Go to Vanipedia | Go to Vanisource | Go to Vanimedia


Vaniquotes - the compiled essence of Vedic knowledge


Logic (Lectures)

Lectures

Nectar of Devotion Lectures

The Nectar of Devotion -- Vrndavana, October 27, 1972:

Pradyumna: "The devotees eternally live in the ocean of devotional service, and they do not care for the rivers. In other words, those who are pure devotees always remain in the ocean of transcendental loving service to the Lord and have no business with the other processes which are compared to the rivers that only gradually come to the ocean. Śrīla Rūpa Gosvāmī prays to his spiritual master Śrīla Sanātana Gosvāmī for the protection of Bhakti-rasāmṛta-sindhu, the ocean of the pure nectar of devotional service, from the argumentative logicians who unnecessarily meddle in the science of service to the Lord. He compares their arguments and logic to volcanic eruptions in the midst of the ocean."

Prabhupāda: Yes. Na tāṁs tarkeṇa yojayet. Acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet. Simply by arguments, logic, you cannot understand Kṛṣṇa. That is the Vedic injunction. Tarko apratiṣṭho. You cannot establish the truth by simple logic and arguments. You may be very great logician, but somebody may come who is greater logician than you, and he defeats you. That is going on. Tarko apratiṣṭha śrutayo vibhinnām. Now, if you read the Vedas, you'll find some contradiction. Not contradiction. But to the neophyte, it appears to be contradiction. Just like we have cited the example that animal stool is impure, but cow dung is pure. So by logic you can say that "Cow dung is also the stool of an animal. How it becomes pure?" But in Vedas you'll find such things. Therefore by simple studying, without surrendering yourself to the spiritual master, you'll find all these contradictions and you'll be bewildered. Śrutayo vibhinnā. They are not vibhinnā. But to our limited knowledge, sometimes they appear as vibhinnam, different. Śrutayo vibhinnaṁ nāsau munir yasya mataṁ na bhinnam. And you won't find a philosopher who does not agree, who does not disagree with our philosophers.

The Nectar of Devotion -- Vrndavana, October 27, 1972:

So to take shelter of the lotus feet of the Supreme Personality of Godhead... Just like Rūpa Gosvāmī's described, describing herewith that he wants to take shelter of the ocean, deep into the ocean, and he doesn't care for the rivers. And the, what is called? Bharavagni (?)? There is some whirling pool in the water. That is compared with the arguments. Sometimes these logicians, they create argumental calamity in the process of devotional service. But Rūpa Gosvāmī recommends that we should not be deviated by the arguments, karmīs, jñānīs and yogis. Let them do their own business. We do not care for them. We give them respect as far as possible, but we don't, don't accept the path of karma-jñāna-yoga. Jñāna-karmādy-anāvṛtam (CC Madhya 19.167). Jñāna-karmādy-anāvṛtam. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (Brs. 1.1.11). We should not be deviated by the process of karma-jñāna-yoga. That is pure devotional service, śuddha-bhakti. Śuddha-bhakti. We should stay. We should fix up in śuddha-bhakti path. That is the recommendation of Śrīla Rūpa Gosvāmī. Go on.

The Nectar of Devotion -- Bombay, January 9, 1973:

Pradyumna: "Śrīla Rūpa Gosvāmī prays to his spiritual master, Śrīla Sanātana Gosvāmī, for the protection of Bhakti-rasāmṛta-sindhu, 'The Ocean of the Pure Nectar of Devotional Service,' from the argumentative logicians who unnecessarily meddle in the science of service to the Lord."

Prabhupāda: Yes. Logicians, nyāya, what is called?

Devotee: Mīmāṁsā.

Prabhupāda: Mīmāṁsā. Mīmāṁsā. Mīmāṁsā jara (?). So Kṛṣṇa is not subjected to this logic, mīmāṁsā, grammar. No. Kṛṣṇa is transcendental. Therefore, Śaṅkarācārya says,

bhaja govindaṁ bhaja govindaṁ
bhaja govindaṁ mūḍha-mate
prāpte sannihite maraṇe
na hi na hi rakṣati ḍukṛñ-karaṇe

Ḍukṛn, du-prata, kṛñ-prata, these are grammatical jugglery. So these Māyāvādīs, they coin words by grammatical jugglery. This word may be meant, may be meaning like this. They're all grammatical jugglery.

The Nectar of Devotion -- Bombay, January 9, 1973:

Pradyumna: "He compares their arguments and logic to volcanic eruptions in the midst of the ocean."

