇa, the Supreme Person, Who knows everything, past, present, and future. We take His leadership or we take the leadership of His representative. That is our process. So here some of our leaders, Sūta Gosvāmī says, sa vai puṁsāṁ paro dharmaḥ, because ultimate goal is how to get out of the entanglement of material convention.
Lecture on SB 1.2.7 -- New Vrindaban, September 5, 1972:
Now God has created this universe, God has created the cosmic manifestation, innumerable universes but He is not interested in it. He is interested because He has created. He has given us facility to live here, but He is not coming here to enjoy this. He has got better. Or He doesn't care for all these opulences. That is another qualification of God. So this human form of life is meant for understanding God and scientifically, with full knowledge. That is described in the Śrīmad-Bhāgavatam. Therefore we are preaching this Bhāgavata discourse. In the beginning of Śrīmad-Bhāgavatam what is the nature of God? That has been described, janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ svarāṭ (SB 1.1.1). God, God is cognizant, He knows everything. He is a sentient being. Not that a dead stone. If God is not sentient being, if God is not a person, how so many powerful persons, sentient persons coming from Him? If the father is not intelligent, how the sons and daughters can become intelligent? A dog cannot give birth to an intelligent person, a person who is intelligent, he can give birth to intelligent children. This our practical experience. Therefore this description of God, aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥv, we should try to understand what is God. If you can find out a person who is superior in everything, in wealth, in strength, in beauty, in fame, in knowledge, in renouncement, He is God. Don't capture any fourth-class God. If you are intelligent, try to understand what is the meaning of God and try to understand.
Lecture on SB 1.2.11 -- Vrndavana, October 22, 1972:
After many, many births, understanding the Brahman... Brahman understanding is certainly transcendental, but because Brahman is only partial realization of the Absolute Truth, only the eternity... The Absolute Truth is eternal, blissful, knowledgeable, cognizant. So Brahman realization means realization of the eternity portion. Paramātmā-realization is knowledgeable. Paramātmā knows everything. Paramātmā is present in everyone's heart, and He knows everyone's activities. But actual realization, complete realization, means ānanda, sac-cid-ānanda. That ānanda-realization is in Kṛṣṇa-realization. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Kṛṣṇa is by nature jolly, always full of bliss. You have seen the picture of Kṛṣṇa. He's always tri-bhaṅga-murāri, with two hands, with, playing on flute, surrounded by the gopīs, enjoying. That is blissfulness.
Lecture on SB 1.2.21 -- Vrndavana, November 1, 1972:
Pradyumna: "He comes to know everything of the absolute and the relative truths. The devotee cannot remain in darkness, and because a devotee is enlightened by the Personality of Godhead, his knowledge is certainly perfect. This is not the case for those who speculate on the Absolute Truth by dint of their own limited power of approach."
Prabhupāda: Yes. One can speculate about the Absolute Truth to certain extent. Therefore, generally, these speculators become impersonalists. Because they cannot go beyond that. But that impersonal knowledge is not complete. As we have several times stressed on this point, one has to go further, onward: realization of Paramātmā, realization of the Supreme Personality of Godhead. But they stop only in impersonal view. That's all. Go on.
Lecture on SB 1.2.23 -- Los Angeles, August 26, 1972:
So in three stages, Kṛṣṇa is there: in the past, present and future. Therefore He knows everything. If, under my direction, something is going, going on, I have created something, it is maintained, and it is destroyed, I am seeing, or I am ordering, then I am always existing. I know when it is created, when it is maintained and when it is destroyed. So Kṛṣṇa knows past, present and future. Kṛṣṇa does not mean alone. Kṛṣṇa means there is another kingdom. Just like when we speak of a king, it means the king is not alone. There is queen, there is palace, there is bodyguard, there is secretary, there is commander in chief, so many things. Just like in England, there is Queen Elizabeth. It does not mean that Queen Elizabeth is alone. She has got so many paraphernalia. Similarly, when we speak of Kṛṣṇa, Kṛṣṇa means His name, His form, His quality, His activities, His pastimes, His friends, His mother, His father, His cowherd, cows, His Vṛndāvana... So many things. That is another variety. And here this material world, this variety, this variety is imitation of that variety. And that variety is eternal. This variety is created, maintained and destroyed. But in the middle, the point, Kṛṣṇa, He is ever-existing.
Lecture on SB 1.2.24 -- Vrndavana, November 4, 1972:
Now... In another place it is also clearly stated: yānti deva-vratā devān pitṟn yānti pitṛ-vratāḥ (BG 9.25). So kāraṇaṁ guṇa-saṅgo 'sya (BG 13.22). Therefore the first-class civilization is that which associates with the modes of goodness. That is, means, brahminical civilization. Truthful, satyaṁ śamo damas titikṣā ārjava..., jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam (BG 18.42). This is first-class civilization. People must be truthful, they must be equipoised, not disturbed, not being disturbed by different situations. They must learn how to control the senses. They must learn how to control the mind. Śamo damas ti... They must be tolerant, titikṣā. Ārjava: they must be very simple, no duplicity. Ārjava. Jñānam: they must know everything in full knowledge. Vijñānam: apply the knowledge in practical life. Āstikyam: they must believe in the Vedic injunctions. Āstikya. That is called āstikya. The atheist and, and theist. The theist believes in the Vedic injunction. Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). That is theist. Not that "I believe in God." They must believe in the injunction of the Vedas; what is said in the Vedas, one must believe. That is called theist. As we have given several times the example: the Vedas says that cow dung is pure. One who believes in that, he is theist. And one who does not believe in the words of the Vedas, they want to change, they want to misinterpret, interpolate, they are atheists. Bhagavad-gītā, anyone misinterpreting, giving wrong interpretation, or according to his concocted inter..., they are atheists. Theist, he'll believe all the words of Bhagavad-gītā as it is, as Arjuna believed: sarvam etad ṛtaṁ manye yad vadasi keśava (BG 10.14). "My dear Kṛṣṇa, whatever You are speaking, without any malinterpretation, without any change of words, I believe in it." This is theist understanding. Not like the so-called rascal scholars: "It is not like this. It is not like that. I think it is like this." These are all rascaldom.
Lecture on SB 1.2.25 -- Vrndavana, November 5, 1972:
The Bhāgavata explains therefore: abhijñaḥ sva-rāṭ. He's not dead stone. Abhijñaḥ. He has got consciousness. He has got consciousness. What kind of consciousness? Anvayāt itarataś ca artheṣu abhijñaḥ. He knows everything, directly and indirectly.
Now suppose we are also conscious. So what is the nature of our consciousness? Our consciousness is that I know directly everything of my body, or of my self. But I do not know indirectly about yourself. I cannot say what is going on in your mind, in your body, what pains and pleasure you are feeling. But I can speak about myself that "I am feeling like this. I am thinking like this. I am willing like this." That I can say. So my consciousness is not perfect. It is perfect so far I am concerned. But I, my consciousness does not spread upon you. But here it is said, anvayāt itarataḥ abhijñaḥ artheṣu abhijñaḥ. "The Absolute Truth knows everything, directly and indirectly." My knowledge is imperfect in this sense that I am eating something, it is being digested in the stomach. So many secretions are coming out. How they are forming into blood, and so many things are going on within the body, I am not directly concerned. Neither I know directly. But the Absolute Truth, the Supreme Being, He knows everything, in any corner of the cosmic manifestation. Therefore His consciousness and my consciousness is... As, so far possessing consciousness, the Absolute Truth and myself are one, but His consciousness is all-pervading. My consciousness is limited. So the Absolute Truth cannot be limited, but we are limited.
Lecture on SB 1.2.25 -- Vrndavana, November 5, 1972:
So one who has not reached to that point, to realize Kṛṣṇa, it is to be understood that his knowledge is still imperfect. But these persons who have got imperfect knowledge, they are passing as Vedantists and knows everything. They do not know. Kṛṣṇa therefore says, bahūnāṁ janmanām ante: (BG 7.19) "These impersonalists, the so-called men of knowledge, after many, many births..." Because it is not so easy to understand Kṛṣṇa, the Supreme Person. They'll have to wait to understand Kṛṣṇa, the Supreme Person. They'll have to wait for thousands of births to understand Kṛṣṇa. They'll have to wait. Although they are very much proud of their knowledge, we know where they are: partial realization. Of course, they are also in the same field. But they'll not understand the Supreme Person. Those who understood, the great sages in the beginning, in the beginning of the creation, munayaḥ, great, great sages, Marīci, Ātreya, Vasiṣṭha and others, so they worshiped the Supreme Person, bhagavantam, not the impersonal feature. Impersonal, actually, there is, there cannot be any worship of the impersonal feature, Brahman. It is simply accepting some trouble. Kleśaḥ adhikataras teṣām avyaktāsakta-cetasām. It is simply troublesome. But unfortunately, these impersonalists have spread all over the world. They have no sharp brain to understand the Supreme Person, and they are misguiding the whole population that either impersonalism or voidism. Nirviśeṣa-śūnyavādi.
Lecture on SB 1.2.31 -- Vrndavana, November 10, 1972:
So guṇeṣu guṇavān iva. Now, the Supersoul does not become affected by the material qualities, but the individual souls, they are affected by the material qualities. Sattva-guṇa, rajo-guṇa, tamo-guṇa. But the Supersoul is above these guṇas always. Antaḥ-praviṣṭa ābhāti vijñānena vijṛmbhitaḥ. He's always full conscious. When Kṛṣṇa comes within this material world, He does not become affected by the qualities as we become. Therefore, those who are mūḍhas, those who are fools, they consider that Kṛṣṇa is also a human being like us. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). But Kṛṣṇa, about Kṛṣṇa, it is said, vijñānena vijṛmbhitaḥ. He's full, fully conscious. He knows. Vedāhaṁ samatītāni (BG 7.26). "I know everything," Kṛṣṇa says, "past, present, future." Just like Kṛṣṇa said to Arjuna, imaṁ vivasvate yogaṁ proktavān aham avyayam, aham avyayam: (BG 4.1) "Formerly I spoke to the sun-god." So because He does not forget past, present, future... Vijñānena vijṛmbhitaḥ. He's always conscious, fully conscious. Whatever was done in the past, what will happen in the future, and what is happening, everything is known to Kṛṣṇa. Vijñānena vijṛmbhitaḥ. But we have lost our consciousness. We have lost our memory that we have past, that we are parts and parcels of Kṛṣṇa, and we are identifying with this material world in different capacities. Somebody's identifying with this body; somebody's identifying with the society or community or nation or country. But Kṛṣṇa does not become such materially affected. Vijñānena vijṛmbhitaḥ. He's always conscious.
Lecture on SB 1.2.33 -- Vrndavana, November 12, 1972:
So there is everything. We can see practically how the trees are growing. Your body, my body—in the same way, everything is coming out. Now, there was seed, the father and mother's seed. Now, within that seed, all these arrangements of the veins, nerves and fibers and muscles and everything was there. You cannot explain how these veins are working. Little discrepancy of the working of the vein, I suffer on my finger for so many days. What is that? There was no regular supply of the energy. The, there was some disturbance in the holes of the veins and nerves. This is the medical science. But as soon as it is cured, the supply is there. Just like when the pipe is jammed, the water does not go and it creates disturbance. Similarly, everything is going on nicely in a machine. And Kṛṣṇa knows everything. Anvaya-vyatirekābhyām. Janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ svarāṭ (SB 1.1.1). I do not know how the nerves in my finger became disturbed and how it has become diseased and how it became cured. And now it is all right. I do not know, although I claim, "This is my hand, this is my leg." But I do not know. Therefore it is not my leg, not my hand. Just like I'm living in a room, rented room. That is not my room. If you study in this way, you'll find: īśāvāsyam idaṁ sarvam (ISO 1). Everything belongs to God, Kṛṣṇa. Falsely you are claiming. I do not know how it is working. I have been given the chance to live in this particular body. Otherwise Kṛṣṇa is working as I wanted. I wanted teeth to eat fresh flesh, so Kṛṣṇa gives us the tiger's teeth, tiger's nail. But how the nails and teeth came into existence, how it is working, how it is set up, that I do not know. That I do not know. That knows Kṛṣṇa. Anvayāt vyatireka artheṣu.
All the purpose of these instruments, different instruments, bhūta-sūkṣma indriya... indriya means senses. How they are working, how the enjoyment, object of enjoyment is supplied, that is all being arranged by Kṛṣṇa.
Lecture on SB 1.3.27 -- Los Angeles, October 2, 1972:
So if we take the Vedic statement, Vedic literature statement, as fact, then our knowledge is perfect. You don't require to research. There is no need. It is perfect knowledge and very easy. Kṛṣṇa says that imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1). So Kṛṣṇa said this. Arjuna was playing just like ordinary man, although he is not ordinary man. Just to give us lessons, he was asking question just like ordinary man. So when Kṛṣṇa said that "I spoke this Bhagavad-gītā science of God, or philosophy, to Vivasvān, the sun-god," He clarified the matter. He said... Arjuna said, "My dear Kṛṣṇa, You are my contemporary, of the same age. So how can I believe that You spoke Bhagavad-gītā some 400 millions of years ago to sun-god? How can I believe You?" So Kṛṣṇa answered, "Yes, you were also present, but you have forgotten. I remember." That is the difference between God and human, living entity. God knows everything, past, present, future. We do not know. We are teeny. We cannot be equal with God at any stage of life. Even Arjuna, who is constant companion of Kṛṣṇa, he is also forgetting that... Kṛṣṇa replied, "Both you and Me had many, many births. We appeared. But you have forgotten; I remember. That is the difference."
Lecture on SB 1.5.1-4 -- New Vrindaban, May 22, 1969:
So this philosophy is there always, and now it is very prominent that everyone wants to become God. So many swamis, they come to your country and they, "Oh, you are God, I am God, this God, that God." So this is going on. And in the lower stage they are grossly under the impression that "I am this body," "I am this mind," or "I am this intelligence." And later on, "I am God," and so many things. So this Bhāgavata, Śrīmad-Bhāgavatam, explains that Supreme from where everything is emanating. Janmādy asya yataḥ (SB 1.1.1). From the very beginning. Janmādy asya yataḥ anvayād itarataś cārtheṣv abhijñaḥ svarāṭ. Very nicely. You have read our explanation, English explanation in the Śrīmad-Bhāgavatam. What is that Supreme? That Supreme, janmādy asya yataḥ (SB 1.1.1), that Supreme is abhijñaḥ. He knows everything. But the so-called cheap Gods, do they know everything? He does not know even what is going to happen in next moment. Just like I heard there was a "God," Meher Baba. He had came. And he did not know that he is going to meet with some motor accident, and still he claimed that he's God. You see?
Lecture on SB 1.5.13 -- New Vrindaban, June 13, 1969:
So ahaṁ mameti (SB 5.5.8), this is the disease. And Kṛṣṇa consciousness is to cure the disease, this cure diseases, to cure this illusion. What is that? When I understand that "I have no existence without Kṛṣṇa. I am part and parcel of Kṛṣṇa. In that sense, I am Kṛṣṇa's," then my... That means to understand one's identification. Caitanya Mahāprabhu says, jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). Because I am part and parcel of Kṛṣṇa, then what is my duty? To serve Kṛṣṇa. There is no other duty. Any other duty I manufacture, that is illusion. That is māyā, any duty I manufacture. So under illusion, I am manufacturing duties. This is called conditional life. So Vyāsadeva is advised that akhila-bandha-muktaye:"People are under illusion, 'I' and 'mine.' So, just try to get them liberated from this illusion." This is Vaiṣṇava's duty. Just like Nārada is advising Vyāsadeva, Vyāsadeva is advising his disciple Madhvācārya. He is advising his disciple. This is Vaiṣṇavism. They are not concerned for personal self. Akhila-bandha-muktaye: "Just try to liberate all these conditioned souls." Just like Lord Jesus Christ. For himself... He was son of God. He had nothing to do. God consciousness, he was. He's perfectly... He knows everything. But why he was crucified? Because he wanted to work for others. That is Vaiṣṇavism.
Lecture on SB 1.7.5 -- Vrndavana, September 4, 1976:
So this Śrīmad-Bhāgavatam is meant for persons who want to finish this life of anartha, meaningless life. For them is Śrīmad-Bhāgavatam. Vyāsadeva has given us. We should study very carefully, and we have tried to give each and every word's meaning and the translation and the purport consulting all the big, big ācāryas. Ācāryavān puruṣo veda. One who is following the footsteps of the ācārya, he knows. He knows everything. So that is explained everywhere. Evaṁ paramparā-prāptam (BG 4.2), by the ācāryas. We don't create any meaning. Ācāryavān. One has to accept a bona fide spiritual master and take knowledge from him. Vidvān. Vidvān means who is following vidvān. I have given this example many times, that I may be a fool, but if I have learned from a person that this is called microphone... So a child, if he says, "This is microphone," that is correct. Because the child is fool, when he says "This is microphone," that is not foolish, because he has heard it from the authorities, from his father or from his teacher, that "This is called microphone." And if he says correctly that "This is microphone," that statement is correct, although he may be a child, a fool. Similarly, ācāryavān puruṣo veda. Anyone who is following ācārya, whatever he says it is correct. Because he does not manufacture. He says what he has heard from the ācāryas exactly like the child, what he has heard from his father, from the superior, he speaks.
Lecture on SB 1.7.7 -- Vrndavana, September 6, 1976:
He was minister, but he could understand that "What to speak of becoming a minister... Minister can become any rascal. I am the fool number one." Therefore he came to Caitanya Mahāprabhu, and the first question was ke āmi kene āmāya jāre tāpa-traya. He was never proud, that "I am minister, I am so learned scholar. Why shall I go to Caitanya Mahāprabhu and ask Him who am I?" This is humbleness, and this is the qualification of becoming a disciple. When one becomes humble, when actually one understands that he is fool number one, he has to go to guru to understand the value of his life. Then he is intelligent. And so long he keeps himself in the darkness, that "I know everything. Who is richer than me? Who is learned than me? Who is powerful than me? I am this, I am that," that means he is rascal. Abodha-jataḥ. Parābhavas tāvad abodha-jataḥ. So long we keep ourself in this misunderstanding that "I know everything. I am very great person," then whatever he is doing, it is his defeat. Abodha-jataḥ. Parābhavaḥ. That is going on. The so-called leaders, they do not know what is their spiritual identification, and becoming unnecessarily proud, they are doing anything and everything. Abodha-jataḥ. They do not know they'll have to suffer for this ignorance. We have repeatedly said that if you keep yourself in the ignorance and if you do... Because wrong thing is done by rascals and ignorant. No intelligent man will do any wrong thing. That's a fact. Violation of the law is done, either a criminal willfully doing or a person, one who does not know the law, he commits. But you know or not know, if you have violated the law, then you have to be punished.
Lecture on SB 1.7.30-31 -- Vrndavana, September 26, 1976:
So we are being misled by the so-called scientists and the math... That is not perfect knowledge. The perfect knowledge is in the Vedas. Therefore it is advised, tad-vijñānārthaṁ sa gurum evābhigacchet śrotriyaṁ brahma-niṣṭham (MU 1.2.12). You should go to a guru who has complete knowledge from the śruti. Śruti means Vedas. Ācāryavān puruṣo veda. Veda means you have to approach ācārya. He knows everything. Unless he is not followers of the Vedas, śruti, he's a rascal. What is the use of going there? What is the... What you'll get by approaching a so-called rascal guru, one who does not know śruti? Therefore Śrīla Rūpa Gosvāmī has forbidden. And Sanātana Gosvāmī has forbidden. Avaiṣṇava-mukhodgīrṇaṁ pūtaṁ hari-kathāmṛtam, śravaṇaṁ naiva kartavyam. Because śravaṇam, śruti... To go to guru means to hear from him, to inquire from him.
- tad-vijñānārthaṁ sa gurum evābhigacchet
- samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham
- (MU 1.2.12)
You have to approach such guru. And who is that guru? Vaiṣṇava. Not any ordinary person. Therefore anyone who is not Vaiṣṇava, you should not approach. It is false knowledge. Its knowledge has no value.
Lecture on SB 1.7.45-46 -- Vrndavana, October 5, 1976:
So, in continuation of the Pāṇḍavas' position in relationship with Droṇācārya, the guru, so many things are being explained by Draupadī. So she is not ordinary woman. She knows everything of the religious principles, and therefore she is teaching the assembly of respectable, learned persons how the spiritual master should be respected. Droṇa is also, I mean to say, qualified as bhagavān. Bhagavān Droṇa. Anyone who is extraordinarily powerful, he is addressed sometimes as bhagavān. Nārada Muni is also sometimes addressed as bhagavān. Lord Śiva is also sometimes addressed as bhagavān. We have explained the different features of bhagavān many times. Aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ (Viṣṇu Purāṇa 6.5.47). So the Supreme Bhagavān is Kṛṣṇa. Nānyat paratara... Mattaḥ parataraṁ nānyat (BG 7.7). There may be so many bhagavāns, but the absolute bhagavān is Kṛṣṇa. Aiśvaryasya samagrasya vīryasya. Not samagra, but the Supreme Personality, He is samagra. The others, they have got to certain extent the qualities of bhagavān. In that sense they can be addressed as bhagavān. But they are not samagra. Samagra is, samagra means the complete. That is only attributed to Kṛṣṇa. Nobody else.