Prabhupāda: Yes. Sometimes they create havoc. Because these Māyāvādīs, Kṛṣṇa gives them intelligence. Because he wants to, he puts forward his logic to kill Kṛṣṇa, or to forget Kṛṣṇa. Kṛṣṇa also gives his intelligence, "Yes, you talk like this so that you will forget forever." Yes. (laughter). "You talk like this." Mattaḥ smṛtir jñānam apohanaṁ ca, Kṛṣṇa says. Sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca (BG 15.15). Kṛṣṇa can give you. If you actually want Kṛṣṇa, He'll give you intelligence. Dadāmi buddhi-yogaṁ taṁ yena mām upayānti te. Kṛṣṇa is very cunning also. This man is trying to forget Me, to mislead others. He is misleading himself, others cannot be mislead, for the time being, but he is misled for good. Tān ahaṁ dviṣataḥ krūrān kṣipāmy ajasram eva yoniṣu (BG 16.19). These asuras, on account of their enviousness upon Kṛṣṇa, to prove that there is no Kṛṣṇa, there is no God, so these people are put into andhā yoni. Andhā yoni means in such, just like animals. They cannot understand about Kṛṣṇa. Kṣipāmy andhā yoniṣu. So that is Kṛṣṇa's punishment, that "He wants to forget Me, he wants to kill Me. All right, he, let him be put into such birth that he may not know what is Kṛṣṇa for many, many births." Yes, go on.

The Nectar of Devotion -- Vrndavana, November 12, 1972:

Pradyumna: "To support this statement there are many authoritative assertions by the learned scholars of bygone ages. According to their general opinion, a person may become governed by certain convictions derived by his own arguments and decisions. Then another person, who may be a greater logician, will nullify these conclusions and establish another thesis. In this way, the path of argument will never be safe or conclusive. The Śrīmad-Bhāgavatam recommends therefore that one follow in the footsteps of the authorities. Here is the general..."

Prabhupāda: Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). You cannot come to the conclusion what is śraddhā and sādhana by simply argument. Tarko apratistha. By argument, we cannot establish. Śrutayo vibhinnā. The scriptures are many varieties. Śrutayor vibhinnā nāsau munir yasya mataṁ na bhinnam. And every philosopher must differ with another philosopher. Therefore, mahājano yena gataḥ sa panthāḥ: We have to follow the footprints of great authorities.

The Nectar of Devotion -- Calcutta, January 25, 1973:

Devotee: (reading) "...of bygone ages. According to the general opinion, a person may become governed by certain convictions derived by his own arguments and decisions. Then another person, who may be a greater logician, will nullify these conclusions and establish another thesis. In this way the path of argument will never be safe or conclusive. The Śrīmad-Bhāgavatam recommends, therefore, that one follow in the footsteps of the authorities."

Prabhupāda: Yes. To make progress in devotional service, one cannot manufacture anything. The authoritative statements of ācā ryas, that we'll have to follow. Mahājana yena gataḥ sa panthāḥ. We should not manufacture, invent anything. As they are stated in the śāstras, confirmed by spiritual master and ācāryas, that will be accepted. Nobody can say, "I think devotional service should be like this." No. Therefore spiritual master is the guidance. He is the representative of the ācāryas. In this way, we should make progress, not by concoction.

Sri Caitanya-caritamrta Lectures

Lecture on CC Adi-lila 7.8 -- Vrndavana, March 15, 1974:

That comes from the Supreme Lord. Rāsādi-vilāsa. Because Kṛṣṇa has the business of dancing and we are part and parcel of Kṛṣṇa, so we have got the same spirit of dancing. But because we are in the material world, the material covering has perverted the dancing propensity. Otherwise, wherefrom we get the idea of dancing? Janmādy asya yataḥ (SB 1.1.1). The Vedānta-sūtra says that everything is born of the Absolute Truth. So unless the Absolute Truth has got this dancing propensity, wherefrom we get it? This is the logic. We cannot have anything without that thing being present in the Supreme Absolute Truth. That is the meaning of janmādy asya yataḥ (SB 1.1.1). But this dancing, our dancing, ball dancing, and that dancing is not the same. This is perverted reflection with inebrieties, dissatisfaction, frustration. But in the dancing of Kṛṣṇa there is no such things. No inebrieties, no frustration. Because that is not false; that is real.

Lecture on CC Adi-lila 7.49-65 -- San Francisco, February 3, 1967:

Because, unless one is conversant with logic, arguments and Vedic literature, it is very difficult to defend. The more you can defend from the attacks of atheist, the more you should understand you have advanced in Kṛṣṇa consciousness. The atheists, generally, they will attack you, undoubtedly. But you have to defend yourself. So that is the business of the persons who are in the intermediate position.

ihā śuni rahe prabhu īśat ha-iyā
sei kāle eka miśra milila āsiyā

Eka vipra milila āsiyā. Now, while they were talking, Lord Caitanya and His two devotees, Tapana Miśra and Candraśekhara, so two, one brāhmaṇa came to invite Lord Caitanya.

Lecture on CC Adi-lila 7.66-76 -- San Francisco, February 6, 1967:

Even when He was sixteen years old, He defeated another very learned fellow from Kashmir. So He was reputed scholar, and He was known. And Prakāśānanda Sarasvatī knew it that Caitanya Mahāprabhu, even in His gṛhastha āśrama or in His householder life, He was a teacher of nyāya, logic, and He's great learned man. He knew it. But Caitanya Mahāprabhu says that "My spiritual master found Me a rascal, a fool (CC Adi 7.71). Therefore he said that 'You have no chance for understanding Vedānta. Therefore You take to this principle: chant simply Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare.' " What is the purpose of presenting Himself as fool and rascal? The idea is that in this age, 99.9% are fools and rascals; therefore it is very difficult for them to understand what is the purpose of Vedānta. He's representing Himself as one of the fools and rascals.

Lecture on CC Madhya-lila 6.254 -- Los Angeles, January 8, 1968:

We have forgotten our father. We have forgotten God. The modern civilization, wherever you go, they say that "We are secular state." Secular state. Secular state means without knowing who is the father of the mankind. That is secular state. But the Sārvabhauma Bhaṭṭācārya, a great logician during the time of Lord Caitanya, he was also godless. And generally, the so-called learned philosophers, scientists, or so-called educators, they deny the existence of God. They depend more or less on their experimental knowledge of science. But actually, the fact is that there is God. There is God. In every religion they accept there is God, and actually, the fact is there is God. In the Vedic literatures it is accepted, janmādy asya yataḥ (SB 1.1.1). And in the Bhagavad-gītā it is clearly said by Kṛṣṇa that "I am the father." Not only one place, in many other places. I am especially referring to the Bhagavad-gītā because most of you, you're acquainted with the study of Bhagavad-gītā.

Lecture on CC Madhya-lila 6.254 -- Los Angeles, January 8, 1968:

So Sārvabhauma Bhaṭṭācārya, he was a great logician. He was unfaithful. Not... He was moralist, but he had no faith in God, or impersonalist. There are many persons who have faith in something superior or absolute, but they do not believe in the personal nature of God. But here, from the Bhagavad-gītā, we can clearly understand, from Bhāgavata we can clearly understand, from Vedānta philosophy we clearly understand that God is person, a person like you and me. Take, for example, in the Vedānta-sūtra, the first aphorism is janmādy asya yataḥ (SB 1.1.1). The first sūtra is athāto brahma jijñāsā: "Now you have to understand what is Brahman, or what is the Absolute Truth." The next aphorism is, immediately, that "The Absolute Truth is that from whom everything emanates, the original source of all emanation." Janmādy asya yataḥ (SB 1.1.1). Janma, janma means birth. Ādi means et cetera. But janma, where there is birth, there is death and there is existence. Whenever there is birth, you must know there is death also.

Lecture on CC Madhya-lila 6.254 -- Los Angeles, January 8, 1968:

These boys, the sincere boys and girls who are helping me, who have joined this movement, they are doing. This center was started also by one boy. I have come for the first time here. Now I will request you that this movement is nothing sectarian or anything bluff. It is the movement as the necessity of the human society. You join it, you consider it. You put your logic, arguments. In every way, you'll find that this is the necessity of the present day.

So not only one center in Los Angeles, but you open centers in every village, every country, every home. And the process is very simple. You chant Hare Kṛṣṇa and dance in ecstasy and everything will come within yourself gradually. Everything will come. You'll practically feel how you are becoming reformed. There is no need of wasting time. This Hare Kṛṣṇa movement can be done at home, outside home, when you are working, when you are walking, every moment. So try to understand this movement and try to follow it. It is not sectarian; it is the need.

Lecture on CC Madhya-lila 20.108-109 -- New York, July 15, 1976:

So they do not know these things, the rascal civilization. Just like dancing like dog, that's all. This is rascal civilization. They have no responsibility of life, and dancing like dog. No. The Kṛṣṇa consciousness movement is very scientific movement. Everyone should try to understand. If he wants to understand through science, through philosophy, through logic—in any way—through religion, through culture—anyway he wants to understand, we have got volumes of books. Try to understand. It is not a bluff. It is all scientific. So either you accept as Kṛṣṇa, as Caitanya Mahāprabhu said, that jīvera svarūpa haya nitya kṛṣṇera dāsa... (Cc. Madhya 20.108-109). If you immediately accept the words of, accept the words of Kṛṣṇa-sarva-dharmān parityajya mām ekaṁ śaraṇaṁ (BG 18.66)—that is very good. But if you are very learned philosopher, scientist, then read books. Both ways we have prepared to convince you.

Lecture on CC Madhya-lila 20.113 -- London, July 23, 1976:

We must admit our position that in the God's creation everything is inconceivable by us. We cannot calculate within our limitation. That is not possible.

Therefore śāstra says, acintya khalu ye bhava. The same word in another way: na tas tarkyena yojayet. Things which are beyond your conception, don't try to understand it by your so-called logic and argument. But one logic, one argument, if we are sincere, then we can accept even by logic and argument, that... That is also stated in śāstra, in Bhagavad-gītā, that Kṛṣṇa says, ahaṁ bīja-pradaḥ pitā.

sarva-yoniṣu kaunteya
mūrtayaḥ sambhavanti yāḥ
tāsāṁ brahma mahad yonir
ahaṁ bīja-pradaḥ pitā
(BG 14.4)

So we find mahad-yoni, mahā-tattva, the material elements, is the mother. Everything is coming out of the womb of the mother. Whatever we see in this creation, the plants, the trees and living entities, and we are speaking especially of the living entities, and there are 8,400,000 different forms, they are coming from earth. That we can see. It doesn't require great intelligence.