Lecture on SB 1.8.23 -- Mayapura, October 3, 1974:
Therefore it is said that anvayād itarataś ca abhijñaḥ. How does He know? Now, svarāṭ. Because to know means we require some master, some teacher... But because He is the Supreme Being, He does not require any teacher. Svarāṭ. Svarāṭ means independent. Vedāhaṁ samatītāni (BG 7.26). He knows everything automatically. That is the difference between God and ourself. Just like Kṛṣṇa said that "I spoke this philosophy to the sun-god," and Arjuna became doubtful: "What Kṛṣṇa is saying? He is my contemporary. I do not know how He knows." So he questioned that "Kṛṣṇa, how can I believe You, that you spoke this, this philosophy to the sun-god millions and millions of...?" So Kṛṣṇa explained, "Yes, at that time, you were also there because you are My constant friend. But the difference is you have forgotten; I have not forgotten. That is the difference." Svarāṭ. Abhijñaḥ. We are not fully abhijñaḥ. We do not know.
Lecture on SB 1.8.27 -- Los Angeles, April 19, 1973:
The nature is so kind that in whichever way you want to enjoy this material world, she will give you a suitable body under the direction of the Lord. Because Lord is situated everyone's heart. So He knows everything, that you still want something material. He will give you. "Yes, you take it." Kṛṣṇa wants that you get full experience that by material gain, you'll never be happy. This is Kṛṣṇa's business. It's full freedom. Although we have got minute quantity of freedom, because we are part and parcel of Kṛṣṇa. Kṛṣṇa has got full freedom, but the freedom quality is there in me because I am part and parcel of Kṛṣṇa. The chemical composition. The drop of sea water has got a drop of salt also. Although it is not comparable with the salt containing in the sea water. But the salt chemical is there. This is our understanding. Janmādy asya yataḥ (SB 1.1.1). Whatever we have got in minute quantity, the same thing, in fullness is there in Kṛṣṇa. In fullness. Just like Kṛṣṇa says: mṛtyuḥ sarva-haraś ca aham.
Lecture on SB 1.8.34 -- Los Angeles, April 26, 1973:
Such a nice creation. Everyone can appreciate this created cosmic manifestation, how it is nicely working. The sun is rising exactly in time. Without any division even 1/10,000 part of a second. The moon is rising, the seasons are changing. In the season, the fruits and flowers coming. So in this way the whole cosmic manifestation is going on, very orderly, systematically. Everyone can understand that. So unless there is some abhijña, very clever brain who knows everything, how it is created? But they say that it has come out of nothing. What is this nonsense? Can such thing come out of nothing? Is that very good reasoning? No. Bhāgavata says no. It is coming from the person who is abhijña, very experienced. And that abhijñaḥ tene... Janmādy asya yataḥ anvayād itarataś cārtheṣu abhijñaḥ tene (SB 1.1.1). Tene means He broadcasted knowledge. To whom? Ādi-kavaye. Ādi-kavaye, the original creature.
Lecture on SB 1.8.34 -- Mayapur, October 14, 1974:
So this is scientific. This world is relative. This is relative world. According to your position, you get. The time is also relative. What is present, past, present, future for you, that is not past, present, future for others. So what is past, present for Brahmā, that is not past, present, future for us. Everything is relative. And in the creation of Kṛṣṇa there are so many relativities. Therefore it is called relative world. Time is eternal, but on account of our relative birth and death, we make our own past and present. Otherwise, time is eternal. Therefore, for Kṛṣṇa, there is no such thing as past, present and future. Because He is He, He's time eternal. Therefore He knows everything. Vedāham. Just like you know, present, everything—there is no past; there is no future—similarly, for Kṛṣṇa there is no such, past and future. Therefore He could say that "Formerly, millions and trillions of years ago," according to Arjuna's calculation, "I spoke this Bhagavad-gītā to sun-god." He did not believe it because he is relatively calculating past and present. But Kṛṣṇa is not within that past and present. Therefore Kṛṣṇa said that "Both I and you, you and Me, we appear many times." Bahūni me vyatītāni. "And you were also... But you forget because you have got past, present, future. I have no such thing. Therefore I remember."
Lecture on SB 1.8.46 -- Los Angeles, May 8, 1973:
So all these things—Kṛṣṇa is Paramātmā; He knows everything. So He saw that "There is danger tomorrow. Now Bhīṣma has decided to kill all these Pāṇḍavas." So He asked Arjuna, "Arjuna, you just go, approach Duryodhana this evening." Formerly the practice was, daytime there is fight, but in the after evening they are all friends. After evening they are friends. One can go this camp, that camp, and talk together, sit together, just like friends. There is no enemy. So Duryodhana sometimes promised Arjuna that "I want to give you some benediction. You can ask." So Arjuna said—Duryodhana was elder than Arjuna—that "I will ask you in proper time." So Kṛṣṇa reminded that "Today, tonight you go to Duryodhana and ask him to deliver those five arrows kept in secret. Otherwise tomorrow you will be finished."
Lecture on SB 1.8.51 -- Los Angeles, May 13, 1973:
So they became atheist, that "There is no God." Because they prayed for their relatives to come back... So that is our position. We want to worship God if He becomes my order-supplier. "I will order and He will supply. Otherwise there is no God. I don't care for this nonsense God. He must satisfy my senses. I want this, and You must satisfy." Just like the Communists, they ask people in general to go to the church, and they say, "Now pray." So the Christian prayer, "O God, give us our daily bread." So when they come out, the Communist leaders, they ask, "Have you got bread?" "No, sir." "You ask us." They ask, "O my Communist friend, give me the bread." "Take bread, as many as you like."
So common men, they think that bread is coming from these rascals. But actually, bread is coming from God. So because God could not supply the bread in the church, they become Communists. This is the position. They take God as some solace, what is called, opium? Opiate. Yes. When there is no other source... And the whole over the world, they do not know, actually, what is God, what is our relationship with, what is God's function. That you will find only in Kṛṣṇa consciousness movement. That we can say very proudly. What is God, what is the philosophy, what He is doing, what is His name, what is His address, what is His father's name—we know everything. (laughter) That is our position.
Lecture on SB 1.10.2 -- Mayapura, June 17, 1973:
He knew that to control the bull you have to control the horns. So He took up the horns and killed him. This is svābhāvikī, natural. He knows everything.
So here it is said that prīta-manā īśvaraḥ. Īśvaro prīta-manā babhūva, "Īśvara became pleased." Īśvara is always pleased. He is never displeased. But when He sees that people are devotees, people are acting as part and parcel of Him, He is more pleased. That is bhakti. Bhaktyā mām abhijānāti (BG 18.55). How God is pleased, that you can understand by discharging devotional service. Whether God is pleased or not pleased, how you can understand? Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ (Brs. 1.2.234). You cannot understand what is God, what is Kṛṣṇa. Generally, all people, they do not know what is God. And what to speak of understanding whether God is pleased or not pleased. They do not know what is God. This is the position of the world. They do not know what is God, neither there is any education to understand, although the human life is meant for understanding God. That is human life. Athāto brahma jijñāsā. The animal life, their inquiries are... In the morning... Just like birds, they chirp, "Where we have to go now to find out our food? Where we shall eat today? Where we shall go?" That is their questions and answers. Similarly, we also, human beings, we go to the share market, "What is the value? What is the price of this commodity? What is the price of that commodity? " For eating purpose. Not these questions. Athāto brahma jijñāsā. The human life should be engaged in inquiring about Brahman. "What is the Absolute Truth? What is my position in relationship with the Absolute Truth? What is my duty towards the Absolute Truth? What is my ultimate aim of life?" These questions must be discussed.
Lecture on SB 1.15.21 -- Los Angeles, December 1, 1973:
So similarly, this body is dead. That's a fact. It is dead from the very beginning. Because it is matter. Matter is always dead. So this body made of matter, bhūmir āpo 'nalo vāyuḥ (BG 7.4)—earth, water, fire, air. This external body is dead, but it is living on account of that small spark of spirit. That is the real meant. That we understand from Bhagavad..., dehino 'smin yathā dehe (BG 2.13). Dehinaḥ, the small spark, spiritual spark, he is within this body. This is the first understanding of spiritual knowledge. You must know. This is the beginning of Bhagavad-gītā. When Bhagavad-gītā was taught to Arjuna, Arjuna was lamenting for this body. So Kṛṣṇa, when He was accepted Arjuna's spiritual master, śiṣyas te 'haṁ śādhi māṁ prapannam (BG 2.7), then He advised him that "You are talking like a very learned scholar." Aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase (BG 2.11). "You are talking just like you know..." Just like our so-called scientists, they speak as if they know everything, but real thing they do not know. That is zero. What is spirit, they do not know. They are thinking this body. And according to Vedic knowledge, if one is misguided on the bodily identification of ourself, he is animal. He is animal. He may be Ph.D., D.H.C. or something, but he is animal. Sa eva go-kharaḥ (SB 10.84.13). Because he does not know how the body is moving. And neither they can discover anything. When the body is dead... It is dead from the very beginning, but it was moving. Just like so long petrol is there, the motorcar moves. But as soon as there is... Now there is crisis. So how their motorcars will move? They are concerned. So why their crisis? Because the petrol is the life of the movement of the motorcar. Similarly, that spiritual spark, or spirit soul, is the petrol of this body.
Lecture on SB 1.15.39 -- Los Angeles, December 17, 1973:
So now this Kṛṣṇa consciousness movement is picking up who are the brāhmaṇas. They mixed up. They are mixed up. So long there was no picking up of the brāhmaṇas. Now, by this movement, Kṛṣṇa consciousness movement, we are picking up the brāhmaṇas. Because there is need of brāhmaṇas at this time. Because brain is not there. The brain... Brāhmaṇa means the brain. They must have knowledge. That is brāhmaṇa. In India, the brāhmaṇas are called paṇḍita, although nowadays he is fool number one. But it is a title of the brāhmaṇa to become paṇḍita. Paṇḍita. He must know everything. Satyaṁ śamaḥ, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam (BG 18.42). He must be very wise man. Jñānaṁ vijñānam, and practical application, vijñānam. Jñānaṁ vijñānam āstikyam. And not nāstika, not atheist. Jñānaṁ vijñānam means one must know what is God. That is jñāna. And brahma jānātīti brāhmaṇaḥ. Brāhmaṇa means one who has already known God, or brahma-vastu. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). That is brāhmaṇa. Therefore people should go to brāhmaṇa. Tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). Without becoming a brāhmaṇa, one cannot become guru. Because if he does not know Brahman, Paramātmā, Bhagavān, what kind of brāhmaṇa he is, and what kind of guru he is? So therefore one must know the ultimate truth, Bhagavān. Brahmeti paramātmeti bhagavān iti. Not silent, simply by understanding Brahman or Paramātmā, but he must know what is Bhagavān. Kṛṣṇas tu bhagavān svayam (SB 1.3.28). Bhagavān is Kṛṣṇa. That is the verdict of the Vedas. Kṛṣṇas tu bhagavān svayam.
Lecture on SB 1.15.39 -- Los Angeles, December 17, 1973:
So even though one is expert, paṭhana pāṭhana yajana yājana dāna pratigraha, avaiṣṇavo gurur na sa syāt. Ṣaṭ-karma-nipuṇo vipro mantra-tantra-viśāradaḥ, he is expert in reciting all the mantras, Vedic mantras, he knows everything—but he is not a Vaiṣṇava. You find nowadays, impersonalists, voidists, so many brāhmaṇas, they have no idea what is God, who is God. That is called avaiṣṇava. Vaiṣṇava knows what is Viṣṇu, what is God. But avaiṣṇava, non-Vaiṣṇava, they do not know. So this is the formula, that even one brāhmaṇa is expert in all knowledge, but he does not know who is God, gurur na sa syāt, he cannot become guru. This is the stricture. Sad-vaiṣṇavaḥ śva-paco guruḥ. That is śva-paca. Śva-paca means dog-eaters. They are considered to be lowest of the mankind, dog-eaters. There are different types of eaters, cow-eaters, goat-eaters and camel-eaters, this eaters, that eaters. There are so many. Out of that eaters, one who eats the dog, he is considered the lowest. So even a person coming from the family of dog-eaters, if he knows who is God, he can be guru. This is the injunction of the śāstra. One who knows God, he cannot remain dog-eaters. But sometimes he comes from there. So... But śāstra says, "Yes. When he has learned the science of God, then he can be accepted as guru."
Lecture on SB 1.15.49 -- Los Angeles, December 26, 1973:
Therefore Sanātana Gosvāmī, who was prime minister of Nawab Hussein Shah, when he approached Caitanya Mahāprabhu, his first proposition was that, grāmya-vyavahāre paṇḍita, tāi satya māni: "My dear Sir, Caitanya Mahāprabhu, some neighboring people, they call me, I am a very learned scholar." Grāmya-vyavahāre. "In ordinary behavior, they call me, I am very learned scholar. But I do not know what I am, I am such a scholar." This is the submission. This is called submission. Everyone is puffed up, that "I know. I know everything. So there is no need of going to a guru." This is the method to approach a guru, spiritual master: surrender, that "I know so many rubbish things which are useless. Now kindly teach me." This is called submission. Just like Arjuna said, śiṣyas te 'haṁ śādhi māṁ prapannam (BG 2.7). When there was argument between Arjuna and Kṛṣṇa, and when the matter was not solved, then Arjuna submitted to Kṛṣṇa, "My dear Kṛṣṇa, now we are talking as friends. No more friendly talking. I accept You as my spiritual master. Kindly teach me what is my duty." That is Bhagavad-gītā.
Lecture on SB 1.16.12 -- Los Angeles, January 9, 1974:
There are two things: animate and..., what is opposite? Inanimate. There are two things. So Kṛṣṇa says, ahaṁ sarvasya prabhavaḥ: "I am the source of both animate and inanimate." So Kṛṣṇa. What is Kṛṣṇa? Kṛṣṇa is life, supreme life. Kṛṣṇa is not dead. We are getting Kṛṣṇa's description. He is not a dead body. These are things very, I mean to say, elaborately described in the Vedic literature. Just like in Vedānta it is said, "The origin of everything is Brahman." Janmādy asya yataḥ (SB 1.1.1), athāto brahma jijñāsā. Now this origin of everything, what is the formation, animate or inanimate? This is accepted, that Brahman means, the Absolute Truth means, the origin of everything. Now the next question would be that "What is that origin?" The modern scientists, they think the origin is chemicals. But we say, "No. It cannot be chemicals." Janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ (SB 1.1.1). The origin of everything must be cognizant. He knows everything. Otherwise how He can be origin? It is very logical. Janmādy asya yataḥ anvayāt (SB 1.1.1), origin. Just like I have established this institution. I know how it was established perfectly, and how it is going on. And somebody may not know how it was established in New York with so great difficulty. But because I am the origin founder, I know. So similarly, so many things are going on in the nature's way. So the origin, He must know everything. And if He knows, then He cannot be inanimate. Where is the possibility of the origin becoming inanimate? No. Because the argument is, if one is origin of everything, or something he is origin of, he must have sense how things are going on.
Lecture on SB 1.16.23 -- Hawaii, January 19, 1974:
Yes, that will please Kṛṣṇa. I have already... Na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ (BG 18.69). Those who are in the preaching work, they are very much recognized by Kṛṣṇa. He says, "Nobody is dearer than him, one who is preaching, engaged in the preaching." You see in the Bhagavad-gītā. So those who have stopped preaching work and easy-going imitation, that is not very good. Because how far he's advanced? Because he goes to the forest and he'll think of woman and money, what is the use? By his action, it will be proved. The same way, taking rest, sleeping, and doing everything whimsically. So Kṛṣṇa knows everything. How can you cheat Kṛṣṇa, by so-called forest-going? Because your enemy, your senses have gone with you. So how you can get out by going to the forest? Because your real enemies are your senses. So the enemies, you cannot escape. They'll force you again to these material activities. So what is the use of going to the forest? It is simply show, make show. It has no value. Chant Hare Kṛṣṇa. (end)
Lecture on SB 2.1.2 -- Mombassa, September 13, 1971:
So our knowledge is so poor, a little bound up rope and I am going round about it and we are thinking that we know everything. So therefore, Suta Gosvāmī says that these people have many subject matter or so-called subject matter of understanding but a person who is advanced in spiritual knowledge, his subject matter—that will be explained later on—his subject matter is God, Kṛṣṇa, that's all. Try to understand Kṛṣṇa. Don't think Kṛṣṇa is an ordinary person. He has got most extensive activities, and you cannot finish in one life what are the activities of Kṛṣṇa. Therefore, in the next verse it is said,
- nidrayā hriyate naktaṁ
- vyavāyena ca vā vayaḥ
- diva cārthehayā rājan
- kuṭumba-bharaṇena vā
- (SB 2.1.3)
Now these materialistic men, their activities are described here. Those who have no knowledge of the spiritual world or the spiritual self, simply bodily concept of life like animal, they are gṛha-medhī, compact in this idea. If one can decorate his apartment and decorate his children and wife, he thinks he is the most successful man. Or similarly, national, nation, if you can have nice road, nice car, nice skyscraper, and all facilities for material happiness, then we think that we are perfect nation.
Lecture on SB 2.1.4 -- Delhi, November 7, 1973:
If you say, "Then if He is giving me sanction for any action, then how I am responsible?" No. He is not giving. Because you are insisting, therefore He says, "All right, do it, at your risk." He is insisting, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "Simply surrender." He is insisting that. But you are insisting in a different way: "I want to steal, I want to this, I want to this." But Kṛṣṇa knows everything, that "This rascal will do. All right, do it at your risk." Anumantā upadraṣṭā. And He remains witness: "Because you have done this, now you suffer. Now you suffer."
The Christian parties, they do not believe in karma. So in our childhood, when we were student in Scottish Churches College, Calcutta, we had to attend the Bible class. So one professor, Dr. Urquhart, he said that "If I am suffering the result of my past karma, where is the witness that I have done this bad or good?" But he had no knowledge of Bhagavad-gītā. We also at that time did not know. We were not very interested. But later on, when I read Bhagavad-gītā, "Here is witness, upadraṣṭā anumantā. Here is witness." Perpetual witness. Not only of this life, but many, many lives past, He knows everything. Vedāhaṁ samatītāni vartamānāni (BG 7.26). He knows everything. That is Kṛṣṇa. He knows everything, what you have done or what you want to do. Everything knows He. But in spite of all this, because Kṛṣṇa is your friend, most intimate friend, naturally... Just like father becomes friend. There is no better friend like father or mother. Naturally. They will never advise the son anything for his, I mean to say, suffering. No father will give... Even the father is a debauch, he will never advise his son that "You do this." No, no. Similarly, Kṛṣṇa is the father of everyone. Everyone. How He can give wrong advice? He does not give. He is the only friend. Suhṛdaṁ sarva-bhū... So if you take shelter of the only friend, the just friend, that will give us protection. Not anyone else. Everyone has got some self-interest.
Lecture on SB 2.3.1-4 -- Los Angeles, May 24, 1972:
This is recommended in the śāstra for the less intelligent class of men. Still, it may be questioned that "Why Vedas have—if the ultimate goal is to reach the Supreme Personality of Godhead—why the Vedas have prescribed different demigod worship?" Yes, that is replied in the Bhagavad-gītā, tad bhavaty alpa-medhasām. Those who are less intelligent, for them, not for the first-class intelligent. Those who are Kṛṣṇa conscious, they are first-class intelligent. They don't want anything beyond Kṛṣṇa. That's all. They don't want to know anything except Kṛṣṇa. The advantage is that if you can know Kṛṣṇa, then you know everything. And if you get Kṛṣṇa, you get everything. Therefore this conclusion cannot be perceived by less intelligent class of men. Exactly like that. If one is intelligent, he goes to the river from the village, and he takes there bath. River water is never contaminated because constantly the wave is flowing. Suppose you contaminate a certain portion, but it does not stand, it flows down immediately.
Lecture on SB 2.8.7 -- Los Angeles, February 10, 1975:
So that is the difference between Kṛṣṇa and ordinary living being. Kṛṣṇa remembers everything, knows everything. Vedāhaṁ samatītāni: (BG 7.26) "I know everything." That is Kṛṣṇa. But we do not know. That is the difference. Kṛṣṇa is not impersonal. He's also a person, but He is not a person like us, like you, like me. His personality is supreme. Nobody is greater than Him. Na tasya kāryaṁ karaṇaṁ ca vidyate na tat-samaś cābhyadhikaś ca dṛśyate. These are the Vedic information. He's individual, but He has nothing to do. He's such individual. Just like Kṛṣṇa is here. The whole world is going on under Kṛṣṇa's direction, but He has nothing to do. He's enjoying with Śrīmatī Rādhārāṇī. That is Kṛṣṇa's position. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). He has to create one universe or destroy one universe—He hasn't to take any attention. He's engaged in His pleasure—Kṛṣṇa, the reservoir of pleasure. His pleasure is never disturbed by all these activities. He's so perfect. Just like in our society, we are not perfect. Still, you boys and girls, you love me. Whatever I say, immediately done. So if an ordinary person like me, he can do things without his personal endeavor, how far..., how Kṛṣṇa is great, that na tat-samaḥ, there is nobody equal to Him. How great He is, how powerful He is, you can just imagine. If the ordinary person can have some power that he hasn't got to do anything personally—simply by his desire everything is done—so why not Kṛṣṇa also? Where is the difficulty?