Lecture on CC Madhya-lila 20.391-405 -- New York, January 2, 1967:

So God is never dead. Kṛṣṇa is never dead, as some of the modern philosophers, they are putting forward the philosophy of "God is dead." God is dead for those who are following the owl philosophy. Owl has never seen sun, or it does not like to see the sun. Therefore the owl says, "There is no sun." Similarly, the atheistic philosophy is... There are so many logic. Just like the owl philosophy, the frog philosophy, the camel philosophy and the dog philosophy, the hog philosophy—there are so many philosophies. So only the persons who are, who have got two hands and two legs, but they are counted amongst the animals. And therefore they cannot think of the eternal, blissful existence of the Supreme Lord at all times.

So premāñjana-cchurita-bhakti-vilocanena (Bs. 5.38). If one takes to this philosophy of Kṛṣṇa consciousness and develops love of Godhead, then he can see God at every moment, in every step, in every thing. He's not, for a single moment, is out of the sight of God. Just like in the Bhagavad-gītā it is said, teṣu te mayi.

Lecture on CC Madhya-lila 20.391-405 -- New York, January 2, 1967:

So far the forms of Kṛṣṇa are concerned, they're also unlimited. Śākhā-candra-nyāye kari dig-daraśana. So śākhā-candra-nyāye. There is a logic, śākhā-candra logic. What is that? That the sun, uh, moon, at night, is far, far away, but one is pointing out that we can see the moon through the branches of the tree. So there is a location. So through that location one can see the moon. Similarly, although kṛṣṇa-līlā and Kṛṣṇa's pastimes, Kṛṣṇa's forms, no human being can describe, still, as far as possible, Lord Caitanya says, this śākhā-candra logic: just like the branch of a tree is far away from the moon, still, one can see it by perspective view through the branches of the tree.

Lecture on CC Madhya-lila 21.62-67 -- New York, January 6, 1966:

As soon as he becomes victorious in Navadvīpa, that side also will be covered with gold. So the people of Navadvīpa, learned scholars, they first of all thought that Nimāi Paṇḍita... Caitanya Mahāprabhu was known as Nimāi Paṇḍita because He was boy, sixteen-years-old boy, very learned scholar, especially in logic He was very learned scholar, logician. He was so... Even in His sixth year, with His class friends He will establish one theory; again He will cut it; again He will establish; again He will cut it; again the same, in His own way. He was so learned scholar, logician. So the elderly scholars of Navadvīpa, they designed that "This Nimāi Paṇḍita should be forwarded first to talk with Keśava Kāśmīrī because He is a boy. But He is a very nice boy. He is a very learned boy. If He becomes victorious, then our Navadvīpa will be glorified, that 'Keśava Kāśmīrī was defeated by a sixteen-years-old boy in Navadvīpa.' And if Nimāi Paṇḍita is defeated, then we shall go forward.

Lecture on CC Madhya-lila 22.21-28 -- New York, January 11, 1967:

So they, of course, indulge in that process of knowledge. But simply by that speculation the result is that teṣām asau kleśala eva śiṣyate. The trouble which they accept for discriminating matter from spirit... There is trouble. You have to see so many Vedic literatures, and you have to understand the instruction of Upaniṣads and logic, and so many things there are to, I mean to say, back your understanding. So teṣām kleśala eva... Their, their profit is that the trouble which they accept for studying so many Vedic literatures to prove that the Absolute Truth is not person, that trouble is their profit and nothing more. Kleśala eva, teṣām asau kleśala eva śiṣyate: "They do not get any other profit except that troublesome business." That's all. Teṣāṁ kleśala eva śiṣyate. How it is? The example is, nānyad yathā sthūla-tuṣāvaghātinām: "Just like husking the grain to take out the skin." Now, there are many grains which are skin over. So there is process of taking out the skin out of the grain. So if the grain is already taken out, only the skins are left.

Lecture on CC Madhya-lila 25.31-38 -- San Francisco, January 22, 1967:

.Lord Caitanya Mahāprabhu the disciple of Prakāśānanda Sarasvatī is quoting one verse from Śrīmad-Bhāgavatam in which it is said that simply for understanding, if you waste your time, but if you do not practically apply yourself, then it is simply a waste of time. There is a very nice story. In our college days in logic class of Professor Purnachandra Sen, he cited a very nice example, that a student approached his teacher and the contract was that he wanted to become a law student, lawyer, and the contracts were that when the student will appear in the court after being duly qualified as lawyer, then he will pay the remuneration of the student. This was the contract between the... So that the teacher may very quickly make him qualified. So teacher agreed, "Yes. I shall make you qualified within one year. So you have to pay me five million dollars," like that, something. So when he was qualified, passed his law examination, he said, "Now you come. You practice in the court."

Lecture on CC Madhya-lila 25.40-50 -- San Francisco, January 24, 1967:

So that Vedānta means bhakti, devotional service. That is the Vaiṣṇava philosophy. And Vedānta means, for the Śaṅkara sampradāya, that "There is no God. I am God." Mīmāṁsaka kahe īśvara haya karmera aṅga. You know there are six kinds of philosophies in India: the mīmāṁsaka philosophy; and Sāṅkhya philosophy; and nyāya—nyāya means logic—nyāya philosophy; then Māyāvāda philosophy; then Patañjali, yoga system, Patanjali philosophy; and at last, this Vedānta philosophy. So there are six kinds of philosophers. Out of them, only the Vedānta philosophy is compiled by Vyāsadeva. So it is considered that Vedānta philosophy only establishes the existence of God. All other philosophies, they do not admit the existence of God. They are atheistic philosophies. Mīmāṁsaka. Mīmāṁsaka means they have decided that "There is no necessity of worshiping God. If there is any God, all right, you do your duty nicely, and He will be obliged to award you the required result. Then there is no question of flattering Him." That is mīmāṁsaka philosophy. Just like in government, there are so many departments.

Sri Brahma-samhita Lectures

Lecture on Brahma-samhita, Verse 34 -- San Francisco, September 13, 1968 :

Just like, take for example your country, or any country, it doesn't matter. I am giving example, I am not attacking anybody, I am giving example. You love your countrymen. That's very nice, but why don't you love the cows of your country? As it... It is also living entity. They are also born in this country. Have they not right to live? Oh, you know in argument, in logic, you will accept, "Yes." But because we do not love Kṛṣṇa, therefore there is partiality, that one section of the living entities should be loved, and the another section of the living entities should be sent to the slaughterhouse. Why this defect? This defect is due to your lack of loving affairs with Kṛṣṇa. And as soon as you try to love Kṛṣṇa, then you will see, "Oh, the cows are my brothers, oh, the black people are my brothers, the white people are my brothers, the ants are my brothers, the dogs are my brothers, the trees are my brother, everyone my brother." That is universal brotherhood. If you simply talk of universal brotherhood, and you do not love Kṛṣṇa, hah, then it is useless. (laughter) It is useless.

Festival Lectures

Janmastami Lord Sri Krsna's Appearance Day -- Montreal, August 16, 1968:

Actually, Kṛṣṇa's existence is the most certain. We can go through many so-called proofs or logical proofs. Simply because that fact is already established, I might give one or two. We can understand in our mundane logic that if something exists, that there's some reason for its existence, and similarly, if something does not exist, that there's some reason for that. Just as we can say something exists... For example, a harmonium exists because somebody has made that harmonium. A circle exists on the wall because somebody has drawn that circle on the wall. But on the other hand, a square circle does not exist because that existence would involve a contradiction or that would be absurd.

So for anything which exists there must be a reason, and for anything which does not exist, then there is a reason why it does not exist.

His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada's Appearance Day, SB 6.3.24 -- Gorakhpur, February 15, 1971:

Tān ahaṁ dviṣataḥ krūrān (BG 16.19). Kṛṣṇa is sitting within the heart of everyone. So Māyāvādī philosopher wants to kill God, or Kṛṣṇa. Or nirviśeṣa-śūnyavādi, they want to make Kṛṣṇa as zero or Kṛṣṇa as nirākāra. So Kṛṣṇa also gives them intelligence, "Yes, you just put forward this logic, that logic, that logic, and you prove." That is also confirmed in the Bhagavad-gītā, sarvasya cāhaṁ hṛdi sanniviṣṭaḥ: "I am sitting in everyone's heart." Mattaḥ smṛtir jñānam apohanaṁ ca (BG 15.15). Mattaḥ, "Through Me, from Me, all remembrance or memorization takes place."

So Māyāvādī wants to prove that the ultimate truth is nirākāra, or impersonal. So Kṛṣṇa gives you intelligence: "Yes, you put this forward. Put forward this logic, this logic, that logic." Similarly, Kṛṣṇa gives... There is a Bengali proverb that how God works, that one man, a householder is praying to God, "My dear Lord, there may not be any theft case, burglary, in my home this night. Please save me."

His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada's Appearance Day, Lecture -- Mayapur, February 8, 1977:

Pṛthivīte āche yata nagarādi grāma sarvatra pracāra. (CB Antya-khaṇḍa 4.126) So the beginning is there. We are preaching all over the world and you, my dear friends from Europe and America, you have taken this Kṛṣṇa consciousness movement. Again I shall repeat the same logic. Andha-paṅgu-nyāya. Andha means blind and paṅgu means lame. Both of them are useless. Andha cannot see, he cannot walk, and the lame man cannot walk. Andha can walk but cannot see. And the lame man can see but cannot walk. Now let them both combine together. So the whole world is suffering for want of Kṛṣṇa consciousness or spiritual life. If American money and Indian culture mix together, the whole world will be benefited. That is my ambition. Take Indian culture and help with American money. The whole world will be happy. Andha-paṅgu-nyāya. If the andha is taken on the shoulder... If the paṅgu is taken on the shoulder of the andha, then the lame man can give direction.