Lecture on SB 2.9.4-8 -- Tokyo, April 23, 1972:
Don't appear to you. What do you know about plant life? Something does not appear to you, that does not mean there is nothing such thing. You don't be so courageous that you know everything. You have to know from the śāstra. They have got breathing. They have got feeling also. That is already proved by modern scientists, Sir Jagadish Chandra Bose, that when you cut a plant, it feels the pain and it is recorded in the machine, the feeling. So everything is there. As soon as you find some living entity... A small full stop-like... Sometimes you find in the book. It is lesser than the full-stop. It is moving, (makes sound) "but, but, but, but." It has got heart; it has got legs; it has got everything within it. Otherwise, how it is working? Everything is there. This is rascaldom, that "This has got soul; this has got no soul." This is rascal's theory. Living entity so small, one ten-thousandth part of the top tip of the hair, we are. Very... You cannot imagine. So any life he takes, any form, it has got all the, I mean to say, functional thing. Everything is there. That is God's creation. Aṇor aṇīyān mahato mahīyān. The biggest of the biggest. He has got the same, what is called, physiological construction. And the ant, he has got the same physiological construction. You cannot see. What is your strength? That we are studying with our tiny brain, "Oh, it has got no breathing. It has no soul," that is our tiny brain.
Lecture on SB 2.9.11-15 -- Tokyo, April 28, 1972:
Yes. It will take forty thousands of years with the speed of 18,000 miles per hour. No, or... Some estimation. Anyway, forty thousands of years. So who is going to live for forty thousand years to see and go and see and come back? They cannot go even to the moon planet, theorizing. How they can go? But this is fact. If you have got power, you go and see. But they cannot go a few miles, and they are proud that "We have known everything. We know everything." This is their foolishness. Our knowledge is so imperfect; still, we are proud of our knowledge: "Oh, I have known everything. I know everything. I am God. I am God." So, and foolish like that... Just like a foolish child, he is declaring himself, "I am God," and there are so many followers: "Oh, he is God, he is God." That's it. They do not know what is God. At least we know what is God in this sense, that our God, when... Actually He is God. Therefore, at the age of seven years, He lifted a big mountain on the finger. So we accept this God. When He was young man He married sixteen thousand wives. These are the unique instances. And why shall I accept a cheap God who cannot provide even one wife? We are not... Because he cannot provide it, he does not marry. So this kind of God we don't accept.
Lecture on SB 2.9.11-15 -- Tokyo, April 28, 1972:
Śriya-pati. Śriya, the goddess of fortune. He is not only sātvatāṁ patim. He is not only the Lord of the devotees. So therefore if we accept the Lord of everything, then where is the question of our poverty? If your father is very big man, very rich man, then where is the question of poverty? So devotee renounces. But a devotee has got all the opulences of the Supreme Lord, background. So he doesn't want to be opulent himself, but the background is all-opulent. If need be... Just like a small child, a very rich man's son. So he may remain a simple child, but all the property of his father is there on his back. If there is need, the father will spend all the property for the child. So the child does not require to acquire property. That is bhakti. If you simply become devotee... Because Kṛṣṇa, the Supreme Lord, is described here, sātvatāṁ patim... Sātvata, a devotee. Then you get everything. If you know Kṛṣṇa, then you know everything. If you get Kṛṣṇa, then you get everything. Why should you try to get this thing, that thing, that thing? Simply try to get Kṛṣṇa, Kṛṣṇa's protection. Then you get everything. You simply try to know Kṛṣṇa; then you know everything. Śriya-pati. Śriyaḥ patiṁ yajña-patiṁ jagat-patim.
Lecture on SB 2.9.14 -- Melbourne, April 13, 1972:
That is advised by Nārada Muni to his disciple Vyāsadeva: "What you are writing, all these nonsense books? You..." What is called? Jugupsitam. Jugupsitam. He instructed Vyāsadeva that "Whatever literatures you have produced..." Means up to that time he produced Vedānta-sūtra. He wrote up to Vedānta-sūtra, which is considered to be the topmost philosophical thesis in the world, Vedānta-sūtra, all over the world, the Vedānta philosophy. So he finished that Vedānta-sūtra. Still, he was not happy. And his spiritual master Nārada chastised him, "What nonsense books you have written?" First of all he was not happy, so Nārada came, and he asked him that "Why you are not happy? You know everything, but why you are not happy?" So he submitted, "Yes, my master, I know everything, and I think I have done everything, writing all these books. But still, I am not happy. So why I am not happy, that you can tell because you are my master."
Lecture on SB 3.25.9 -- Bombay, November 9, 1974:
So everything is resting on Kṛṣṇa. That is to be understood. That is the Vedānta understanding. Janmādy asya yataḥ (SB 1.1.1). Everything includes Paramātmā and Brahma, and what to speak of other demigods. That is stated in the Bhagavad-gītā: ahaṁ sarvasya prabhavaḥ (BG 10.8). This is the statement. Everyone reads Bhagavad-gītā, takes Bhagavad-gītā and takes photograph: "I am very good scholar of Bhagavad-gītā." But he does not know what is Kṛṣṇa. Just see. "I know everything—except Kṛṣṇa. This is my knowledge." No. If you understand Kṛṣṇa—yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati—then you understand everything. Just like if you understand what is one hundred thousands of rupees, then you can understand automatically what is ten rupees and what is fifty rupees. So everything is within that, the Absolute Truth.
Lecture on SB 3.25.13 -- Bombay, November 13, 1974:
Therefore here it is said, bhagavān uvāca. If we take instruction from Bhaga... Why we are reading Bhagavad-gītā? That is very common practice. Because it is perfect. There is no mistake, there is no illusion, there is no cheating, there is no imperfection of the senses. Just like in the Bhagavad-gītā it is said, vedāhaṁ samatītāni: (BG 7.26) "I know everything—past, present and future." Māṁ ca veda na kaścana: "But nobody understands Me." That is our position. God knows everything. Kṛṣṇa knows everything. But we do not know what is God. That is our position. We do not know. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). Īśvara, God, Kṛṣṇa, is situated in everyone's heart. Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ: (BG 15.15) "I am entered in everyone's heart." Everyone's heart—not only the human being, but also animals or anything. Aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi (Bs. 5.35) **. He is within the atom. Therefore because He is within me, within you, and within everything, He knows everything. Therefore Kṛṣṇa says, vedāhaṁ samatītāni (BG 7.26). He knows everything. So because He knows everything, therefore we have to take lesson from Bhagavān. What Bhagavān says, if we take, that is perfect knowledge.
Lecture on SB 3.25.25 -- Bombay, November 25, 1974:
So these things are to be understood in the association of devotees. A devotee knows everything. Tattva-darśinaḥ.
- tad viddhi praṇipātena
- paripraśnena sevayā
- upadekṣyanti te jñānaṁ
- jñāninas tattva-darśinaḥ
- (BG 4.34)
Tattva-darśī means who has actually seen the truth. Oṁ tat sat. One who has seen the Supreme Truth. That Supreme Truth is Kṛṣṇa. Therefore Kṛṣṇa says that "You are searching after the truth. You are studying the Vedic literature, Vedānta-darśana. That is very good. But what is the goal of Vedānta-darśana?" Veda means knowledge, and anta means the end, Vedānta, the ultimate knowledge. What is that? Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). Kṛṣṇa says that "If you are actually studying Vedānta, then ultimately you have to understand Me." Vedaiś ca sarvair aham eva vedyo vedānta-kṛd veda-vid eva cāham: "I am the compiler of Vedānta, and I understand. I am the knower of Vedānta." So if you hear from Kṛṣṇa what is Kṛṣṇa, that is actually understanding Vedānta. If you do not understand Kṛṣṇa and if you simply advertise yourself Vedāntī, that will not help you.
Lecture on SB 3.25.36 -- Bombay, December 5, 1974:
Just like we have explained several times that we have got experience of the sunshine. Because sunshine is very easily approached. But that understanding of the sunshine is not real understanding of the sun globe or sun planet or the sun-god. That is not perfect understanding. It is partial understanding that you can understand the sun globe is full of heat and light. That's all. But how much heat, what is the temperature of heat, how much light is there, and where is the source of heat and light, that is not possible to understand. Everyone will admit this, that simply by seeing, because the sunshine is entering your room from the window, that does not mean you know everything of the sun. Similarly, this impersonal understanding of the Absolute Truth is like that. Just like sunshine is impersonal, but the sun-god is person. If sun-god is not person, how Kṛṣṇa says, imaṁ vivasvate yogaṁ proktavān aham avyayam: (BG 4.1) "This Bhagavad-gītā..." He says to Arjuna, that "This Bhagavad-gītā, science of Bhagavad-gītā, or this yoga system, bhakti-yoga system, I spoke to sun-god. Exactly like that, I am speaking to you."
Lecture on SB 3.26.3 -- Bombay, December 15, 1974:
But there is another consciousness. So don't mix it up, that Kṛṣṇa consciousness. That consciousness-sarva-kṣetreṣu bhārata: that Kṛṣṇa is present everywhere. Sarva-kṣetreṣu. That is the difference between Kṛṣṇa... Kṛṣṇa says, kṣetra-jñaṁ ca aham: "I am also kṣetra-jña. I am also soul, but I am Supersoul." How? Now, sarva-kṣetreṣu bhārata: "I am present in everyone's body." I am not present in your body. You are not present in my body. I am present in my body. Dehino 'smin yathā dehe (BG 2.13). But Kṛṣṇa is present, everyone's body. That is the distinction between Kṛṣṇa and me. You don't make one. How? You cannot understand what is going on pains and plea..., in my body. I can understand. Then how you are present in me? How you have become Kṛṣṇa? How you have become God? This is the God's qualification. Kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu (BG 13.3). If you can understand everyone's pains and pleasure, then you are God. If you cannot say what is my pains and pleasure and you come as God, then I am not going to accept. What kind of God you are? God must be present everywhere. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). That is God. That is one of the God's feature. Māṁ ca kaścit... There is another verse, that "I know everyone's position, but nobody knows Me." That is the distinction between living entity and God. God knows everything, but we do not know God. We do not know God.
Lecture on SB 3.26.15 -- Bombay, December 24, 1974:
So saguṇa, saguṇa Brahman, brahmaṇaḥ saguṇasya, here it is said. Brahmaṇaḥ saguṇasya ha etāvān eva saṅkhyātaḥ. The living entity is entrapped. This body is the combination of these twenty-five elements. So that is for the living entity, saguṇa Brahman. Saguṇa Brahman means living entity. But it is not for Kṛṣṇa. And again, sanniveśo mayā proktaḥ. So mayā proktaḥ means Bhagavān is speaking. Bhagavān is not saguṇa. Here Kapiladeva says, mayā proktaḥ: "I have described it." He knows everything. Mayā proktaḥ. We have to take knowledge from Bhagavān, not from any saguṇa Brahman. We have to take knowledge from nirguṇa Brahman. Nirguṇa Brahman is Kṛṣṇa, Bhagavān, Kapiladeva. Mayā proktaḥ. Yaḥ kālaḥ pañca-viṁśakaḥ. And now He gives another element, kāla, because everything is going on under the influence of kāla. The past, present, and future, the kāla, is eternal. Time is eternal, but we are creating our past and present and future according to our existence. The past, present, future of an ant is not the past, present of an elephant. The past present of our is not the past present of Brahmā. It is relative. This kāla is working relatively. Therefore this is called relative world. So this prime factor of relativity is kāla. That is the twenty-fifth element. And beyond that, there is the soul, there is the Supersoul, and above everything, Puruṣottama, the Supreme Person, Kṛṣṇa.
So in this way, if we understand, then we become a student of Sāṅkhya philosophy. That is being taught by Kapiladeva.
Thank you very much. (end)
Lecture on SB 3.26.26 -- Bombay, January 3, 1975:
Janayaty āśu vairāgyaṁ jñānaṁ ca yad ahaitukam. One cannot understand what is the cause of a vāsudeva-bhakta to become so much renounced. Just like in India these young men from America and Europe... They are surprised, "How they have become so much aloof from material activities?" It is surprising. That is... It is not surprising, because bhaja vāsudevam: they have taken to the shelter of Vāsudeva. If you do also, you shall become. But we are not inclined. In India, "Oh, Vāsudeva, we have... We know everything of Vāsudeva. Hare Kṛṣṇa, oh, this is... What you can teach? We know everything." This is the Indian disease. Because familiarity breeds contempt. Because Indians are familiar with the name of Vāsudeva, with the name of Hare Kṛṣṇa, they think... Just like in European and American cities these boys and girls, they go for saṅkīrtana, and the Indian people, they say, "Oh, we know everything about it. We have now come here to learn how to eat meat, how to drink wine." You see? This is the condition. Bhaja vāsudevam—this is not very much appealing. But this is the only way to become out of entanglement. Otherwise, this śānta-ghora-vimūḍhatvam iti vā syād ahaṅkṛteḥ. We shall always remain in this false ego that "I am this body. I am of this material world," no information of the spiritual world.
Lecture on SB 3.26.40 -- Bombay, January 15, 1975:
So people may be astonished, that "They are reading Śrīmad-Bhāgavatam. Why they are discussing the action and reaction of fire?" Generally, they think Bhāgavata reading means rāsa-pañcādhyāya, bas, immediately jump over to the rāsa-līlā of Kṛṣṇa. Actually to know God means to know everything in detail. Yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati. That is the Vedic injunction. If we understand Kṛṣṇa, then we must understand also how Kṛṣṇa's different energies are working. That is called tattvataḥ. Kṛṣṇa says in the Bhagavad-gītā, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (BG 7.3). The other day I was reading Gandhi's discourses on Bhagavad-gītā. He said that "I can imagine any way Kṛṣṇa. I do not accept the historical Kṛṣṇa." In this way, so many things. He was a big man. He can say like that. But we cannot imagine or manufacture Kṛṣṇa. That is not possible. That is not Kṛṣṇa. God is never imagined or speculated or manufactured by my limited knowledge and limited senses. That is not Kṛṣṇa. Of course, Kṛṣṇa is everything. But if we want to know tattvataḥ Kṛṣṇa, in truth, how Kṛṣṇa has created the pañca-bhūta and how each bhūta or each material element is working, that is being discussed. This is perfect knowledge, tattvataḥ.
Lecture on SB 3.26.40 -- Bombay, January 15, 1975:
So to know Kṛṣṇa means know everything, because Kṛṣṇa is everything. How Kṛṣṇa is working in everything, even in different parts of our limbs, represented by demigods, they are all described. Even our eyelids moving under the direction of some demigod. And demigods, they are different parts and parcels, bodily limbs of whole Kṛṣṇa. So do not mind, "Why Bhāgavata is studying Kṛṣṇa so analytically?" That is required. If we understand Kṛṣṇa by analytical study, how His divine power is working throughout the whole universe, within the atom, within myself, within the movable, immovable, everywhere, antaryāmī... Eko 'py asau racayituṁ jagad-aṇḍa-koṭim (Bs. 5.35). Jagad-aṇḍa-koṭi. This universe, that is not one universe. We are in one of the universes. And Caitanya Mahāprabhu has described, "As there are many multimillions of mustard seed within a bag..." Just imagine. If you bring one bag of mustard seed, round, round. So that round, round seed, that each and every universe. So one devotee of Caitanya Mahāprabhu, Vāsudeva Datta, he prayed to Caitanya Mahāprabhu, "Sir, You have come. You deliver all these fallen souls, conditioned souls within the universe. Your kindness can do that. And if You think they are so sinful they cannot be delivered, then I am prepared to take all their sins. I shall remain here alone to suffer. You kindly deliver them." This is Vaiṣṇava desire. Vaiṣṇava is not selfish. He is... Vaiṣṇava's real qualification is para-duḥkha-duḥkhī: he is unhappy by seeing others unhappy." Personally he has no unhappiness. Why he should be unhappy? He has got Kṛṣṇa. But as he has become happy by getting Kṛṣṇa, so he wants others also to become happy, and therefore he tries to spread Kṛṣṇa consciousness. This is called para-duḥkha-duḥkhī. He knows that all these conditioned souls, they are, I mean to say, rotting in this material world and suffering. And the only remedy is Kṛṣṇa consciousness. That's a fact. Only remedy is. Bhavauṣadhāc chrotra mano-'bhirāmāt.
Lecture on SB 3.26.40 -- Bombay, January 15, 1975:
Therefore in the advanced stage of devotional life a devotee does not see fire. He sees Kṛṣṇa. A devotee does not see air, but he sees Kṛṣṇa. A devotee does not see sky, but he sees Kṛṣṇa. Sarvatra haya nija iṣṭa-deva-sphūrti. Iṣṭa-deva. Kṛṣṇa is the worshipable Deity of the devotee. So immediately, he sees anything, because he knows it is Kṛṣṇa's energy... Just like we, generally, as soon as we see in the morning light, we can understand there is sun, immediately. There is no delay. "Now there is sun." The sun may not be visible immediately, but because the darkness is gone and there is light, although glimpse light, now we understand this is morning, and now there is sun. Similarly, a advanced devotee, because he knows everything is Kṛṣṇa's energy... So this is energy study. Therefore in the Bhagavad-gītā it is said, raso 'ham apsu kaunteya: (BG 7.8) "Apsu, in the water, the taste I am," because every one of us becomes thirsty and we take water. And actually it is so; the taste of water is Kṛṣṇa. Otherwise who can give taste unless Kṛṣṇa is there? Now take. There are big, vast water in front of Bombay. Now change the taste. Then there is no need of acquiring water from here and there, bringing big, big pipes. No. You take and change the taste, salty taste, and making drinkable. No. That you cannot unless Kṛṣṇa does it. Therefore the taste is Kṛṣṇa. It is not difficult to understand.
Lecture on SB 5.5.1 -- Johannesburg, October 20, 1975:
How God creates this material world? That is explained in the Śrīmad-Bhāgavatam: janmādy asya yataḥ anvayāt itarataś ca artheṣu abhijñaḥ svarāṭ (SB 1.1.1). This creator is well conversant directly and indirectly every details of the universe. Just like we are trying to study how this material world is going on, how the big, big planets are floating in the air. We cannot understand properly. There are so many scientists, but they do not understand what are these. There are innumerable universes. This is only one universe. So He must have full knowledge how He is maintaining this material world. Therefore He is called abhijña. He is not dull-headed. He has got full knowledge. That is God, omniscient. He has got full knowledge. We may not have because we are very tiny. A child may not have knowledge, but the father knows everything. Similarly, He is the supreme father. He knows everything. He has got full knowledge. Anvayād itarataś ca artheṣu. There are things, indirect and direct. In both ways He is abhijña; He is well aware, everything. Then the next question is svarāṭ. Svarāṭ. Because we are thinking in our own way of life, that "If God has got so much knowledge, wherefrom He got it?" Because we have got experience that whenever we require knowledge we go to a superior person and take knowledge from him—"Then wherefrom God has got so much knowledge?" Therefore the answer is svarāṭ. Svarāṭ means He is fully independent. He is not dependent for knowledge to anyone else. So these things are there. We have to study very nicely.
Lecture on SB 5.5.2 -- Vrndavana, October 24, 1976:
Ṣaṭ-karma-nipuṇoḥ vipraḥ. Vipra means brāhmaṇa. And he knows everything, karma-kāṇḍīya. Ṣaṭ-karma. Paṭhan pāṭhan yajan yājan dāna pratigraha. Everything. Mantra-tantra-viśaṛada. He is very expert in karma-kāṇḍīya activities, ṣaṭ-karma-nipuṇoḥ vipraḥ. And mantra-tantra-viśārana: and he knows how to chant very correctly the Vedic hymns, mantra-tantra, and the tantra śāstra—everything complete. But if he's not a Vaiṣṇava, ṣaṭ-karma-nipuṇoḥ vipraḥ mantra-tantra-viśārana avaiṣṇava gurur na sa syāt. If he's not a Vaiṣṇava, he cannot take the position of a spiritual master. No. One should not go there. He's not mahātmā. He's still durātmā, because he does not know Kṛṣṇa. His knowledge is not complete. His knowledge will be complete, as Kṛṣṇa says, bahūnāṁ janmanām ante (BG 7.19). If he continues to be very learned brāhmaṇa for many, many births, then if he comes to his senses, bahūnāṁ janmanām ante jñānavān māṁ prapadyante, then he becomes Vaiṣṇava, when he surrenders to Kṛṣṇa. Because by his cultivation of knowledge he can understand vāsudevaḥ sarvam iti (BG 7.19). Then he is Vaiṣṇava. To such mahātmā we have to approach. Then our life is successful.