His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada's Appearance Day, Lecture -- Mayapur, February 8, 1977:

The whole world will be happy. Andha-paṅgu-nyāya. If the andha is taken on the shoulder... If the paṅgu is taken on the shoulder of the andha, then the lame man can give direction.

So actually this logic is coming to be true, there is now agitation. People are feeling the pressure of this movement, and in Europe and America there is opposing party. But don't be afraid. Take this Kṛṣṇa consciousness movement very seriously. It is not a national movement or some social movement. It is the movement to uplift the position of the whole human society. So that was the mission of Bhaktisiddhānta Sarasvatī Ṭhākura. Somehow or other we are taking it little seriously. Let all the Americans, Indians, especially young men... Don't misunderstand these Europeans and Americans C.I.A. Don't be mad, crazy fellow. They have taken Kṛṣṇa consciousness.

Six Gosvamis Lecture, Sri Sri Sad-govamy-astaka -- Los Angeles, November 18, 1968:

And because He was also very great scholar, in sixteen years old he defeated many scholars. One scholar came from Kashmir. He was, his name was Keśava Kāśmirī, he defeated all scholars of India. But when he came to Navadvīpa he was defeated by Caitanya Mahāprabhu. So Caitanya Mahāprabhu was a great scholar. He was scholar in logic especially, nyāya. So He was known as Nimāi Paṇḍita. Paṇḍita means learned scholar. Especially brāhmaṇas are called paṇḍita because generally the brāhmaṇas are expected to be great scholars. So unfortunately, later on the paṇḍita title was there, but some of them were great fools. Perhaps you know, our late Prime Minister, Pandit Jawaharlal Nehru... Perhaps you've heard his name, Nehru. He came to your country I think during President Eisenhower's time, and in some meeting some American gentlemen or boys, I do not know, they asked him to explain some of the verses from Bhagavad-gītā. And he, I mean to say, admitted that he was not a scholar in Bhagavad-gītā. So, but his title was there, paṇḍita.

Arrival Addresses and Talks

Arrival Address -- London, September 11, 1969:

Others, those who are virtuous, those who are inquisitive, those who are wise, they will try and they will understand what is God. So my appeal to you is that you try to understand this movement, Kṛṣṇa consciousness movement. It is not a bogus movement. It is scientific, authorized. Any scientist, any philosopher and logician may come and we shall prove that there is God and we have got eternal relationship with God. So if you want to (be) happy, then you must take to this Kṛṣṇa consciousness movement. Otherwise the human race is doomed. Harāv abhaktasya kuto mahad-guṇā (SB 5.18.12). Anyone who has no God consciousness, he has no qualification. However academically he may be very rich, he has no qualification. Manorathena asato dhāvato bahiḥ. His only qualification is mental concoction. Mental concoction. That's all. He has no other qualification. So we reject all these nonsense. We simply accept a sincere soul who wants to dedicate his life for God's service.

Arrival Lecture -- Mexico, February 11, 1975, (With Spanish Translator):

So one who is serious about getting out of this material bondage and free from birth, death, old age and disease, so he must take to this Kṛṣṇa consciousness. It is very simple and easy. If you do not know, if you are not educated, if you have no asset, you can simply chant the Hare Kṛṣṇa mahā-mantra, and if you are educated, logician, philosopher, you can read our books, which are already in fifty in number. There will be about seventy-five books of four hundred pages to convince the philosopher, scientist, educationist what is Kṛṣṇa consciousness. It is published in English as well as in other European languages. Take advantage of it. Along with the Deity worship in this temple, hold classes at least five hours. As in the schools and colleges there are regular classes, forty-five minutes' class, then five or ten minutes' recess, again forty-five minutes' class, in this way, so we have got enough subject matter to study, and if we study all these books, to finish them it will take at least twenty-five years. So you are all young men.

General Lectures

Lecture -- Los Angeles, February 2, 1968:

Yes. And Nandarāṇī knows better than you. (laughter) So girls are intelligent. Yes. Sārvabhauma Bhaṭṭācārya was a great impersonalist and a great logician. The impersonalist school, amongst them, there are very, very learned scholars. Śaṅkarācārya himself, he was unique scholar. At the age of eight years only, he studied all the Vedas. And not only he studied, he became a critical student, Śaṅkarācārya. He was incarnation of Lord Śiva; therefore nobody can be compared with him.

So amongst the impersonalist school, there are many great logicians and high class scholars. But according to Vedic principles, God realization does not depend on material intelligence or scholarship. It is stated in the Vedas, nāyam ātmā pravacanena labhyaḥ: "You cannot realize the self simply by arguments or very scholarly speeches."

Lecture at Engagement -- Boston, May 8, 1968:

We have got publication, we have got our branches in several places in your country. We have got here one branch in the 95 Glenville Avenue. So we invite you that you come. You have no expenditure. We simply request you that you come. You try to understand this movement. It is very scientific movement. It is not a bogus, bluffing. You try to understand with all your arguments, reason, logic, and whatever way you want to understand, we are prepared to answer you. So this is for your benefit. It is not an institution to make some profit. It is just to render service to the whole humanity so that they may understand the scientific knowledge of God and be benefited in this human form of life. That is our program(?), and we present this Kṛṣṇa consciousness movement before you. Now it depends up to you to accept it or not.