Thank you very much. (end)
Lecture on SB 6.1.13-14 -- Los Angeles, June 26, 1975:
So if we want to know, everything is there; but to understand, that will require a separate brain. That is recommended here. You create your brain. Tapasā, first of all austerity. You cannot create your brain by doing nonsense things. That is not possible. You have to control: śamena damena, tapasā brahmacaryeṇa (SB 6.1.13). These are the process to create a brain to understand God. Otherwise it is useless. Śrama eva hi kevalam (SB 1.2.8). It is simply laboring for nothing. So this is the recommended, that treatment. That is also not sufficient. In the last, Śukadeva gives an hint that "This kind of purification, by tapasā brahmacaryeṇa (SB 6.1.13), is like veṇu-gulmam ivānalaḥ." Veṇu-gulma, veṇu-gulma means the dried creepers and grass. You can set fire. In India or here also—I have seen in London—they set fire, and all the dried creepers and grass become... But what is the purpose of saying veṇu-gulman ivānalaḥ? Veṇu-gulmam ivānalaḥ means that superficially we see that now it is burnt into ashes, but the root remains there. As soon as there will be rain, waterfall, they will come out again. So the whole process is how to become detached from this material world. So this, even if you practice this tapasya, it is not completely able to finish these attachments. Therefore it is said, veṇu-gulmam ivānalaḥ.
Lecture on SB 6.1.22 -- Indore, December 13, 1970:
The spiritual spark has that power, develops body. So I am a spirit soul, I have developed this body. That means I am a spiritual spark, which is source of this body, all mechanisms. And similarly, the whole creation, it is..., there is supreme spirit. The whole creation, janmādy asya yataḥ (SB 1.1.1). So He knows everything because He is perfect. But I do not know. Although it is by my energy this body is produced. I do not know how these veins are created, how these bones are created. I do not know. Therefore I am not God. I do not know... I say "my body," but actually this body has developed, me, as spirit soul, but I do not know how many hairs are there on my head and how it is growing. But He knows. That is a characteristic of the Absolute Truth. He must be knowing everything, and that is confirmed in the Bhagavad-gītā. Vedahaṁ samatītāni: (BG 7.26) "I know everything in the past. I know what will happen in the future. I know everything." That is God.
When Arjuna was asked to Kṛṣṇa that "How can I accept that You taught this philosophy to sun-god? Because You are my contemporary. We are born practically on the same date." So He replied, "Yes. Both you and Me, we took many, many births. But you have forgotten. I know everything." And that is God. That is God. Abhijñaḥ. God must be cognizant of everything. And I do not know everything, and still, I claim I am God and people accept.
Lecture on SB 6.1.22 -- Honolulu, May 22, 1976:
That is the example given by Śrī Caitanya Mahāprabhu. His personal associate, you know, Choṭa Haridāsa, Junior Haridāsa. He was a very nice singer, so he was singing in the assembly of Caitanya Mahāprabhu. One day he went to beg some rice from Śikhi Māhiti's sister, and there was a young woman and he lustfully saw her. That is sometimes natural. But Caitanya Mahāprabhu understand that, just to teach us, while He was eating He said, "Who brought this rice?" "Choṭa Haridāsa." "So ask him not to see Me anymore, finished." Everyone was surprised: "What happened?" Then by inquiry it was found that he lustfully saw one young woman. So just Caitanya Mahāprabhu is so strict that rejected him from His associates. Then other big, big devotees requested Him that "He has committed some mistake. Please excuse him. He is Your servant." Caitanya Mahāprabhu said, "All right, then you bring him back, you live here. I am leaving this place. I am leaving this place." Then they said, "No, Sir, we shall not raise this question anymore." So when Choṭa Haridāsa found it impossible to again go into the assembly of Caitanya Mahāprabhu he found it a hopeless life. Then he went to Triveṇī and committed suicide. So Caitanya Mahāprabhu knows everything. Sometimes afterward He inquired that "What about Choṭa Haridāsa?" Somebody said, "Sir, You rejected him. Out of disappointment he has committed suicide." "Oh, that's nice." Just see how strict. "That's nice." He never expressed any sympathy: "Oh, I rejected this person and he has committed suicide. Oh." No. He said, "Oh, that's nice. That's all right." He said like that. This is one thing.
Lecture on SB 6.1.23 -- Honolulu, May 23, 1976:
So when this Choṭa Haridāsa found it impossible to again go into the assembly of Caitanya Mahāprabhu, he found it hopelessness. Then he went to Triveṇī and committed suicide. So Caitanya Mahāprabhu knows everything. Then, sometimes after, He inquired, "What about Choṭa Haridāsa?" Somebody said, "Sir, You rejected him. Out of disappointment, he has committed suicide in the..." "Oh, that's nice." Just see how strict. "That's nice." He never expect (expressed?) any, any sympathy: "Oh, I rejected this person and he has committed suicide?" Oh. No, He said, "That's nice. That's all right." He said like that. This is one thing.
Another thing, Śivānanda, one of His very exalted devotee, he was taking care of all devotees who were coming to Caitanya Mahāprabhu to visit during Ratha-yātrā. So his wife came and offered Caitanya Mahāprabhu obeisances, and he saw that the wife is pregnant. So immediately asked, "Śivānanda, your wife is pregnant." "Yes". "All right, when she gives birth to a child, you keep his name like that." Now see. One man, simply he saw with lusty desire to a young (woman) man; he was rejected. And one man has his wife pregnant; He adored him: "That's all right." So sex life is not forbidden in this movement but hypocrisy is forbidden. If you become hypocrite, then there is nowhere to... That is Caitanya Mahāprabhu's teaching.
Lecture on SB 6.1.37 -- San Francisco, July 19, 1975:
So here, in our Kṛṣṇa consciousness movement, there are... In all other religious system, they say that "Our this leader is son of God." Somebody says, "He is... Our leader is a servant of God." So now, because you did not know who is the master, who is the father, therefore gradually it has dwindled. Now we must know. The Kṛṣṇa consciousness movement is awarding, "Here is the father of the son of God—Kṛṣṇa. Here is the master of the servant." This is Kṛṣṇa consciousness. So there is no quarrel with other religious system. They know simply the son of God, but they do not know who is the father of the son. That is Kṛṣṇa. Ahaṁ bīja-pradaḥ pitā. Kṛṣṇa says, "I am the seed-giving father." Whose father? Sarva-yoniṣu. "In all forms of living entity." Sarva-yoniṣu kaunteya sambhavanti (BG 14.4). Beginning from the microscopic living entities up to the Brahmā, the biggest, so Kṛṣṇa claims that "I am the father of Brahmā as well as the microscopic germ." Sarva-yoniṣu. So you should know. And if anyone understands Kṛṣṇa, how He is father of Brahmā and father of this microscopic germ, then he becomes perfect, immediately. Therefore Kṛṣṇa recommends, janma karma ca me divyaṁ yo jānāti tattvataḥ (BG 4.9). The tattva, truth, if you simply try to understand Kṛṣṇa in truth, how He is father of Lord Brahmā and how He is father of the microscopic germ, and if you in truth understand what is this microscopic germ and what is this Brahmā, what is this human being, what is this tiger, what is this tree, so to know Kṛṣṇa means to know everything.
Lecture on SB 6.1.39 -- San Francisco, July 20, 1975:
So this Kṛṣṇa consciousness movement is Vedic movement, authorized. Veda-praṇihito dharmaḥ. If one becomes Kṛṣṇa conscious, then he knows what is dharma and what is adharma. He knows who is punishable, who is not punishable. In this way, if you follow the principles of Kṛṣṇa consciousness... It is in a different way. Not different way; Kṛṣṇa name is there. When I registered this association, many friends requested me that "Why you are, nomenclature, this 'Kṛṣṇa'? Make it 'God consciousness.' " And "No." As soon as I give "God consciousness," all the rascals will bring so many false God. Therefore it must be definitely stated, "Kṛṣṇa consciousness." So try to follow Kṛṣṇa consciousness movement. Then you will be situated in the Vedic civilization, and you will know everything properly. Yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati. If you understand Kṛṣṇa, then you understand everything. This is Kṛṣṇa consciousness.
Thank you very much. (end)
Lecture on SB 6.1.39 -- Los Angeles, June 5, 1976:
That is his real charactertistic. He is eternal servant of God, or Kṛṣṇa. This is characteristic. So if you don't serve God, then you have to serve dog. But you have to serve. You see practically. So many godless persons, they have no family, no affection, no position, no home, nothing. But still he keeps a dog to serve. This is the characteristic. Because he has nothing to serve, he has no wife, no children, no (indistinct), nothing, so he must have somebody, keep a dog. Just see practically. He cannot avoid service. That is your characteristic. If you don't serve God, then you have to serve dog. Now make your choice, whether you shall spoil your life by serving dog and become next life a dog, or by serving God, you, next life you become a god. Make your choice. This is Kṛṣṇa consciousness movement. If you want to become a dog next life, that is must. Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram (BG 8.6). At the time of death, if you are affectionate to the dog, naturally you'll think of dog, and your soul will be transferred in the womb of a dog. This is nature's way. And, similarly, if you practice to love God in this life, at the time of death, naturally you'll think of God. Then next life, tyaktvā dehaṁ punar janma naiti mām eti kaunteya (BG 4.9). It is explained in the... Tyaktvā deham, everyone has to give up this body, but if, at the time of quitting this body, you think of Kṛṣṇa, immediately you go back to home, back to Godhead, Kṛṣṇa. This is opportunity. If you ask, of course, anyone who is desirous of going back to home, back to Godhead, he knows everything about Kṛṣṇa. Otherwise, why he should be eager?
Lecture on SB 6.1.40 -- San Francisco, July 21, 1975:
In the Śrīmad-Bhāgavatam, in the beginning also, it is described, janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ (SB 1.1.1), abhijñaḥ. Now, God created this world. Everyone knows, those who are religious, either Hindu, Muslim, Christian, that God has created. Now, creation means He must be very expert. You do not see that this cosmic manifestation, the earth, water, air, fire, so nicely arranged, and they are being mixed up and so many other things are happening. Everything is perfectly, perfectly being done. So this perfect knowledge, how Kṛṣṇa or God received? Wherefrom He got this perfect knowledge? That is the difference between our knowledge and Kṛṣṇa's knowledge, God's knowledge. That is called abhijña: He knows everything perfectly, without going to anyone else. Parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna-bala-kriyā ca (Cc. Madhya 13.65, purport). This is the Vedic statement, that "The Absolute Truth is so perfect, He has got so many potencies, that everything is being done so perfectly." Just like one artist. If he wants to paint one picture, one flower, he has to give his attention is so many ways. He has to move the brush in such a way and take this color, different colors. It requires so many artistic sense and so much good sense, so many things. It does not come. One who is not artist, not painter, he cannot paint. So do you think this flower which is coming out daily in your garden in different colors and different smell and flavor, they are being done without any artistic sense? This is nonsense. There is sense. There is God's potency. But parāsya śaktiḥ, His senses, His knowledge, is so perfect that it is coming automatically, and we foolish people, we think that nature is producing. No, nature is the instrument, just like the brush, but the brain is God. That is Kṛṣṇa consciousness. These rascal scientists, they do not know that. They deny God.
Lecture on SB 6.1.48 -- Detroit, June 14, 1976:
This is called tri-kala-jña: past, present and future. So Yamarāja or Lord Brahmā or great personalities, they, even great sages, saintly persons, they know the three features of time. Just like yesterday I told you that there is an astrological system; immediately they will speak what I was in my previous life, what I am now and what will be my future life. So Yamarāja is not ordinary person. He is given in charge; he is also one of the authorities out of twelve authorities. Baliḥ vaiyāsakir vayam. He is one of the authorities about religious performances. So he knows everything even from within his mind, manasaiva pūrva-rūpaṁ vipaśyati, what this person was in the past, because everything is going on exactly on the rulings of the prakṛti, material nature. It cannot be changed. Tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ (SB 1.5.18). This is called destiny. So destiny cannot be changed. With the insight of destiny Yamarāja can understand what was this man previously, what is his position now, and what he's going to become in future. Anumīmāṁsate 'pūrvam. Apūrvam means that which is not yet in vision. Apūrvam, future. Manasā bhagavān ajaḥ. That is also... So therefore he can give judgment within a second. After death those who are sinful they are taken to the Yamarāja's. Just like in the criminal court, those who are criminals, they are taken there. Thieves, rogues, cheater—not ordinary persons, honest persons—they are not taken there. Similarly, only a few number of the whole human society. Now in the Kali-yuga it is increasing.
Lecture on SB 6.1.62 -- Vrndavana, August 29, 1975:
So this person... There are many important words in this verse, and it can be explained for a long time. The one word is that stambhayann ātmanā ātmānam. Just like a thief is going to steal. He also tries to control him: "I am going to steal. The after-effect will be that I will be arrested, and I will have to go to jail, and it is forbidden by śāstra and human laws also, state laws. So I am going to steal. There is risk." Actually there is risk. But this consciousness beats him, but he cannot control. This is the position. He cannot control. He knows everything, but still, he steals. The same thing happened here. Here it is said, na śaśāka samādhātum. He was a brāhmaṇa, learned brāhmaṇa. He knew that "I am being agitated by these sex desires. It is not good. It is not good." Yathā-śrutam. Śruta. Śruta means Vedic knowledge. He had sufficient education in Vedic knowledge. Yathā-śrutam and yāvat sattvam, as far he could control... Stambhayann ātmanā ātmānam. He tried to control the mind as far as intelligence concerned, but na śaśāka—he could not control. Na śaśāka samādhātum. Why? The mind was too much agitated. This is the point. This is the point, that his mind was too much agitated, madana-vepitam, by lusty desire. Lusty desire is very strong.
Lecture on SB 6.2.2 -- Vrndavana, September 6, 1975:
Therefore we have to follow the ācāryas. We are ignorant. To become ignorant is not any fault. But when the ignorant thinks that he knows everything, then he's fault. Therefore the ignorant people are advised in the Vedas, tad-vijñānārthaṁ sa gurum evābhigacchet śrotriyaṁ brahma-niṣṭham (MU 1.2.12). "So I am ignorant, I am fool, I am rascals. I shall remain like that"? No, that is not human life; that is animal life. Animal is also ignorant. A dog, he cannot go to a guru. That is not possible. But a human being, he must. Abhigacchet. It must. It is not optional, that "I may go, or I may not." No, you must. That is the injunction. That is the Vedic injunction. Ācārya-paramparā. Evam paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). Rājarṣayaḥ. Formerly the king was responsible, responsible king. Responsible government means responsible king. So what is the responsibility of the king? The responsibility that all the citizens, all the inhabitants of the state, they should live very comfortably and develop Kṛṣṇa consciousness. This is the responsibility of the king. He has to see that everyone is free from anxiety, everyone is feeling secure, everyone has no disease, no mental anxiety, and in peaceful condition they are executing bhāgavata-dharma. That is real dharma, bhāgavata-dharma.
Lecture on SB 6.2.16 -- Vrndavana, September 19, 1975:
So these things can be understood by the devotees. Although he decried Vedic authority, still, he is worshiped. Keśava dhṛta-buddha-śarīra jaya jagadīśa. This is the understanding of the devotees. They know everything perfectly well, what is what. They know Śaṅkarācārya, what he is. Śaṅkarācārya is the incarnation of Lord Śaṅkara, Lord Śiva. Lord Śiva. Vaiṣṇavānāṁ yathā śambhuḥ. He is the topmost Vaiṣṇava. So the devotees know that Śaṅkarācārya was at heart a Vaiṣṇava, but he had to preach like avaiṣṇava because he had to drive away Buddhism from India. That was the mission. So therefore he made something, compromise, with the Buddhist philosophies. Therefore Caitanya Mahāprabhu said He wanted to accept Vedas against Buddhism, who did not accept the Vedas, but He preached this atheism under the shadow of Vedas. He said therefore that veda nā māniyā buddha haila nāstika, vedāśraye vāda nāstika ke adhika. So these are the discussion. One has to learn very cautiously how, what is the purpose of, why Lord Buddha came, why Lord Śiva and Śaṅkarācārya came, why other ācāryas came, why Caitanya Mahāprabhu came. It requires thorough study under able guidance. Then one can understand.
Lecture on SB 7.5.31 -- Mauritius, October 4, 1975:
Guest (1): One more. If Kṛṣṇa knows when he dies that he will...
Prabhupāda: Kṛṣṇa knows everything. There is no question.
Guest (1): Does He know that he will rebirth and then come to earth and to preach us and make all that?
Prabhupāda: He is preaching always. He is preaching always, "Do this like this." Just like Bhagavad-gītā is open to everyone. That is His preaching. But we are not accepting. That is our fault. Otherwise He is preaching always.
Guest (2): If man be part and parcel of God, how do you explain the evil deeds of man?
Prabhupāda: Because he likes to do that.
Guest (2): That means God also likes to do evil.
Prabhupāda: No. God gives simply facility. That's all.
Guest (1): Therefore he must have the same power as God.
Prabhupāda: Not same power, but it has got a little independence.
Lecture on SB 7.6.3-4 -- San Francisco, March 8, 1967:
Prabhupāda: So what is that teaching? You don't know. Then don't talk. (everyone laughs)
Guest (1): Okay, well, I'll try. May I try for a minute...?
Prabhupāda: Don't try artificially. If you don't know, why should you artificially try?
Guest (1): Well, that's why I'm here, because I don't know everything.
Prabhupāda: That's all right, don't talk back. Which is the subject matters which you do not know, don't talk.
Guest (1): Okay.
Prabhupāda: Now, so far I know, that Maharishi says that you meditate for fifteen minutes daily. Is it correct?
Guest (1): Twice a day.
Prabhupāda: Twice a day, for thirty minutes.
Guest (1): Anywhere from fifteen minutes to an hour.
Prabhupāda: All right, two hour. (laughter) That's all right?
Guest (1): Pardon me?
Prabhupāda: For two hours daily, one hour morning, one afternoon.
Lecture on SB 7.6.6-9 -- Montreal, June 23, 1968:
That requires practice. Kṛṣṇa is always with you. In this explanation of Prahlāda Mahārāja we shall come to that point. Kṛṣṇa is not without you. Aṇḍāntarasthaṁ paramāṇu-cayāntarastham. Kṛṣṇa is even within the atom. That is realization. One has to realize, and one has to talk with Kṛṣṇa. So that means he has to qualify himself. Just like in your body there are so many things—do you know everything? Do you know everything? Then? Do you know? You are eating, and how it is being transformed into blood? Can you see it? Then it requires knowledge. Similarly, by knowledge you will understand that Kṛṣṇa is with you. That is the mistake of this modern civilization. Everyone thinks, "I know everything. I don't require any authority to understand anything." But the Vedic literature, the Vedic civilization, they direct, tad-vijñānārthaṁ sa gurum evābhigacchet: (MU 1.2.12) "If you want to understand that science, you must approach a bona fide spiritual master." This is very simple thing. If you want to learn engineering, then you must admit yourself in engineering college. If you want to be a medical man, you must admit yourself in a medical college. Similarly, if you want to understand Kṛṣṇa, then you must approach a person who knows Kṛṣṇa. It is not fanaticism or mental speculation. You have to learn the art scientifically. (starts playing karatālas and someone starts playing a melody on harmonium) What is that? Begin Hare Kṛṣṇa. (changes to Hare Kṛṣṇa melody on harmonium-kīrtana) (end)
Lecture on SB 7.7.22-26 -- San Francisco, March 10, 1967:
Well, when you feel Kṛṣṇa, that is, He is... Kṛṣṇa is the central point. If you know what is milk, then you know what is butter, what is cheese, what is yogurt, everything, because everything is milk product. So if you know Kṛṣṇa, everything is Kṛṣṇa product, so you know everything. That is universal knowledge. That is oneness. When you know what is milk, then, in spite of so many varieties of preparation of milk, you know it is milk. That is oneness. When you know, understand Kṛṣṇa, that "Whatever we are seeing, in our presence, experiencing, they're all different energies of Kṛṣṇa..." Just like you are sitting here, and if there is fire, you, you see the li..., by the light of the fire, it is illuminated. By the heat of the fire, you are feeling warm. So whatever there is, it is due to fire. Therefore Kṛṣṇa consciousness means to understand Kṛṣṇa, and as soon as you understand Kṛṣṇa, you understand everything. That is stated in the Vedic language, yasmin eva vijñāte sarvam eva vijñātaṁ bhavati: "One who understands that one Supreme, he understands everything immediately." There is no need of understanding separately or analyzing things separately. That will defeat. So Kṛṣṇa consciousness means real oneness. But that oneness is not of the oneness of the impersonalists. That oneness is a little different. It is called śuddhādvaita, pure oneness. In spite of that being one Kṛṣṇa, He is manifested by His different varieties of energies. Just like the fire. Fire is one, electricity is one, but it is acting in different varieties. It is acting in your refrigerator. It is acting in your heater. It is acting in your machine. It is acting in your television. Act... Everywhere. But the what is that? That electricity.