Thank you very much. If there is any question you can... Yes.

Lecture -- Montreal, June 26, 1968:

So actually, although we have got independence, we have got consciousness, we have got power of thinking, of understanding, but it is limited. Therefore we don't agree with one another. However I may be big philosopher, I may be very big philosopher, very logician, but as soon as another big logician, another big philosopher comes, he defeats me. That is the way. And every philosopher, every logician is trying to defeat your theory, as you are trying to defeat others' theories. This is going on. So as Śrīman Janārdana said, the knowledge which you are searching in different ways, that is impossible to come to the conclusion. Because we are searching with... However I may accept this method or that method or that method, but accepting the method means employing my senses. But the senses are imperfect. Either I accept this or that, I have to work with my senses. There are no other instruments. So when senses are imperfect, so whatever method you accept, that will be imperfect.

Lecture -- Montreal, June 26, 1968:

And he has no other alternative to know who is his father except the source of a sincere mother. Similarly, the Bhāgavat says, acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet. Things which are beyond your power of realization, don't try to understand by your so-called logic and argument. All nonsense. All nonsense.

Tarkaḥ apratiṣṭhaḥ. This process of argument and logic, gymnasium, is imperfect always. You cannot realize what is the ultimate goal of life. Tarkaḥ apratiṣṭhaḥ śrutayo vibhinnā. Śruta means Vedas or books of knowledge. There are different kinds of theories and doctrines. So if you read those books, unless you are very nicely directed, that will create also perplexity. Śrutayo vibhinnam. And so far philosophical speculation is concerned, the Bhāgavata says that nāsau muni yasya mataṁ na bhinnam. Muni means mental speculator. So you cannot find any mental speculator who is not differing from another mental speculator. So tarkaḥ apratiṣṭhaḥ, the path of so-called logic and argument, is not perfect.

Lecture Excerpt -- Montreal, July 20, 1968:

We are not sentimental at all. Of course, there must be sentiment. Without sentiment, nobody can come to the stage of ecstasy. But that sentiment is transcendental sentiment. This is not ordinary sentiment. Sentiment, when religion or any faith is devoid of philosophy and logic, then it is material sentiment. And philosophy and logic without understanding of God is simply waste of time, mental... (break) So both should be combined, religion plus philosophy. One should understand the principles of religion with philosophy and logic. We are claiming college students, university students, because we are presenting religion on the basis of philosophy and logic. We are not blindly following. We have not dogmatism. We have got reason, philosophy, and everything, science. If you want to understand this Kṛṣṇa consciousness on the basis of philosophy, logic and science, we are prepared to present to you. But the ultimate goal is to surrender unto the Supreme.

Speech to Indian Audience -- Montreal, July 28, 1968:

So my special request in this meeting is for the Indian ladies and gentlemen to support this temple, and by supporting this temple, to support this movement. It is good not only for the Indians—for everyone. It is no sectarian religion. It is completely scientific and philosophical. Everyone can accept it, not dogmatically, but with reason and argument. And you can practically see that all my students, none of them are Indians. Until now, they are all American. They are educated, they are intelligent. They are trying to understand it with all logic and philosophy, and when they understand it nicely, they take to it very seriously. So my request is that this is a very nice movement. Everyone, either Indian, American or Canadian, should take part in it and encourage us.

Lecture -- Seattle, October 2, 1968:

To execute that order we have come to your country. So my request is that you try to understand this Kṛṣṇa consciousness movement with all your knowledge, scrutinizingly. Don't accept it blindly. Try to understand with your arguments, knowledge, logic, realization—you are human being—and you'll find it sublime, sublime, undoubtedly. We have published this book, Teachings of Lord Caitanya, and other books also, many books. So try to read them. And we have got our magazines, Back to Godhead. We are not sentimentalists, that we are simply dancing. The dancing has got great value; that, if you dance with us, you'll feel. It is not that some crazy fellows are dancing. No. The most intelligent persons, they are dancing. It is so nicely made that even a boy like here, he is a boy, he can take part. Universal. Join, chant Hare Kṛṣṇa and dance, and you'll realize.

Lecture -- Seattle, October 11, 1968:

Thank you. (laughter) It is so simple, nice. Try to understand by your knowledge, question. We are not pushing forcibly. You have got your intelligence, argument, logic, everything. But you'll find it. Caitanyera dayāra kathā karaha vicāra. The author of Caitanya-caritāmṛta says that we are placing it for your judgment. Not that we are pushing it by force, that you have to accept it. Just like sometimes it is said that the Muhammadans, they propagated one hand sword and one hand Koran: "Either you accept Koran or there is sword for you." It is not that. It is placed for your judgment. And if you like, you can accept it. Otherwise, I came here empty-handed, I shall go back empty-handed. There is no loss, no gain. (laughter) So any other question? All right. Then join with Hare Kṛṣṇa. Chant. Upendra will chant.