Lecture on SB 7.7.30-31 -- Mombassa, September 12, 1971:
Devotee (1): ...Kṛṣṇa knows everything we're thinking and He knows exactly when each of us will give up the material body, does that mean that everything is predestined?
Devotee (2): Kṛṣṇa knows everything in the past and everything in the future, so can we say it is predestined?
Prabhupāda: Yes, so long within these material laws, it is predestined, but according to karma. Karmaṇā daiva-netreṇa (SB 3.31.1). You are doing work, you are acting, and that is being supervised by the superior authorities. And you get a type of body that this living entity has worked in this way, he should get this type of body. Therefore, it is predestined. Karmaṇā daiva-netreṇa. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). That is being automatically done because a materialistic person is associating with different types of the modes of material nature. So he is forming a certain type of body, sattvic, rajasic, tamasic. Therefore, it is predestined. But karmāṇi nirdahati kintu ca bhakti-bhājām (Bs. 5.54), those who are engaged in devotional service, they are not under karma. Their destiny is being prepared by Kṛṣṇa. Even though they are supposed to be doing ordinary work, but because he has surrendered to Kṛṣṇa, his destiny is being manufactured by Kṛṣṇa Himself, not by this material nature. He is not under these material laws. Therefore, he is called mukta, liberated.
Lecture on SB 7.9.2 -- Mayapur, February 12, 1977:
This Nṛsiṁha-deva feature was specifically adopted for Hiraṇyakaśipu. This is all-powerful. Hiraṇyakaśipu took benediction from Lord Brahmā that no god, demigod can kill him, no man can kill him, no animal can kill him, and so on, so on, so on. Indirectly he made a plan that nobody could kill him. And because first of all he wanted to become immortal, so Lord Brahmā said that "I am not immortal. How can I give you the benediction of becoming...? That is not possible." So these rākṣasas, demons, they are very intelligent, duṣkṛtina, intelligent—but for sinful activities. That is the feature of the rākṣasa. So he planned something, that "Indirectly I shall take benediction from Lord Brahmā in such a way that I'll remain immortal." So in order to keep Brahmā's promise, Nārāyaṇa appeared as Nṛsiṁha-deva, half lion and half man. Therefore adṛṣṭāśruta-pūrva. Even Lakṣmī did not see such feature of the Lord, the half man, half lion. This is Nārāyaṇa or Kṛṣṇa, all-powerful. He can assume any form. That is... Adṛṣṭā aśruta-purva. Never saw. Although she is associated with the Nārāyaṇa, but she never saw such wonderful feature of the Nārāyaṇa. Therefore it is said, adṛṣṭā aśruta-pūrvatvāt sā na upeyāya śaṅkitā. Lakṣmījī is chaste. So śaṅkitā: she was fearful, "May be He's different person." And she is the chaste, the most chaste. How she can mix with different person? Therefore śaṅkitā. This word is used, śaṅkitā. Although she is supposed to know everything, still, she was thinking, "May not be my husband." This is the ideal chaste, chastity, that even Lakṣmījī, being doubtful about Viṣṇu, she did not talk, did not approach. Śaṅkitā. This is another quality of Lakṣmījī. She became afraid, "He may not be Nārāyaṇa." Because she's never experienced of her husband such wonderful feature, half lion and half man. So adṛṣṭāśruta-pūrvatvāt sa nopeyāya śaṅkitā.
Lecture on SB 7.9.4 -- Mayapur, February 11, 1976:
And uttama-adhikārī, that is very rarely attained, this stage. Uttama-adhikārī, has only equal, one vision, samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate. The uttama-adhikārī, he does not think that "He is envious," or "he is this," or "he is that," he sees that everyone is engaged in Kṛṣṇa consciousness. That is not to be imitated. That Prahlāda Mahārāja is like that. He did not know who is his enemy and who is friend. No, he did not know. He is uttama-adhikārī, mahā-bhāgavata. So this mahā-bhāgavata, this word is very important in this verse, mahā-bhāgavato 'rbhakaḥ. Immediately, as soon as Brahmā requested, "My dear boy, please pacify." No hesitation, immediately he fell down. Upetya bhuvi kāyena. He is always at the lotus feet of Kṛṣṇa, and, as a child, immediately as Brahmā said, immediately he did. Kāyena upetya nanāma, as it is, he was not to be lesson, that you meant like this, fall down this, no, he knows, everything. Life after life he is doing that. Gaurāṅgera saṅgi-gaṇe, nitya-siddha kori māne. Whenever there is Kṛṣṇa's incarnation, just like Caitanya Mahāprabhu, as soon as He advented Himself, immediately there was Advaitācārya, Nityānanda, and other, many, many devotees. They are guarāṅgera saṅgi, they are not sādhana-bhakti, they are eternally associate. So similarly Prahlāda Mahārāja is also eternally associate. Whenever there is need, by the order of Kṛṣṇa, he is present there to execute the order of Kṛṣṇa. This is our position. Eternal servant.
Lecture on SB 7.9.10 -- Montreal, July 12, 1968:
This verse we have been discussing in the last meeting. It is one of the many verses in the prayers of Prahlāda Mahārāja to Lord Nṛsiṁha. So Prahlāda Mahārāja says that a person who has dedicated his life, tad-arpita-mano-vacana... Arpita means dedicated. Mana means mind. Vacana means words. So we act in this body, we act with our mind, with our words, and with our body. Mind, body, and words. This is the medium of exchanging our activities. So Prahlāda Mahārāja says, "One who has dedicated these three things, mind, body, and words, to the service of the Lord, I think he is best." How best? Viprād dvi-ṣaḍ-guṇa-yutād. He's better or the best than anyone. In this material world the brāhmaṇa, the most intellectual person with twelve good qualifications Satya, sama, dama. He's truthful, he's controller of the senses, controller of the mind, he is simple, he is tolerant, he is full of knowledge, he is full of scientific knowledge, he knows everything of Vedas. These are the qualities of a brāhmaṇa. But Prahlāda Mahārāja says that in spite of having all these qualities, if one is aravinda-nābha-pādāravinda-vimukhāt, if one is averse to the service of the lotus feet of the Supreme Personality of Godhead, then, even though he's a qualified brāhmaṇa, even though he's the most intellectual person, he is rejected. And better than him is he who even born of a very low family, śvapacam. Śvapacam means the dog-eaters. The dog-eaters. There are different kinds of flesh eaters. So there are dog-eaters also. That I have already explained, that dog-eaters are considered the lowest of the mankind.
Lecture on SB 7.9.27 -- Mayapur, March 5, 1976:
Therefore it is said that sevānurūpa. If you learn how to give service to Kṛṣṇa cent percent, then you get everything, everything, without asking. Kṛṣṇa knows everything, what is required for you. Just like a father knows what is the necessity of the child. The child never begs, "Father, give me this, give me that." No. He's simply dependent on parents. The parent knows. Similarly, if we become cent percent dependent and serve Him faithfully under His order or His representative's order, then the success is sure. Sevānurūpa. Sevānurūpam udayo. Udayo: "It becomes manifest." Just like the sun is rising in the sky. It is not by your order. It is rising by his own way. You cannot say that "My dear sun, please immediately come to the medium (meridian?) and make it noon." "No, I am not your servant. I shall rise according to my principle." So similarly, if you cannot order even the sun, a creation of God, or anything according to your order, then how you can order Kṛṣṇa? This is foolishness. Don't order Kṛṣṇa. Try to serve Kṛṣṇa. Then you'll be successful. Sevānurūpam udayo na parāvaratvam. Kṛṣṇa has no discrimination that you are inferior; therefore His favor is not bestowed upon you. This is foolishness. Don't become envious of somebody who is getting Kṛṣṇa's favor. Kṛṣṇa is favoring him because he has served. You serve; you'll get favor. This is God.
Lecture on SB 7.9.53 -- Vrndavana, April 8, 1976:
Just like Kṛṣṇa says, aham ādir hi devānām (Bg 10.2). Aham ādir hi devānām. Devānām means all the demigods, beginning with Brahmā. So Kṛṣṇa says, "I am prior to Brahmā," ādi. Ādi means at the beginning. So who will understand Him? Even one who believes in the śāstra, believes in the Brahmā's āyuḥ... Sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ (BG 8.17). His one day, twelve hours, is forty-three lakhs of years multiplied by one thousand—means forty-three crores of years, our calculation. So Kṛṣṇa says, aham ādir hi devānām (Bg 10.2). We cannot calculate the duration of life of Brahmā. And when Kṛṣṇa says, aham ādiḥ, "I am the father of Brahmā," so ordinary man, how he'll understand? He'll not understand. He cannot understand. Kṛṣṇa says, imaṁ vivasvate yogaṁ proktavān aham avyayam: (BG 4.1) "Some forty millions of years ago I spoke this philosophy to the sun-god." So ordinary man, how he'll understand? They'll say "Mythology." It is not mythology; it is fact. This was cleared by Kṛṣṇa, er, Arjuna, "My dear Kṛṣṇa, You said that You have spoken, You had spoken so many years ago to the sun-god. How can I believe it? You are my contemporary, of my age. How can I believe it?" Kṛṣṇa said that "Yes, you cannot believe it, but you and..., both you and Me, because you are My eternal friend, so you were also present that time when I spoke to sun-god. But you have forgotten, I have not forgotten." That is the difference. The difference is man and God, so God knows everything eternally and we forget. This is our nature.
Lecture on SB 7.12.6 -- Bombay, April 17, 1976:
Everyone has to conquer over sleeping, so that is called dakṣaḥ. And dakṣaḥ means expert. Whatever business is entrusted to him, he does it very nicely, dakṣa. Just like Raghunātha dāsa Gosvāmī, he had no interest in material things. His father's estate was very big, and he was not interested. But at a time when there was a political situation, he tackled it very nicely. This is the example of dakṣa. There was some political controversy between Raghunātha dāsa Gosvāmī's uncle, father uncle, and the government minister. So the minister, in order to take advantage, he came to arrest Raghunātha Gosvāmī's father and uncle, and they fled away from the house. So the minister arrested Raghunātha dāsa Gosvāmī, the son, because if he was chastised, he'll disclose the secret, where his father and uncle has fled. And so Raghunātha dāsa Gosvāmī—it is a long story—tackled the situation so nicely that there was peace between the minister and his father and uncle, and the misunderstanding was settled up. So this is called dakṣa. Not that because he has become Kṛṣṇa conscious, and Vaiṣṇava, he is unable to do anything of this material world. No. One who is Kṛṣṇa conscious, he is conscious of everything and he knows how to deal with them. That is called dakṣa. Not that "Because I have become Kṛṣṇa conscious I have no knowledge in other things." No. Every... You must have, if not complete, to know something of everything. That is intelligence, to know something of everything and to know everything of something. That is wanted. You may be expert, a devotee. You know everything of devotional service, but you should not be callous. You know something of everything. That is called dakṣa.
Nectar of Devotion Lectures
The Nectar of Devotion -- Bombay, January 4, 1973:
That is your nature: you forget. So you do not remember even the incidences of this life. How you can remember the incidents of your past life? Because you are forgetful. You are so imperfect that you forget after two hours everything. That is your nature. That does not mean that you had, you did not do anything. And, besides that, the... You remember or not remember. Suppose your guardian remembers, "My dear child, when you were a small baby, you did it." But you remember no... Similarly Kṛṣṇa is there. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). Anumantā upadraṣṭā. He knows everything. You may forget. But Kṛṣṇa knows. "You wanted this thing. All right. Take it. You worked for this. Now I give you the opportunity. You take this. You wanted to eat everything and anything, without any discrimination. All right. Now you become a hog." That is Kṛṣṇa's favor. "And if you wanted Me..."
- yānti deva-vratā devān
- pitṟn yānti pitṛ-vratāḥ
bhūtejyā yānti bhū...,
- mad-yajino 'pi yānti...
- (BG 9.25)
"You wanted Me. You sacrificed everything for Me. Please come on." Tyaktvā dehaṁ punar janma naiti mām eti kaunteya (BG 4.9). So as you work... So therefore this life is the preparation stage for your next life—either you choice a better life, or a sinful life, or unimportant life. That is your... Just like if you get good education, that will make your future life nice. But if you don't go to school, how you can get a better life? Similarly karma... Karmaṇā daiva netreṇa (SB 3.31.1). According to your karma. If you are earned, worked very hard for nice place, you'll get it.
The Nectar of Devotion -- Bombay, January 9, 1973:
Yes. Every Vaiṣṇava, that is Vaiṣṇava's sadācāra (?), humble. Tṛṇād api sunīcena taror api sahiṣṇunā. Although Vaiṣṇava knows everything, still he presents himself very humble, lower that the straw, humbler than the tree. Tṛṇād api sunīcena taror api sahiṣṇunā, amāninā, they don't..., the devotee does not claim any so-called popular respect, false respect. They go on with their Kṛṣṇa consciousness movement. Tṛṇād api sunīcena taror api sahiṣṇunā, amāninā, if anyone wants some honor, he gives everyone honor. For him, he does not want any honor. What honor he'll take? This material honor. Prahlāda Mahārāja, when he was offered benediction by Lord Nṛsiṁha-deva, "You take any kind of benediction." So Prahlāda Mahārāja replied, "My dear Lord, I am born of a father, passionate, and I am always greedy about material opulence, naturally, because my father was like that. So You are offering benediction. I can ask from you any kind of material opulence. I know that. But, what I shall do all these material opulences. I've seen my father was so strong materially, that when he was angry even the demigods trembled. He was so powerful. Now everything is finished within a second by You. So what is the value of this material opulence? Why shall I ask you all these nonsense. Kindly engage me, kindly engage me in the service of Your servant, that I want." This is devotion. They don't want anything. Kindly engage me nijunkaman ātmā dāse (?). That is the prayer.
The Nectar of Devotion -- Bombay, January 11, 1973:
So the Kṛṣṇa consciousness movement is very scientific movement, authorized movement, and there is a vast philosophy. We have published them, twenty big, big books, we have published. So our only request is that you all consciousness people, advanced, educated persons, they should try to understand this movement as it is and join, make his life successful and teach others also. People are suffering for want of this knowledge, and they are being misled by so many rascals. Dehātma-buddhiḥ. Andhā yathāndair upanīyamānāḥ. In the Bhāgavata it is said, na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninas (SB 7.5.31). These people, they do not know what is the ultimate goal of life. Na te viduḥ. They do not know. The ultimate goal of life is to go back to home, back to Godhead. That, they do, actually do not know. They do not know even what is God, and what the question of going back to Him, back to home, back to Godhead? They do not know everything, anything. There is God, there is home of God. As we say, generally, we give you the name of God, His address, His father's name—everything—but they will not accept it. "There is no God. God is dead. I am God. You are God. God is loitering in the street." This is their theory. Andhā yathāndair upanīyamānāḥ. The blind men are led by blind leaders. So we should not follow like that way. If we actually want success of life, then we must be Kṛṣṇa conscious. We must follow the greatest authority, Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). We must follow. If you want success of life, everything is there, whatever you want.
Sri Caitanya-caritamrta Lectures
Lecture on CC Adi-lila 1.6 -- Mayapur, March 30, 1975:
So here it is said that Kṛṣṇa is feeling how Rādhārāṇī is so much attracted. So much attracted. That is feeling. Now, Kṛṣṇa is omniscient. He knows everything. Why He should feel like that? The feel, that He knows, but for our understanding, He is displaying, He's manifesting Himself, that "Rādhārāṇī's loving affairs is so great and unlimited, even though I am omniscient, I cannot understand it." Just like Lord Rāmacandra. Lord Rāmacandra, He is Supreme Personality of Godhead. Why He felt so much separation that to rescue Sītādevī He fought with Rāvaṇa? He's self-sufficient. Why He should feel separation from Sītā? This question may be raised. But actually there are different phases of loving affairs, and the separation is also one of them. The separation, feeling of separation, is one of them. We have got experience in our present life that intense love... Still there is feeling of separation. All these things are there in the spiritual world. Only perverted reflection of those spiritual feelings are manifested here in this material world. Therefore it is called perverted reflection. But everything is there, but they are not material. We should always understand that. Kṛṣṇa is perfect, Rādhārāṇī is perfect, and They are always constantly accompanied. Then why there is separation? And still, there is separation. So these are very high-grade understanding.
Lecture on CC Adi-lila 7.7 -- Mayapur, March 9, 1974:
Bhagavān means six opulences. Nobody is richer than Bhagavān, nobody is stronger than Bhagavān, nobody is more beautiful than Bhagavān, nobody is wiser than Bhagavān, and nobody is more renouncer than Bhagavān. That is Bhagavān. Aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ (Viṣṇu Purāṇa 6.5.47). That is Bhagavān. Svayam bhagavān. He is opulent—ṣaḍ-aiśvarya-pūrṇa—not partially. He knows everything. Kṛṣṇa says in the Bhagavad-gītā, vedāhaṁ samatītāni (BG 7.26). He knows past, present, and future. He says, therefore, that "All these, My dear Arjuna—yourself, Myself and all the soldiers and kings who have assembled here—it is not that we were not existing before. We are existing at the present moment also, and in future also we shall continue to exist." And how we shall exist? Individually. Otherwise Kṛṣṇa would have said that in future, when we become liberated, then we shall become one. No. He says, "Even in future also, we shall continue to exist like this. You are individual. You are Arjuna. I am Kṛṣṇa. And all other living entities..." That is real understanding.
Lecture on CC Adi-lila 7.66-76 -- San Francisco, February 6, 1967:
Now, what is the nature of that Brahman? Is it impersonal or personal? Now, Vyāsadeva says, abhijñaḥ svarāṭ. No. "That Supreme Truth is cognizant. He knows." And Bhagavad-gītā also confirms that, vedāhaṁ samatītāni (BG 7.26). The Lord says, "I know everything. I know..." Unless He's cognizant, unless behind this mani..., cosmic manifestation, if there is no brain, if there is no cognizance, how nicely it can be made so regulation, I mean to say, timely, everything is working? The planets are working. Do you think there is no brain behind this? There must be. Therefore Bhāgavata says yes, abhijñaḥ... Abhijñaḥ means He's cognizant; He's not a fool. Therefore He's a person. Cognizant is a person. And it is said, svarāṭ. He also educated Brahmā. He also... Because Brahmā is considered to be the first created being in this universe. So Bhāgavata says, tene brahma hṛdā ādi-kavaye. Ādi-kavaye means the first created being, and brahma means this Vedic knowledge. So He impregnated Brahmā with Vedic knowledge. So these are the explanation of Vedānta-sūtra. But there are so many foolish rascals, they are misusing Vedānta-sūtra in a different way. Therefore Śrī Caitanya Mahāprabhu very cunningly represented Himself that "I am a fool. I am a rascal.
Lecture on CC Adi-lila 7.106-107 -- San Francisco, February 13, 1967:
So I did not see my father. There are so many cases. Just like Mahārāja Parīkṣit. His father died while he was in the womb of his mother. Now he has not seen his father. Does this mean that his father is impersonal? Any common man (can) understand, "I have got this body from my father, and I am so intelligent. I can do things nicely. So naturally my father is a person. How he can become imperson?" although I have not seen it. So these require, janmādy asya yataḥ... Vedānta-sūtra says that "from whom everything is emanated." So He's not imperson. Therefore Bhāgavata explains this verse, this sūtra, very nicely. Janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ svarāṭ (SB 1.1.1). That Supreme Person, God, is cognizant. He's sentient, not imperson, because He knows everything. Because everything is... Just like your father knows almost everything of you because he has created you. This is crude example. But He's perfect. We fathers, we are not perfect. But He's perfect. Therefore, because He's perfect, He knows everything in the nook and corner of this creation. He knows everything. And Bhāgavata says abhijñaḥ. Abhijñaḥ means He knows. How He knows? Yac-cakṣur eṣa savitā sakala-grahāṇām. His knowing process is different. And we simply apply our nonsense, I mean to say, ideas to God. Now here, Vedas, Vedas says now this sun is the eye of God. Yac-cakṣur eṣa savitā sakalā-grahāṇāṁ rājā samasta-sura-mūrtir aśeṣa-tejāḥ. This sun, which is so illuminating and so powerful, it is the eye of God. Now how we can hide yourself from the eyes of God? The sunshine is within your room. You are thinking that "I am alone in this room. Nobody can see. Let us do all nonsense." Oh, the sunshine is there. How can you hide yourself? Therefore He's perfect. He can see what... Besides that, that is outside looking. Inside—īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). He's sitting within you. So how can you hide yourself? This is not possible. There is no flaw. His seeing, His working, His writing, His instructing—everything is perfect. First of all, you have to understand this.
Lecture on CC Madhya-lila 20.100 -- Washington, D.C., July 5, 1976:
So in India, still, a brāhmaṇa is called paṇḍita, paṇḍitaji. Just like you know our Prime Minister was Paṇḍita Jawaharlal Nehru. He happened to be a Sārasvata brāhmaṇa. Sanātana Gosvāmī, he also a Sārasvata brāhmaṇa by caste. But he has placed himself:
- nīca jāti nīca-saṅgī patita adhāma
- kuviṣaya-kūpe paḍi' goṅāinu janama
He could understand that "These people call me paṇḍita." Paṇḍita means one who knows everything. The ultimate paṇḍita is mentioned in the Bhagavad-gītā, paṇḍitāḥ sama-darśinaḥ (BG 5.18). Paṇḍita means he sees every living entity on the equal level. That is real paṇḍita. Paṇḍitāḥ sama-darśinaḥ.
Lecture on CC Madhya-lila 20.100 -- Washington, D.C., July 5, 1976:
So one has to learn the philosophy of life from the person superior, spiritual master. Tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12). Do not remain puffed-up, that "I am all-learned, I know everything." That is false. One has to submit. In order to know the solution of life, we have to submit to the proper spiritual master. That is essential. Tad-vijñānārthaṁ sa gurum evābhigacchet. This is Vedic injunction. This abhigacchet, this word is used when it is meant "must." There is no escape. We have seen big, big personalities... Just like Caitanya Mahāprabhu; He is Kṛṣṇa Himself, but He accepted Īśvara Purī as His guru. Kṛṣṇa, He also accepted His guru as Sāndīpani Muni. Lord Rāmacandra, He accepted His guru as Vasiṣṭha. So it is (not) necessary, Kṛṣṇa or Rāma. They are Supreme Personality of Godhead. They are the supreme instructor, full of knowledge, everything. Aiśvaryasya samagrasya vīryasya. There is nothing short, but still, to show us example, They accepted guru. That is essential. So here Sanātana Gosvāmī, he is also born in a very well-to-do brāhmaṇa family. He was well-situated as minister in charge of the government of Hussain Shah. So everything was quite all right, and still, he thought himself as nica jati.
Lecture on CC Madhya-lila 20.100 -- Washington, D.C., July 5, 1976:
So in order to know all these problems of life... Just like Arjuna submitted, and any one has to submit. One has to... Tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12). So Sanātana Gosvāmī is teaching us by his personal behavior how to approach the bona fide spiritual master and submit before him and putting himself praṇipā, blank. Not that "I know something, and what my spiritual master can teach? I know everything. There is no need of spiritual master." No. This will spoil our life. The Vedic injunction is that you must have not a so-called guru but... That is also given definition.
- tasmād guruṁ prapadyeta
- jijñāsuḥ śreya uttamam
- śābde pare ca niṣṇātaṁ
- brahmaṇy upaśamāśrayam
- (SB 11.3.21)
That is the symptoms of guru. And Caitanya Mahāprabhu says, because we are discussing Caitanya-caritāmṛta, He said that you become, all of you, become guru. He said. That is Caitanya Mahāprabhu's mission.
Lecture on CC Madhya-lila 20.100-108 -- New York, November 22, 1966:
Just like a man suffering from certain kind of disease, if he approaches a right physician, that means he is beginning of, beginning of..., ending of all diseases is there. Similarly, if we can find out a bona fide spiritual master, and if we are actually anxious to end our miserable life, then it is actually done. The beginning is there. Saba tattva jāna, tomāra nāhi tāpa-traya. "Now don't be discouraged. You have no threefold miseries. Because you have come to this position, therefore you are above all these threefold miseries."
kṛṣṇa-śakti dhara tumi, jāna tattva-bhāva
- jāni' dārḍhya lāgi' puche-sādhura svabhāva
- (CC Madhya 20.105)
A sādhu, a sage or a devotee, although he knows everything, still, he always places himself as he does not know anything. He never says that "I know everything." But actually, it is not possible to know everything. That is not possible. But one... Just like Sir Isaac Newton, he agrees that people say, "I am very much learned, but I do not know how much I have learned. I am simply collecting some pebbles on the sea shore." So that is the position. If a man who is actually learned, he'll never say that "I am learned." He'll simply say, "I am the fool number one. I do not know."
Lecture on CC Madhya-lila 20.105 -- New York, July 11, 1976:
So Sanātana Gosvāmī is teaching us... Kṛṣṇa-śakti dhara tumi, jāna tattva-bhāva (CC Madhya 20.105). Caitanya Mahāprabhu is affirming that "You are authorized by Kṛṣṇa. Therefore you have come for My help. My mission is to preach Kṛṣṇa consciousness..." So He is Kṛṣṇa Himself, but He posing as a devotee. Therefore He is saying that "By the grace of Kṛṣṇa, you are empowered, so you have come to Me to help Me. You are asking. That is very good on your part because," jāni, "you know everything." Dārḍhya lāgi' puche sādhura svabhāva. A sādhu, a saintly person, although he knows everything, still he remains very humble and tries to confirm from the higher authorities, "I think this is right. Is it not right?" He knows it is all right, but still, he waits for the higher authority to confirm it. So this is the relationship, Sanātana Gosvāmī and Caitanya Mahāprabhu. Study all of them very nicely and be advanced in Kṛṣṇa consciousness.
Thank you. (end)
Lecture on CC Madhya-lila 20.146-151 -- New York, December 3, 1966:
Simply according to my realization, the different names are there, according to my different realization. Somebody is realizing only the impersonal manifestation, energies, and somebody is experiencing the... Because God is everywhere. So I experience this way; you experience in that way. Therefore the name, Absolute Truth, is differently named. Otherwise there is no difference. It is my realization. So we... If somebody argues, "The sunshine is sun," well, that can be accepted. Why not? Sunshine is sun. But if somebody says, "No, sunshine is not sun," that is also accepted because sunshine is not sun also. Somebody says that "Sunshine is sun." That is accepted. And somebody says, "Sunshine is not sun." That is also accepted because there is no difference between sun and the sunshine. Similarly... But by comparative study, one who is studying the sun as it is, he is studying everything or he knows everything. Similarly, one who knows Kṛṣṇa, he knows everything. He knows Paramātmā; he knows Brahman; he knows māyā and everything. Yes. Yasmin vijñāte sarvam eva vijñātaṁ bhavanti. The Vedic literature says, "The understanding of that one is the understanding of everything."
Lecture on CC Madhya-lila 20.281-293 -- New York, December 18, 1966:
You will find in Caitanya-caritāmṛta, it is quoted from Śrīmad-Bhāgavatam that one sometimes... It is called līlā, pastimes, that Brahmā, when Kṛṣṇa was here on this planet, so Brahmā was very much proud that "Kṛṣṇa is now in the earthly planet, and this earthly planet is one of the innumerable planets under my control." Brahmā is the controller, is the primal, principal living entity in this universe, so he was little proud that "Kṛṣṇa is within my control." So therefore Kṛṣṇa, because He is Paramātmā, He knows everything, what one thinks, what one does. So Kṛṣṇa asked Brahmā to come and see Him. So Brahmā came. Brahmā came. His doorman informed Kṛṣṇa that... Doorman asked Brahmā, "Who are you, please?" "Now, you say Kṛṣṇa that I am Brahmā. I have come to see Him." So when the doorman informed Kṛṣṇa that in Dvārakā, when Kṛṣṇa was there as king, so Kṛṣṇa asked, "Oh, which Brahmā? Which Brahmā?" The doorman came back again and informed that "Which Brahmā you are?" So Brahmā became astonished: " 'Which Brahmā?' I am the Brahmā. I am the supreme creature within this universe, and 'Which Brahmā?' " He was surprised, and he said, "Tell Kṛṣṇa that four-headed Brahmā." Brahmā has four heads. So Kṛṣṇa called him, "All right, come on."
Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966:
Now He is conscious in two ways: anvayāt itarataś ca. Directly and indirectly. Just like we are also conscious. But we are directly conscious. Indirectly, we are not conscious. Indirectly we are not conscious. But God is all-powerful supreme consciousness. Therefore He's directly conscious and indirectly conscious. In the Bhagavad-gītā, you'll find that Kṛṣṇa says that vedāhaṁ samatītāni vartamānāni ca bhārata (BG 7.26). "I know everything about atītāni, what is past, everything what is past, and I know what is present, I know what is future." And, on this understanding, Kṛṣṇa says in the Second Chapter, you may remember, that "You, Me, and all these persons who have assembled here, they were individual person in the past, they are individual persons now, and they will continue to be individual person in the future." This is consciousness, anvayāt itarataś ca. Now again, what sort of consciousness? Wherefrom He has got this consciousness? Just like we have got our consciousness from the Supreme Lord, the Supreme Source, and wherefrom the Supreme, or God, He has got His consciousness?
Lecture on CC Madhya-lila 20.385-394 -- New York, January 1, 1967:
So either He's dead or gone. Just like ordinary man takes his birth and stay here for some time and then he goes away—no more, no trace of that particular man's activities. He's lost in the whirlpool of this material ocean. Neither exactly in a similar body, that particular living entity will again come back. Once. This form which you have got, material form, it is just like a bubble in the ocean. It is formed somehow or other according to our past actions and reactions, and it will stay for hundred years at most. Then it will disappear. And there will be no trace where that particular individual soul has gone. Of course, there is account in the books of Supreme Personality of Godhead. Vedāhaṁ samatītāni (BG 7.26). He says, "I know everything." And He's always constant companion. As Supersoul of the individual soul, He knows. But we, the persons of a particular person's relatives, father, mother, brother, all these things—who knows? Nobody can give information. But Kṛṣṇa's appearance and disappearance is not like that, because He's not different from His body. We are, in our conditioned stage, we are different from our body. But Kṛṣṇa and Kṛṣṇa's body is the same thing. This is to be understood. Sac-cid-ānanda-vigraha (Bs. 5.1). Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda vigraha. His form is eternal, blissful and full of knowledge. This material body is not like that. Therefore we cannot understand how kṛṣṇa-līlā is eternal, continuous eternal.
Lecture on CC Madhya-lila 22.27-31 -- New York, January 15, 1967:
If you are actually in Kṛṣṇa consciousness, there is full light, full light. Everything will be seen in its pure perspective. Kṛṣṇa consciousness means to know everything as it is. Nothing will be falsely represented to a person who is in Kṛṣṇa consciousness. He knows everything. By the grace of Kṛṣṇa, he gets knowledge, what is what. So kṛṣṇa-sūrya-sama. Just like in the sunlight. During night, in darkness, we cannot understand what is what. Suppose in darkness, at night, you go up to the roof of the house and you want to see where is your home. You cannot ascertain. But in the light, when the sun is up, you can see: "Oh, that direction is my house." Similarly, as in the sunlight everything becomes clear for our seeing, similarly, in touch with Kṛṣṇa consciousness everything becomes clear, what it is. So for a Kṛṣṇa consciousness person, these material activities appear to be merely false. Not false, but temporary. But he is eternal. Every living entity is eternal. He's interested with eternal happiness. He's not interested, I mean to say, temporary happiness.
Lecture on CC Madhya-lila 25.29 -- San Francisco, January 21, 1967:
So that sir, he was honest man to admit, "It is God's grace that so many patients are being cured in my hand, but I say I have no credit." This is really. So we should not take any credit. Everything is under the laws of the Supreme Lord, through the agency of this material external energy. Just like a government is working under different departments, similarly, God is working under His different energies. That's all. He's sitting with you, He's seeing everything, He knows everything. Vedāhaṁ samatītāni (BG 7.26). He knows your past, present, and He knows your mind. As you wanted to do something, He will remind you, "My dear boy, you wanted to do this. Do it. And you wanted to place your hand on the fire. You've forgotten. Just place your hand on the fire and see. Test it." So this is going on. This is nature's law. And they are suffering. They are being kicked by the material nature, still, they have no sense. "I am God. I am God." These fools these rascals have created havoc in the world. Godlessness.
Lecture on CC Madhya-lila 25.36-40 -- San Francisco, January 23, 1967:
How one does see the supreme form of Kṛṣṇa? Simply by the method of service. Otherwise, there is no possibility. Sevonmukhe hi jihvādau (Brs. 1.2.234). If you be engaged in service attitude, then God will reveal Himself unto you. You cannot see God. You... By your tiny effort you cannot see God. This is not possible. Just like in the midnight, darkness, it is not possible to see the sun. You can see sun when sun itself reveals to you. Sun has got a time, say, 4:30 or 5:00 a.m. in the morning, at once reveals. And as soon as the sun reveals itself, you see yourself, you see the sun, and you see the world. And so long you do not see the sun, you are in darkness, the world is in darkness, and you cannot see. Similarly, without seeing the sun, or the Supreme Personality of Godhead, you cannot have actually the perfect knowledge of this manifestation of this world. The Vedānta-sūtra, or the Upaniṣad, confirms it: tasmin vijñāte sarvam evaṁ vijñātam bhavanti. One who has understood the Absolute Truth, for him, there is nothing unknowable. Everything becomes revealed to him automatically. He hasn't got to exert separately to understand or to study different departments of knowledge. But if he, by the process, if he is able to see, just like Brahmā has seen, then he knows everything. Dhyāne sma no daraśitaṁ ta upāsakānām tasmai namo bhagavate 'nuvidhema tubhyam: "The same Personality of Godhead whom I saw in my meditation, now I see face to face. I offer my respectful obeisances."
Festival Lectures
Janmastami Lord Sri Krsna's Appearance Day -- Bhagavad-gita 7.5 Lecture -- Vrndavana, August 11, 1974:
So there are so many theories, but Kṛṣṇa, the supreme life, the supreme being, is the source of everything. Therefore Kṛṣṇa says, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8). The, this fact is known to the devotees. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19). Kṛṣṇa is the source. Absolute Truth is Kṛṣṇa. In the Vedānta-sūtra the inquiry is athāto brahma jijñāsā. What is that Absolute Truth, the supreme source of everything? That supreme source is Kṛṣṇa. That is explained in the Śrīmad-Bhāgavatam in the beginning: janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ svarāṭ (SB 1.1.1). Abhijñaḥ. Kṛṣṇa is the supreme creator, and He knows everything. Anvaya-vyatirekābhyām, directly and indirectly, both ways. He knows everything. He says also in Bhagavad-gītā, vedāhaṁ samatītāni (BG 7.26). He knows everything. Kṛṣṇa, when He was asked by Arjuna that "You say that this philosophy of Bhagavad-gītā was taught by You to the sun-god. How can I believe it?" the answer was that "The thing is that both of us, we were present, but you have forgotten. I have not forgotten."
Sri Vyasa-puja -- London, August 22, 1973:
Kṛṣṇa is within everyone. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). So He is called caitya-guru, means guru within the heart. And when Kṛṣṇa understands... Because Kṛṣṇa knows everything, whatever we are willing, whatever we are doing. He is the Paramātmā; He's sitting within our hearts as witness. Anumanta upadṛṣṭā. Upadṛṣṭā means simply observing what we are doing, and what we are desiring. So as we desire, Kṛṣṇa is very kind, He gives us facility. We have many times explained. Therefore, we have got varieties of bodies to enjoy this material world. So when Kṛṣṇa sees that a living entity is very anxious to understand Him or to revive his Kṛṣṇa consciousness, then Kṛṣṇa gives him all opportunity, especially by manifesting Himself as the spiritual master. Antar bahiḥ. The spiritual master is therefore Kṛṣṇa's manifestation-Kṛṣṇa's mercy manifestation to help a person to develop his Kṛṣṇa consciousness. From within He's helping. Therefore, He's called caitya-guru, and from without, He sends His representative to help how to become advanced in Kṛṣṇa consciousness.
Radhastami, Srimati Radharani's Appearance Day -- London, August 29, 1971:
If you go by the speculative process to understand Kṛṣṇa, it will take many, many lives. But if you take devotional service, just try to please Rādhārāṇī, and Kṛṣṇa will be gotten very easily. Because Rādhārāṇī can deliver Kṛṣṇa. She is so great devotee, the emblem of mahā-bhāgavata. Even Kṛṣṇa cannot understand what is Rādhārāṇī's quality. Even Kṛṣṇa, although He says vedāhaṁ samatītāni (BG 7.26), "I know everything," still, He fails to understand Rādhārāṇī. Rādhārāṇī is so great. He says that... Actually, Kṛṣṇa knows everything. In order to understand Rādhārāṇī, Kṛṣṇa accepted the position of Rādhārāṇī. Kṛṣṇa wanted to understand the potency of Rādhārāṇī. Kṛṣṇa thought that "I am full. I am complete in every respect, but still, I want to understand Rādhārāṇī. Why?" This propensity made Kṛṣṇa obliged to accept the propensities of Rādhārāṇī, to understand Kṛṣṇa, Himself.
Govardhana Puja Lecture -- New York, November 4, 1966:
He was the Supreme Personality of Godhead. He knew everything what they were doing and what was the purpose. Because He is present in everyone's heart, so He knows everything. But because He was playing just like a boy, cowherd boy, so as if He did not know anything, He asked, inquired from His father, and the elderly persons who were assisting His father for preparing the sacrifice.
Tad abhijño 'pi. This very word is used here, that "He knew everything," Bhagavān. Because Bhagavān means He must know everything, past, present future. There is no lack of knowledge. I have several times described before you. Bhagavān means He is full of all opulences, and there are six opulences: riches, strength, fame, beauty, knowledge, and renunciation. So Bhagavān cannot be in lack of knowledge. He must know everything. That is Bhagavān. So therefore it is said that "What is the use of asking His father what they were going to do? He knew everything." But it is specifically mentioned, atad abhijño'pi. Although He knew it, because He was playing the part of a boy, and the father knew that "Kṛṣṇa is my son..." They did not recognize Him that He is Personality of Godhead. They knew, "Oh, He is my ordinary son." Tad abhijño'pi bhagavān sarvātmā. Sarvātmā means one who is situated in everyone's heart. Sarvātmā sarva-darśanaḥ. Sarva-darśanaḥ means one who can see everything past, present, and future. Still, praśrāyavantaḥ, "Just like an obedient son, submissive son," apṛcchad vṛddhān nanda-puro-gamān, "the elderly persons of His father's friends and associates, with very humbleness, He inquired." He inquired. And what is that inquiry?
His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada's Disappearance Day, Lecture -- Los Angeles, December 9, 1968:
So the whole world is in ignorance, and due to ignorance he's complicated in so many actions and reactions, either good or bad. There is nothing good within this material world; everything is bad. So we have manufactured something good and something bad. Here... Because in the Bhagavad-gītā we understand this place is duḥkhālayam aśāśvatam (BG 8.15). This place is for misery. So how you can say, in miserable condition, how you can say that "This is good" or "This is bad." Everything is bad. So those persons who do not know—the material, conditional life—they manufacture something, "This is good, this is bad," because they do not know everything here is bad, nothing good. One should be very much pessimistic of this material world. Then he can make advance in spiritual life. Duḥkhālayam aśāśvatam (BG 8.15). This place is full of miseries, and if you study analytically, you'll find simply miserable condition. Therefore the whole problem is that we should give up our material conditional life, and in Kṛṣṇa consciousness we should try to elevate ourself to the spiritual platform and thereby be promoted to the kingdom of Godhead, yad gatvā na nivartante tad dhāmaṁ paramaṁ mama (BG 15.6), where going, nobody comes back to this miserable world. And that is the supreme abode of the Lord.
Initiation Lectures
Initiation of Satyabhama Dasi and Gayatri Initiation of Devotees Going to London -- Montreal, July 26, 1968:
In the Caitanya-caritāmṛta it is said, guru-kṛṣṇa kṛpāya pāya bhakti-latā-bīja (CC Madhya 19.151). There shall be combined mercy of Kṛṣṇa and guru. Then our mission of Kṛṣṇa consciousness will be successful. This is the secret. Kṛṣṇa is always within you. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). Therefore Kṛṣṇa knows everything of your purpose, and He gives you opportunity to work as you have decided. If you decide to enjoy this material world, Kṛṣṇa will give you intelligence how to become very nice businessman, nice politician, very nice cunning man so that you can earn money and enjoy senses. Kṛṣṇa will give you intelligence. So many people are becoming very great in the estimation of material life. From very poor man, they are becoming millionaires. How? They have got intelligence, certainly. Without intelligence they cannot improve. But that intelligence is also given by Kṛṣṇa. It is stated in the Bhagavad-gītā, sarvasya cāhaṁ hṛdi sanniviṣṭo: (BG 15.15) "I am sitting in everyone's heart." Mattaḥ smṛtir jñānam apohanaṁ ca: "By Me, there is memory and by Me, there is forgetfulness." So how Kṛṣṇa is giving forgetfulness, also memory? That means according to my desire. If I want to forget Kṛṣṇa and I want to enjoy this material world, He will give me necessary intelligence so that I can forget Kṛṣṇa for good and I can enjoy this material world very nicely.
Initiations -- Los Angeles, June 21, 1972:
Prabhupāda: So your name is Sāndīpani dāsī. Sāndīpani was the teacher of Kṛṣṇa. Kṛṣṇa, He's teacher of the whole universe, but He had also a teacher. This is the example in character, that one has to accept a teacher, a spiritual master. Kṛṣṇa is giving knowledge. He's, His description is all knowledge. Samagra, full knowledge. But He is also going to a teacher's place to learn. Caitanya Mahāprabhu, He is Kṛṣṇa Himself; He's accepting a spiritual master, Īśvara Purī. Śrī Caitanya... Śrī-kṛṣṇa-caitanya... Īśvara... That means Īśvara Purī became glorified by Caitanya Mahāprabhu's acceptance of him as spiritual master. But this is the etiquette, this is the Vedic principle, that even if you are God, if you, even if you know everything, still, you have to accept a teacher, a spiritual master. That is the Vedic system. So what are the rules?
Sandy: No meat, fish or eggs, no gambling, no intoxication, no illicit sex.
Prabhupāda: All right, come on. So Sāndīpani dāsī. Hare Kṛṣṇa. (end)
General Lectures
Lecture on Teachings of Lord Caitanya -- Seattle, September 25, 1968:
Girl: " 'I do not know how to question You about the advancement of spiritual life, but I beg that You kindly, mercifully, let me know everything that I should know.' This is the process of acceptance of a spiritual master by the disciple. One should approach a spiritual master and humbly submit to him and then inquire from him about one's spiritual progress. The Lord was pleased by Sanātana's submissive behavior, and He replied as follows. 'You have already received benediction from Lord Kṛṣṇa.' "
Prabhupāda: Here... Here is another point, that Sanātana Gosvāmī approached his spiritual master, Lord Caitanya, and he submitted himself in such a way that his spiritual master, Lord Caitanya, was very pleased. So that should be the point of disciples, how to please the spiritual master. And Viśvanātha Cakravartī Ṭhākura, he has composed eight stanzas as prayers of spiritual master. And in the seventh stanza he says, yasya prasādād bhagavat-prasādaḥ **. If you can please your spiritual master, then you know that God, or Kṛṣṇa, is pleased. Yasya prasādād bhagavat-prasādo yasyaprasādān na gatiḥ kuto 'pi **. And if you cannot please your spiritual master, then you must know that you do not know your whereabouts. You do not know where you are going. So Sanātana Gosvāmī was actually following the disciplic principles. He wanted to please Lord Caitanya submissively. To please the spiritual master means to approach him submissively, not in a challenging mood.
Lecture on Teachings of Lord Caitanya -- Seattle, September 25, 1968:
So Sanātana Gosvāmī was actually following the disciplic principles. He wanted to please Lord Caitanya submissively. To please the spiritual master means to approach him submissively, not in a challenging mood. The Bhagavad-gītā also explains in this way:
- tad viddhi praṇipātena
- paripraśnena sevayā
- upadekṣyanti jñānina
- tad jñānaṁ tattva-darśinaḥ
- (BG 4.34)
Tad viddhi praṇipātena. If you want to understand the spiritual science, then you have to approach to a person where you can completely surrender yourself. Because everyone is proud: "Oh, who can teach me? Why shall I go to a spiritual master? I know everything." That is the general mentality. Therefore Bhagavad-gītā gives us direction that you should go to a person where you can fully surrender. So you have to find out a bona fide spiritual master where you can surrender your pride. Then tad viddhi praṇipātena. Praṇiptena means surrender. Paripraśnena. If you find out such, if you are fortunate enough to find out some person where you can surrender, then you can put questions before him. That Sanātana Gosvāmī is putting, that "What is my position? I think that I am very learned man, I am born of very aristocratic family and so on, so on, but actually, I do not know what I am. What is my position?" This is paripraśna, inquiry. Surrender, inquiry, and sevayā. That answer should be received in service mood.
Lecture on Teachings of Lord Caitanya -- Seattle, September 25, 1968:
Girl: " 'And therefore you know everything and you are free from all the miseries of material existence.' The Lord further replied that because Sanātana was in Kṛṣṇa consciousness, naturally, by the grace of Kṛṣṇa, he was already conversant with everything. 'But because you are humble, a humble devotee, you are asking Me to confirm what is already realized by you.' "
Prabhupāda: This is another point. Even one thinks that he knows everything, still, he, before the spiritual master, he should be blank slate, that "I do not know anything." That is the qualification of the disciple. He should approach the spiritual master as if he does not know anything. Go on.
Girl: "These are the characteristics of a true devotee. In the Nārada-bhakti-sūtra, it is said that one who is very serious about developing his Kṛṣṇa consciousness by the grace of the Lord has his desire for understanding Kṛṣṇa fulfilled very soon. The Lord said, 'You are a suitable person for protecting the devotional service of the Lord. Therefore it is My duty to instruct you in the science of God.' "
Prabhupāda: Here is another point, that one should not accept somebody as spiritual master all of a sudden. At the same time, the spiritual master also should not accept anybody as his disciple immediately. Now Sanātana Gosvāmī is proving himself that he's qualified disciple, and Lord Caitanya is accepting him, that "You are just the suitable person; therefore I shall accept you as My disciple and teach you the science of Kṛṣṇa consciousness." Yes.
Lecture on Teachings of Lord Caitanya -- Seattle, September 25, 1968:
Woman: What then is a master?
Prabhupāda: Master means who is master of the science. That's all. He must know everything of spiritual life. That is master.
Woman: Are there not many planes in mastership?
Prabhupāda: What is that?
Upendra: "Are there not many planes in mastership?"
Prabhupāda: Yes, there is. But you have to accept the standard platform by your advancement. Just like somebody accepts somebody as master, that is according to his own mentality. And somebody accepts somebody else as master, that is his mentality. But the highest, according to Vedic literature, Kṛṣṇa is the supreme master. Because all the ācāryas, all the spiritual masters of Vedic perfection, just like in the recent years Śaṅkarācārya, Rāmānujācārya, Madhvācārya, and Viṣṇu Svāmī, Lord Caitanya, all of them, they have accepted Kṛṣṇa as the supreme spiritual master. All of them. Even Śaṅkarācārya, he's impersonalist, still he has accepted Kṛṣṇa. Sa bhagavān svayaṁ kṛṣṇa. He says that the Supreme Personality of Godhead is Kṛṣṇa. That is mentioned in his commentary of Bhagavad-gītā. And what to speak of Vaiṣṇava ācāryas, they accept. And Caitanya Mahāprabhu, he says, yāre dekha tāre kaha kṛṣṇa-upadeśa (CC Madhya 7.128). If you want to become a spiritual master, then try to disseminate the teachings of Lord Kṛṣṇa. So that is our, so far we are concerned, Kṛṣṇa consciousness, our ideal spiritual master is Kṛṣṇa.
Lecture at Boys' School -- Sydney, May 12, 1971:
All right. Bhagavad-gītā, in the Thirteenth Chapter, you will find, it is described: the body and the knower of the body. Just like you think over your body, you think over your finger. You will understand that it is your finger. When I think of this finger, I know this is my finger. When I think of this leg, I think that "This is my leg." But I don't think your finger as my finger. This knower is individual, and he knows not everything but something of his body. I do not know everything of my body. Suppose I am eating, I am eating something. How this eatable substance transforms into vitamin secretion and how it is being distributed all over the body and is supplying the energy? Or take, for example, I have got my hairs, but I do not know how many hairs I have got. Is not that a fact? Can you count your hairs, how many hairs you have got? So, so many things we do not know even of our body, although I am claiming that "This is my body."
But there is another living being. He is supreme living being, Kṛṣṇa. He says that "I know everything of everyone's body." Ksetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata (BG 13.3). This is the verse. Ksetra-jña means the knower of the body. You are individual knower of your body; I am knower individually of my body. So everyone is knower of his own body. But there is another person, who says that "I know everything of everyone's body." Kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata. He is known as Paramātmā. The individual knower is known as ātmā, or soul, spirit soul. (aside:) Yes. You can sit down on the bench. Yes. The individual soul is called ātmā. But there is another soul, Supersoul. He is called Paramātmā. Paramātmā is God. Paramātmā is God, but ātmā and Paramātmā, both of them are cognizant. Both of them know things. Just like I know something about my body or I know something about this world. Similarly, there is another ātmā, supreme ātmā, who knows everything of this universe. He is sometimes called God or the Paramātmā or Kṛṣṇa, whatever He..., according to different language. So that God is also knower; you are also knower. So far knowing capacity is concerned, you are one with God.
Lecture Excerpt -- London, August 13, 1971:
I do not know. Similarly, we are so imperfect that we may have little knowledge even of our own body. We are eating, but how the eatables are being transformed into secretion, how they are becoming blood, how they are being passed through the heart, and it becomes red, and again diffuse all over the veins, and in this way the body is maintained, we know something, but how the work is going on, how this factory is going on, how the factory, machine, is working, we have very little knowledge. So indirectly we know that "This is my body." "Indirectly" means we have heard, but we have no direct knowledge. But Kṛṣṇa, the Supreme, the original of everything, He knows everything. Anvaya-vyatirekābhyām, indirectly and directly. Kṛṣṇa knows. I do not know how my body is working, but Kṛṣṇa knows. That is explained in the Bhagavad-gītā: kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata (BG 13.3). Kṣetra-jña... He is real, Supersoul. There is a Supersoul who is in knowledge of everything. That is explained in the Bhagavad-gītā: sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca (BG 15.15). Mattaḥ smṛtir jñānam apohanam. Full knowledge. I have no full knowledge of my body, but He has got full knowledge. I forget. What I did in the morning, early in the morning at four o'clock, if you ask me, I'll have to remember, "Yes, what I was doing?" We are so forgetful. Similarly, how we can remember of our past life? We are so forgetful. But Kṛṣṇa... (end)
Lecture at Caitanya Matha -- Visakhapatnam, February 19, 1972:
Arjuna, when he was, he was taking instruction from Kṛṣṇa, Kṛṣṇa says that this yoga system I explained to the Sun-god. And Arjuna inquired, "How is that Kṛṣṇa? Both You and me, we are born recently. How it is that You say that You explained to the Sun-god, long, long year, forty millions of years ago?" Kṛṣṇa answered this point, "My dear Arjuna, you are My eternal friend. You are always with Me. When I instructed the Sun-god, you were also present, but you have forgotten. I do not forget." That is the difference between Kṛṣṇa and Arjuna. Vedāhaṁ samatītāni (BG 7.26). Kṛṣṇa knows everything. Whatever has happened in the past, whatever will happen in the future, and what is happening at the present, vedāhaṁ samatītāni, but we do not know. First of all this is, we should understand this is the difference between God and the living entity. (break)
The jīva are explained in the Bhagavad-gītā as part and parcel of Kṛṣṇa. The example is given, just like the fire, big fire, and the sparks. The sparks are small, but, but in quality they are fire. They are not different from fire. If a spark of fire falls on your cloth, it will immediately burn. So the burning quality is there, either in the big fire or the small fire. Therefore, qualitatively we are one with God. The quality of burning. Another example is just like the drop of the ocean water. Chemical composition of this drop of ocean water is the same as the chemical combination of the big mass of water. So Kṛṣṇa, He is all-powerful. We are also powerful. Kṛṣṇa can create. We also can create. Kṛṣṇa can create, just like innumerable planets floating in the air. We can create a small, teeny aeroplane or sputnik flying in the air. You see.
Lecture -- Bombay, March 19, 1972:
Therefore Vyāsadeva says that the original person, or the Absolute Truth, must be conscious. (Sanskrit). Directly and indirectly He knows everything. In the Bhagavad-gītā it is also said, vedāhaṁ samatītāni (BG 7.26). Kṛṣṇa knows everything, past, present and future. That is also explained in the Fourth Chapter of Bhagavad-gītā, where Kṛṣṇa said that "Long, long ago I spoke this philosophy of Bhagavad-gītā to the sun-god." Vivasvān manave prāha imaṁ ivasvate yogaṁ proktavān aham avyayam. "This version of Bhagavad-gītā, avyayam, inexhaustible knowledge, was first spoken by Me to the sun-god."
- imaṁ vivasvate yogaṁ
- proktavān aham avyayam
- vivasvān manave prāha
- manur ikṣvākave 'bravīt
- (BG 4.1)
So at that time Arjuna inquired from Kṛṣṇa for clearance how Kṛṣṇa spoke millions of years ago this Bhagavad-gītā, all about this Kṛṣṇa consciousness, to the sun-god. He inquired as an ordinary man, "My dear Kṛṣṇa"—Kṛṣṇa was his friend and cousin-brother also—that "how can I believe that You spoke this Bhagavad-gītā millions and trillions of years ago to the sun-god?" What was the reply by Kṛṣṇa? The reply was, Kṛṣṇa said, (break) "...have forgotten. I remember all of it." "I remember all of it." That is the difference between Kṛṣṇa, or God, and the ordinary living entity. We have forgotten. If I ask you what you were doing last evening at this time, you will have to remember, "Yes. I was doing that. I forget." But Kṛṣṇa will not forget. Therefore, this is described here, (Sanskrit). He knows everything. (break) "I am sitting in everyone's heart." Sarvasya cāhaṁ hṛdi sanniviṣṭho mattaḥ smṛtir jñānam apohanaṁ ca (BG 15.15). "From Me there is remembrance; jñāna, knowledge; and forgetfulness."
Lecture Excerpt -- Tokyo, April 28, 1972:
So he will think, "It is chance that a simple little paper produced hundred dollars." He... Foolishly, he may think that "There is something magic. He has written something." But no; there is some arrangement. There is no question of chance. Everything, there is arrangement; everything is direction. But our insufficient brain... Because with our tiny brain we think that "We are all successful." We are all perplexed. Therefore, we rascals, we take it as chance and necessity, and like that. There is no chance. Even Brahmā could not—the actual creator of this universe. What you have created? He has created so many planets. So he could not, and what we are?
So these are rascaldom only. There is no question of chance, there is no question of accident. Everything is working under subtle laws, under subtle direction of Kṛṣṇa. Read it. If you understand Kṛṣṇa... Just like I was speaking that the devotee does not see how the flower is growing. He sees Kṛṣṇa is working. Just like a painter is painting some flower and I am seeing, so similarly, he sees Kṛṣṇa, Kṛṣṇa's hand in it. That is explained here. What is that? And as soon as you know the Lord, then you know everything. That is Vedic injunction. Yasmin vijñāte sarvam idaṁ vijñātaṁ bhavanti: "Knowing whom, one can understand everything very easily."
Lecture Excerpt -- Tokyo, April 28, 1972:
Pradyumna: "One who knows the..." (break)
Prabhupāda: Therefore our process is to know everything through Kṛṣṇa. That is perfect knowledge. Or through Kṛṣṇa's representative. That is perfect knowledge. Otherwise, śrama eva hi kevalam (SB 1.2.8). Śrama, śrama means laboring. Śrama eva hi kevalam. So, I think one verse is all right. Have kīrtana. (end)
Rotary Club Lecture -- Hyderabad, November 29, 1972:
When sometimes in the Vedic literature it is explained as God has no form, that does not mean He has no form. He has a form which is different from this form. Nirākāra. Nirākāra means not this ākāra. We can distinguish. Because in the śāstra it is said that sac-cid-ānanda-vigrahaḥ (Bs. 5.1), "eternal, blissful and fully cognizant." He knows everything. Just like in the Bhagavad-gītā it is said, vedāhaṁ samatītāni (BG 7.26). Kṛṣṇa says, "I know everything, past, present and future." That is knowledge. In the Śrīmad-Bhāgavatam it is also stated, janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ (SB 1.1.1). Abhijñaḥ: He knows everything. In the Bhagavad-gītā it is said also: kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata. Kṣetrajñaḥ. Kṣetrajña means the proprietor of the body, the owner of the body. Just like you are a spirit soul, owner of your body. I am also a spirit soul. I am owner of the body. I know to some extent the pains and pleasure of my body. You know, to some extent, the... I say "to some extent" because we are not... Although I am the proprietor of this body, still... I do not know how the body is acting, functioning, why there is pain, why there is pleasure. So many things, we do not know—partially we know—although I am the proprietor. If there is some defect in the bodily function, I cannot detect it. I go to another person, a physician. So although I am proprietor of this body, I do not know exactly what is functioning, how it is becoming in happy condition or in morose condition. So... But supposing that I know everything, but still, I do not know what is happening in your body. That is not possible. Therefore it is concluded that we are individuals. We are individuals.
Lecture at St. Pascal's Franciscan Seminary -- Melbourne, June 28, 1974:
When we fall down, then God comes to save us. So this is the difference between God and us, that we are also eternal and God is also eternal. We are also cognizant, God is also cognizant. In this way, qualitatively, you will find God and we are the same. But quantitatively we are different. So far consciousness is concerned, I am conscious about my bodily pains and pleasures, you are conscious about your bodily pains and pleasures. You are not conscious of my bodily pains and pleasure, I am not conscious of your bodily pains. But God is conscious of your consciousness and my consciousness and everybody. That is the difference between God and you and me. He knows what is pains and pleasure within you, He knows what is pains and pleasure within me or any living entity. He knows everything. Therefore He is all-cognizant, all-powerful, almighty. He knows everything. That is explained in the... Janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ (SB 1.1.1). He is cognizant of everything. He knows everything. In the Bhagavad-gītā also He says that "I know past, present, future everywhere." So consciousness is there. One is the supreme consciousness, and the other is this limited consciousness. So far we are concerned, our consciousness is limited, and so far God is concerned, His consciousness is unlimited. But we are both conscious. So far consciousness is concerned, the quality is one. But one, just like a drop of sea-water, Pacific Ocean. The taste is the same, salty, but a drop of water is very insignificant... (break)
Sunday Feast Lecture -- Atlanta, March 2, 1975:
So there is God's hand, but that hand is not like my hand. This is understanding. He can expand His hand millions and trillions of miles. That is His hand. That is explained in the Vedic literature. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). God is vigraha, is form, exactly like our form. But His form is sat cit ānanda. Sat means eternal, and cit means full of knowledge, and ānanda means bliss. So our body, this hand, this leg, this body, is not sac-cid-ānanda. It is not eternal; it will be finished. But God's body will never be finished. That is the difference. He has got His body, and I have got my body. But this body will be finished at a certain date, but His body will remain eternally. That is the difference between God's body and my body. Sat and cit. His body or He Himself knows everything, past, present and future, but I do not know what is beyond this wall. Therefore my knowledge is always imperfect, and God's knowledge is perfect. This is sac, cit. And ānanda. You see in our temple is... God is in dancing always. Caitanya Mahāprabhu, you will never see there is crying. No. Rādhā-Kṛṣṇa is enjoying. Kṛṣṇa is enjoying in the company of Rādhārāṇī. This is blissfulness. And although we have got our wife, there are so many difficulties to maintain. That's it. He has got His body, but His body is different from our this body. Although apparently He has got two hands, two legs, but they are unlimitedly potential, full of bliss. That's a... God can expand. As it is stated in the Bhagavad-gītā, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati: (BG 18.61) "The Lord is situated in everyone's heart.
Tenth Anniversary Address -- Washington, D.C., July 6, 1976:
One should inquire what is the Absolute. That is human life, to find out the Absolute Truth. So the next sūtra immediately says that Absolute Truth is that who is the source of everything. And what is that everything? Two things we find: animate and inanimate. Practical experience. Some of them are animate and some of them are inanimate. Two things. Now we can expand the varieties. That is another thing. But two things are there. So these two things, we see there is a controller above these two things, the animate and inanimate. So we have to inquire now whether the source of two things, animate and inanimate, what is the position? The position is explained in the Śrīmad-Bhāgavatam, janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ (SB 1.1.1). The original source of everything is abhijñaḥ. How? Anvayād itarataś cārtheṣu. If I have created something, I know everything, all details, anvayād, directly or indirectly, I know. If I manufacture something... Suppose if I know some special cooking, then I know all the details how to do it. That is the origin. So that origin is Kṛṣṇa. Kṛṣṇa says, vedāhaṁ samatītāni: (BG 7.26) "I know everything—past, present and future." Mattaḥ sarvaṁ pravartate. Aham ādir hi devānām (Bg 10.2). According to creation theory... Not theory, fact. Brahmā viṣṇu maheśvara. So these are the principle devatās. So Viṣṇu is the original. Aham ādir hi devānām. The creation, first Mahā-Viṣṇu; then from Mahā-Viṣṇu there is Garbhodakaśāyī Viṣṇu. From Garbhodakaśāyī Viṣṇu there is Kṣīrodakaśāyī Viṣṇu, expansion of Viṣṇu, and from Him, Brahmā comes. Brahmā is born out of Garbhodakaśāyī Viṣṇu on the lotus flower, then he gives birth to Rudra.
Departure Talks
Departure -- Los Angeles, October 5, 1972:
There must be some cause. We do not accept anything as chance. No. There is no chance. There is cause. Everything has got cause. So the original cause is Kṛṣṇa. So our knowledge is perfect therefore. We know the cause. So you chant this mantra, govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **, and you will be in full knowledge. Yasmin vijñāte sarvam idaṁ vijñātaṁ bhavanti. In the Vedānta-sūtra, Vedic language, it is said, "If you know simply Govinda, the Supreme Personality of Godhead, then you know everything. All knowledge is perfect." So try to understand Kṛṣṇa; then all other categorical knowledge will be revealed. Spiritually, knowledge is revealed. By material senses we try to acquire knowledge, but that is always, remains imperfect. And if you receive knowledge from the original person, then your knowledge is perfect.
Philosophy Discussions
Philosophy Discussion on Immanuel Kant:
Prabhupāda: Yes. That means he should not become independent, but he advocates in the beginning that everyone should be independent. So that is not right proposal. One should be dependent on authority, and that authority should be recognized or well established. Then knowledge is possible.
Hayagrīva: He writes, "Absolutely no human reason can hope to understand the production of even a blade of grass by mere mechanical causes."
Prabhupāda: Yes. Therefore he has to know everything from the person or authority who knows that thing. That means this is perfect way of understanding, to take knowledge from the authority who is actually cognizant and knows things as they are.
Hayagrīva: He believes that behind nature or mechanical laws, he says that crude matter, or prakṛti, should have originally formed itself according to mechanical laws or automatically; that life should have sprung from the nature of what is lifeless. That matter should have been able to dispose itself into the form of a self-maintaining purpose is contradictory to reason. Simply by using our reason we can intuit the creator behind the creation.
Prabhupāda: No. Unless there is a brain... Matter has no brain. Matter cannot combine together without a brain behind. That brain is the Supreme Lord, God. That is quite reasonable. And if somebody thinks matter automatically combines together and becomes the sun, becomes the moon, so bright, without any brain behind it—that is ludicrous.
Philosophy Discussion on Immanuel Kant:
Hayagrīva: He says this can be intuited, but not known.
Prabhupāda: Not known? To foolish man everything is unknown, but to a man who is in knowledge, he knows everything. From the authority or my direct perception, somehow or other the knowledge is there. So "unknown" means that he doesn't care to know. Where to take knowledge he doesn't know, neither he personally knows; therefore it is unknown.
Hayagrīva: For him we cannot experience God through our senses.
Prabhupāda: No, that is not possible. We always say that when God explains Himself, that is also not to everyone—only to the devotees. The devotees can accept the Personality of Godhead as He instructs. A nondevotee or atheist he cannot understand; he simply speculates. But by speculation it is not possible to understand God.
Hayagrīva: Kant says that speculative reason is unable to attain to a sure or adequate conception of God.
Prabhupāda: Yes. That is our..., that the speculator cannot reach vicinity of God. It is not possible. Athāpi te. Only one can understand by the mercy of God, and this mercy is bestowed upon a person who is devotee, who is surrendered to God. Otherwise this mercy is reserved, as it is stated in the Bhagavad-gītā, nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ: (BG 7.25) "I am not revealed to everyone and anyone; rather, I am covered by yoga-māyā." Because revelation means when one becomes devotee this covering curtain is... What is called, curtain?
Philosophy Discussion on William James:
Prabhupāda: So the pigeons or the sparrows or the doves are doing the same thing in India as in America. It does not mean these pigeons have gone to America from India.
Śyāmasundara: So it's intuitive.
Prabhupāda: But because they are Kṛṣṇa's... As Paramātmā is there, within the heart of the pigeon in India and America, they are acting similarly. Therefore original experience comes from God. And He says that "I know everything past, present, and future." That is real experience.
Śyāmasundara: So his definition of reality is pure experience, or...
Prabhupāda: He cannot give any definition of reality because he has not experienced. He has not perfectly experienced, so how he can give the definition of reality? What definition he is giving, that is not reality. He has no experience. He is developing experience. So how he can give a definition of reality?
Śyāmasundara: Actually, he is defining the process.
Prabhupāda: What is that process?
Śyāmasundara: The process is to understand reality, but he is not describing reality.
Prabhupāda: He says that reality?
Śyāmasundara: He says that reality is the stream of consciousness or the flux of life.
Prabhupāda: A jugglery of words, that's all.
Philosophy Discussion on Jacques Maritain:
Śyāmasundara: He says that God knows reality as it exists and it has the potentiality to become. In other words, He knows everything.
Prabhupāda: He knows. Vedāhaṁ samatītāni (BG 7.26). Kṛṣṇa says, "I know everything, past, present and future." You have nothing like that, past, present and future. The past, present and future is concealed due to our, these temporary material bodies.
Śyāmasundara: He says that the human being is nature's most perfect creation.
Prabhupāda: That's it. We also accept that. So after many, many births, 8,400,000 species of life, one gets this human form of life, and that also, civilized life, that also, in India, following the Vedic principles, that is the highest birth.
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.
Śyāmasundara: But if there was no-one...
Prabhupāda: But if the child will speculate, well then (indistinct) speculate?
Śyāmasundara: Well this isn't a philosophy for children exactly. It's supposedly for very intelligent men.
Prabhupāda: Anyone who is following the principle, he's no better than a children. He's a child. This man is no better than a child, because he is speculating something important. He wants to study this leaf without any other sense. Then he is a child.
Philosophy Discussion on Sigmund Freud:
Prabhupāda: That, that means he has no clear conception of God, because God has to take power from some parliament. God does not take power from anyone. He is God. That is described in the Śrīmad-Bhāgavatam, that janmādy asya yataḥ anvayād itarataḥ ca artheṣu abhijñaḥ svarāṭ (SB 1.1.1), that the Supreme, God, or Supreme Truth, Brahman, He knows everything. He knows everything in details. And wherefrom? Abhijñaḥ. He is, abhijñaḥ means completely in awareness. Then the question may be raised that "How He got this complete knowledge? From whom He received?" The answer is immediate, svarāṭ. Svarāṭ means independent. That is God. If one has to take knowledge from Mr. Freud, then he is not God. Anyone, if you come to that person that He is independent, parāsya śaktir vividhaiva śrūyate svābhāvikī (Cc. Madhya 13.65, purport), naturally He is all-perfect. He hasn't got to become perfect by some process or from some authority. That is God. He is all-perfect automatically. That is God.
Philosophy Discussion on Carl Gustav Jung:
Prabhupāda: Yes. Guru. Guru, that is required: tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12). That is Vedic process. To have, to possess perfect knowledge one must have guru, and guru means one has..., one is actually representative of God, not theoretically, but one who has practically seen and experienced God. We have to approach such guru then by service and by surrender, and by sincere inquiries we shall be able to understand what is God. That is required. The speculation is no use. Athāpi te deva padāmbuja-dvaya-prasāda-leśānugṛhīta eva hi, jānāti tattvam (SB 10.14.29). This is the statement of Vedic literature. "My Lord, one who has received a little mercy and favor of Your Lordship, he can understand. Others may speculate for millions and millions of years, avacintya-tattve. Still they will remain in the fathom of inconceivable energy. There is no possibility." This is not the process. It clearly described in the Bhāgavata, bhaktyā mām abhijānāti (BG 18.55), simply through the process of bhakti. Bhakti means śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23), hearing, chanting about Viṣṇu, always remembering Him. Satataṁ kīrtayanto mām (BG 9.14). That is the process. Always glorify the Lord, and devotee's only business is to glorify. That is devotee. Naivodvije para duratyaya-vaitaraṇyās tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ (SB 7.9.43). A devotee's consciousness is always drowned in the ocean of the pastimes of the Supreme Lord, unlimited activities, and devotees always think of that activities. Tvad-vīrya-gāyana-mahāmṛta, that is, means that drowned in the ocean of the activities of the Supreme Personality of Godhead. So that is transcendental bliss, and one should learn how to be always merged in the ocean of God consciousness. That training is given by the spiritual master; therefore one must have, ācāryavān puruṣo veda. One who is under the direction of ācārya, he knows everything about God. (break)
Hayagrīva: He gave the following criticism of Sigmund Freud. He says, "Sexuality evidently meant more to Freud than to other people. For him it was something to be religiously observed."
Philosophy Discussion on Bertrand Russell:
Prabhupāda: That is the proof. He gives there. Guru—the next line says who is guru: śrotriyaṁ brahma-niṣṭam. He has heard the truth from the paramparā system, and the result of his hearing-he's firmly convinced and fixed up in Kṛṣṇa consciousness. So when one can finally see that one is fixed up in Kṛṣṇa consciousness and he answers all questions on the authority of śāstra, he's guru. This is the proof of it(?). Just like we, whenever we say something, we immediately support it by quoting from Bhagavad-gītā, Bhāgavata, Vedas. This is called knowledge. And the result of knowledge-fixed up in Kṛṣṇa consciousness, firm. Nobody can deviate. That is guru. Two sides: one side is that he knows everything from authoritative source. And he, as the result, is fully Kṛṣṇa conscious. These two things are the symptoms of guru.
Śyāmasundara: This Bertrand Russell says that the world consists of a number of simple facts, each independent of all the others yet related externally to each other.
Prabhupāda: What are those facts?
Śyāmasundara: Well, everything that we see and perceive is individually separate, atomic, he calls it. So that the world consists of millions, of billions, numberless simple facts. They're externally related, but they're still independent of each other.
Prabhupāda: Yes. They're not independent; they are dependent. Who makes that separate? How do I separate them? There is no answer for that. They see simply that things are separate, but how they are separated, wherefrom they have come? That means superficial observation. But our Vedic process is to find out the original source. That is factual knowledge. We can, just like (indistinct) because you are scientist, that if we are talking not according to the scientific facts, it is counter to the facts, then, you are modern scientist, so if you find that there is something we are talking which does not corroborate with the scientific statement, you can point out.
Philosophy Discussion on The Evolutionists Thomas Huxley, Henri Bergson, and Samuel Alexander:
Śyāmasundara: He says that the next stage of evolution, the qualities of the next stage we cannot know at this point.
Prabhupāda: No. He cannot... He does not know, but we know. (chuckles) He has no... He is unfortunate. He has no connection with Kṛṣṇa; therefore he does not know. But one who has got Kṛṣṇa as his master, as his teacher, he knows everything. Yasmin vijñāte sarvam evaṁ vijñātaṁ bhavanti. This is the Vedic injunction. If you simply understand Kṛṣṇa, then you understand everything. That's all.
Śyāmasundara: He says that man, being a part of God, that he is capable of cooperating with God to make further progress in the universe.
Prabhupāda: That is... Yes. That is his life, to cooperate with God. That is his real life. But here in this material world he is simply noncooperating. He's simply noncooperating. Unless he is noncooperating, why Kṛṣṇa says that "You surrender unto Me." That is simply noncoop... Anything here, karma, jñāna, yoga, anything... Other animal life, you throw away. Even in the higher level of human life, where karma is regulated, jñāna is there, knowledge is there, and yoga is there, but because there is no surrender to Kṛṣṇa, they will not help you to become happy. So that... Caitanya-caritāmṛta says bhukti-mukti-siddhi-kāmī sakale aśānta. Aśānta means restless. Restless. Bhukti means karmīs. They want simply sense enjoyment. They are called karmīs.
Philosophy Discussion on Johann Gottlieb Fichte:
Prabhupāda: So we, we give that ultimate ought to be that you will become surrendered soul to Kṛṣṇa. That is ultimate ought to be.
Śyāmasundara: And he says that everything should be seen in relation to that what ought to be (indistinct).
Prabhupāda: Yes, that is our philosophy. If it is approved and Rūpa Gosvāmī says, ānukūlyena kṛṣṇānu-śīlanaṁ (CC Madhya 19.167), our ought to be is what is Kṛṣṇa approves or His representative approves. That is ought to be. Our standard. Otherwise it is not, not ought to be. Therefore we accept our guidance (indistint). Tad vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). Therefore Vedas say that one must approach a bona fide spiritual master, in order to be fully in knowledge. Ācāryavān puruṣo veda. These are Vedic injunctions. One who has accepted a bona fide spiritual master, he knows everything. Ācāryavān puruṣo veda. Veda means in knowledge. So ācāryavān, one who has accepted ācārya. Therefore our principle is to follow the ācārya. In Bhagavad-gītā also it is said, ācārya upāsanam, one must worship ācārya, to go to the right knowledge. So that is our philosophy.
Śyāmasundara: In his epistemology or his study of knowledge he said that events are not made necessary by causes, but that everything is motivated by its own purpose. In other words if I drop this...
Prabhupāda: That means there is no chance.
Philosophy Discussion on Johann Gottlieb Fichte:
Śyāmasundara: So he says that we come into this world and these objects are here...
Prabhupāda: Janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ svarāṭ (SB 1.1.1). (indistinct). He is the originator of everything, anvayād itarataś ca artheṣu, indirectly, directly, whatever there are, He knows everything. I do not know who has manufactured this, I see only but I do not know (indistinct).
Śyāmasundara: He says we come into this world and we posit or we bring into existence the material objects, non-ego objects but the duty of the practical reason to guide these objects properly, to utilize them according to the practical will.
Prabhupāda: Then you require the shelter of Vedas. He will give you direction how to live. You have come in this material world for fulfilling your material desires therefore the Vedas give you direction that you try to fulfill your desires in this way, so that one day you may come to your original.
Philosophy Discussion on Aristotle:
Prabhupāda: Yes.
Hayagrīva: So his, his...
Prabhupāda: It may be that you know something about God. Then you have to admit that you do not know everything about God. So their knowledge is imperfect. Our point is that we know everything of God from God. So that knowledge is perfect. As Kṛṣṇa said in the Seventh Chapter, that mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. "If you concentrate your mind on your attachment to Me, and if you execute yoga meditation, always thinking of Kṛṣṇa, that is Kṛṣṇa consciousness. Then you understand Me fully and without any doubt." So instead of speculating in God, if we simply think of God, that will help us. To escape from darkness, if you speculate about the sun by some suggestion, by some concoction, this is one kind of knowledge. But if you actually come out of the darkness and see the sun, then it is complete (indistinct).
Philosophy Discussion on Aristotle:
Hayagrīva: Here's another point. Aristotle says that it is not material objects that are trying to realize God, like as Plato says, but God realizing Himself through material objects. God does this in a variegated way and in an infinite way. So God realizes the potentiality of a rose or of a man by creating a rose, a flower, a man that is perceivable by the material senses. So the world is more real to Aristotle than it is to Plato.
Prabhupāda: If God has created the material world and material variety, so means He is in full awareness how to do things nicely. That is perfectness of God. He knows everything how to do it perfectly, naturally. Just like even a child, we get daily experience, when we offer some cake in the Deity room, the child immediately takes it and puts in the mouth. Although she is very small baby, (s)he doesn't require any education about taking the cake and what to do with it. Immediately puts in the mouth. So this natural, what is called, knowledge, that is God's knowledge. He knows everything perfectly well, and when He produces a rose flower, it is all-perfect. That is God's... God is not..., He has to get the knowledge through some source. He is already in awareness of everything. That is God. So He hasn't got to know His capacity through matter.
Hayagrīva: Now Aristotle would say that the flower is real because it has its basis in the ultimate reality, God.
Prabhupāda: That..., how God can be not in knowledge? He is full in knowledge. That is God.
Philosophy Discussion on Thomas Aquinas:
Hayagrīva: So he concludes we must obey God rather than men, in terms of laws.
Prabhupāda: Yes. We can obey such man who obeys the laws of God. Otherwise they..., it is useless to obey an imperfect person. Andhā yathāndhair upanīyamānāḥ (SB 7.5.31). To obey the imperfect person means just like a blind man following other blind man. So what benefit he will get? If one blind man is begging help from others, "Please help me in crossing the road," if another blind man comes and he says, "Yes, come on with me," so what will be the result? Both will be crushed by accident. So any, any person who does not follow the instruction of the Supreme Controller, he is a blind person. He cannot lead. As we are concerned, we therefore don't accept the so-called scientist's or philosopher's belief. They say, "We believe," "Perhaps it may be like this." These are all doubtful declaration. There is no truth in it. If there is any truth, that is also doubtful. Why should we risk our life by following such blind man who is thinking, who is believing, but he has no clear knowledge? Therefore we have decided to take lesson from the Supreme Person, Kṛṣṇa, who knows everything perfectly well. Vedāhaṁ samatītāni (BG 7.26). He knows past, present and future, and what is our benefit, welfare, everything. So we should follow Kṛṣṇa instead of so-called blind philosophers.
Philosophy Discussion on Rene Descartes:
Prabhupāda: But they are finite. They are finite, very small particle. That I have already explained many times, that the creative force is in me. I can create also. Now in the modern scientific knowledge, so I have created a big plane floating in the air, but I cannot create another planet with so many mountains and vast water, oceans, and trees. That I cannot do. That is done by God. This planet is also floating in the air and the tiny 747 plane is also floating in the air. So that is created by me, infinite, ah, finite. I have no other more power. Even if I float a city like plane, still I am finite. But God has created this planet or many other planets with so many things—mountains, seas and forests and cities and so many. That is the difference between... The creative power is there. Because I am part and parcel of God, I have got that creative power. So I have got also little knowledge. I know my knowledge within my atmosphere, but God knows everything. That is explained, janmādy asya yataḥ (SB 1.1.1), abhijñaḥ, itarataś ca. Abhijñaḥ, abhijñaḥ means He knows everything. In the Bhagavad-gītā also it is said, vedāhaṁ sarvam, "I know everything." That is the difference. When Arjuna questioned Kṛṣṇa that "How it is that You remember millions of years ago, You taught Bhagavad-gītā?" And that Kṛṣṇa says, "Yes, that is the difference between you and Me. I remember; you forgot." So therefore in all cases God is also living being, I am also living being, but I am very, very small, finite, and He is infinite. He is also living being. (break)
Philosophy Discussion on Rene Descartes:
Prabhupāda: But that is free will. He misuses his. Just like a thief, he knows that his stealing, it is bad, but still he does it. That is free will. He cannot check his greediness, so in spite of his knowing that he is doing wrong thing—he will be punished, he knows; he has seen another thief, he was punished, he was put into prison—everything he knows, but still he steals. Why? Misuse of free will. Unless there is misuse of free will, there is no question of free will.
Hayagrīva: In a sense he says that when one knows God he knows everything else, because...
Prabhupāda: Yes. If he knows God and follows the instruction of God then he is right, and as soon as he goes against the instruction of God, then he is wrong. That is stated in the Bhagavad-gītā: "Now I have given you all instruction. It is up to you to accept or reject." Yathecchasi tathā kuru (BG 18.63). That is free will. So now it depends on me whether I shall act according to the instruction of God or I shall act according to my whims, according to my sensual inclinations.
Philosophy Discussion on Thomas Henry Huxley:
Prabhupāda: That is also not. He is not separated. He is, brahman and ātmān, they are existing, co-existing, and that is explained in the Bhagavad-gītā in the chapter "Kṣetra and Kṣetrajña." The body is the field, and the ātmā, individual soul, is the owner of the field or the worker in the field. So it is also said there is another owner, kṣetra-jñaṁ cāpi māṁ vidhi. As the individual is working in the body, similarly, there is another soul working in the body. So what is the difference between the two? The two is different that the individual soul knows only about his own body, but the other soul, Supersoul, He knows everything of every body. That is the difference. I know the pains and pleasure of my body. I do not know the pains and pleasure of your body. But this Supersoul, He knows the pains and pleasure of this body, of that body, of millions and millions of bodies. That is the difference between the two souls. But the two souls are there. One is called Supersoul, paramātmā, and the individual soul is called ātmā. So ātmā and paramātmā are there. The difference between them is that ātmā knows about his own body and the paramātmā knows everything of all bodies. That is the difference.
Philosophy Discussion on Samuel Alexander:
Prabhupāda: He is, He is person, but He is not a person like us. But sometimes, due to our poor fund of knowledge... That is explained, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). "These rascal, because I am here talking with Arjuna just like a human being, they are thinking that I am also a human being." No. He is infinite, Arjuna is finite. That is explained in the Fourth Chapter also, that "Arjuna, you are doubtful how I can remember that I spoke this philosophy to sun-god some millions of years ago." Naturally a finite man cannot remember how one can remember. "That is the difference between you and Me, that I know everything; you forget. So although you are living being eternal, I am also living being eternal, that is the difference between you and Me."
Hayagrīva: He says, "God's body is not spaceless nor timeless, for it is space/time itself."
Prabhupāda: Yes. Everything emanates from Him, so there is nothing separate from God. God includes everything. That is the conception of God. Janmādy asya yataḥ (SB 1.1.1). Everything has emanated from Him.
Purports to Songs
Purport to Parama Koruna -- Atlanta, February 28, 1975:
So in this way, after many rejections, when Rāmānanda Rāya came to this version, jñāne prayāsam udapāsya, Caitanya Mahāprabhu did not say that it is useless. Eho haya: "Yes, it is nice." Eho haya: "It can be accepted." That is the beginning, that don't try to speculate. Just become humble and meek and hear from the realized soul. Namanta. Jñāne prayāsam udapāsya namanta eva. Just become submissive. Do not think that you know by everything. That is your illusion, māyā. Because you cannot know everything. You can, you may know something. That is not possible that you know everything.
So to know everything perfectly you cannot do it simply by speculating or handling your senses, imperfect senses. San-mukharitāṁ bhavadīya-vārtām. You hear from the realized soul. So Kṛṣṇa, hear from Kṛṣṇa. That is He is perfect. And sthāne sthitāḥ. To hear about Kṛṣṇa, you do not require to change your position. Sthāne sthitāḥ. You are medical man? That's all right. Remain medical man. You are scientist? That's all right. You are lawyer? That's all right. You are fool? That's all right. (laughter)
| Page Title: | Know everything (Lectures) |
| Compiler: | Mayapur |
| Created: | 06 of Oct, 2011 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=204, Con=0, Let=0 |
| No. of Quotes: | 204 |