Lecture -- Hawaii, March 23, 1969:

Because I am eternal. I have changed my body, but I am there. Similarly, when I change this body, still I'll be there. This is knowledge. This is nir(?) condition. If in this, during this life, I am changing so many body, so many bodies, still I am there, similarly, it is natural conclusion: when I change this body, I shall remain. I may be in another body. This simple logic is sufficient for a sane man to understand that living soul is eternal; the body is artificial, dress. By changing dress, one does not die. He is eternal.

So, (reading:) "Is the chanting of Hare Kṛṣṇa the answer to living successfully in today's world?" Oh, that is the only successful living in this, today's world. So long people do not understand it, they are still in the darkness. This is the only. Why it is the only? Just see these boys, these girls. I have not imported from India. I came here single-handed with seven dollars. I have got hundreds of students like that. How they have changed, their character, their behavior. I have given them life.

Lecture Excerpt -- New York, April 12, 1969:

He is there. Therefore he is also incarnation. If that is the formula... These impersonalists... Because... Just like in Ramakrishna mission, they say, "Because Nārāyaṇa is in everyone's heart, therefore everyone is Nārāyaṇa." This is not very good logic. Even Nārāyaṇa or God, He is omnipotent, omnipresent, He can be present everywhere, that does not mean everyone is God. This is not very good logic. Anyway, then when I asked him that "If everyone is incarnation, then what is the speciality of Meher Baba?" Then, "He knows more than others." Then next reply is that somebody may be more than Meher Baba. So if you go on searching like that, you will find Kṛṣṇa. Nobody is greater than Kṛṣṇa. Therefore He is the Supreme. By logic. You go on by logic. If everyone is incarnation and if everyone, out of many, one who is still more advanced, he is accepted as God, then you have to search more—if there is any other person who is greater than that person.

Lecture -- Boston, April 25, 1969:

Our process is simply to carry the transcendental message to the people. Our system is so nice that we haven't got to manufacture daily a new thesis. The difficulty of modern age is... Not modern age. It is also old system, because in the Śrīmad-Bhāgavatam we find one verse which says, tarko 'pratiṣṭhaḥ: "Simple arguments and logic will not carry you to the Absolute Truth." Tarkaḥ. Tarkaḥ means arguments. You may be very good logician, you can argue very nice, but another logician may come and defeat you. That is going on. New philosopher, new logician, new thinker means he defeats his previous other scripture in some details. Of course, on nkers, logicians, and philosophers, and becomes prominent. That is the materialistic way of gaining name, fame and popularity. But our process is different. Tarko 'pratiṣṭhaḥ. We accept that simply by arguments and logic, it is not possible to approach the Absolute Truth. Absolute Truth is not subjected to our deficient logic or argument.

So tarko 'pratiṣṭhaḥ śrutayo vibhinnā. If somebody says, "Well, argument and logic is not the way to approach the Absolute Truth. Then let us take scriptures, the authority of the scriptures," that is also very nice.

Brandeis University Lecture -- Boston, April 29, 1969:

And the method is simple: chant Hare Kṛṣṇa: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare... If you simply chant, that is sufficient for your self-realization. But if you want to study this philosophy, or the science of God, through your philosophy and argument, logic, we have got enough stock of books. We have got sixty volumes of Śrīmad-Bhāgavatam. Already we have published five volumes. We have got Bhagavad-gītā As It Is. We have got Teachings of Lord Caitanya. We are publishing Back to Godhead paper. So if you want to understand this philosophy by your learning, by your academic career, we have got sufficient stock to supply you—sufficient stock. Don't think that we are all sentimentalists, simply dancing. No. There is a background. There is a background. If you want... You are educated boys and girls. Try to understand this philosophy of Kṛṣṇa consciousness. Your life will be successful. That is our aim. I'll not take much of your time.

Lecture at International Student Society -- Boston, May 3, 1969:

You simply meditate for fifteen minutes, and within six months you become God," these bluffs like this will be accepted very easily. But we are not meant for giving people false information. We are trying to give you information from authoritative scriptures, Vedas. And if you are fortunate enough, you will take this information, try to understand by your reasoning, by your logic, and adopt it, and your life will be sublime. Your life will be successful. Otherwise you will be put into the cycle of birth and death and going on, and sufferings will continue.

Address to Indian Association -- Columbus, May 11, 1969:

This description and philosophical discussions are given in our Teachings of Lord Caitanya, and it is very nice that Prakāśānanda himself with his, all his disciples, they became Vaiṣṇavas. The idea is... Similarly, Caitanya Mahāprabhu had a great discussion with Sārvabhauma Bhaṭṭācārya, the greatest logician of that time. He was also Māyāvādī, impersonalist.

So Caitanya Mahāprabhu's movement is not sentimental. People think that this is a sentimental movement. No. We have got very good background. If one wants to understand this saṅkīrtana movement through philosophy and learning and logic, oh, there is ample opportunity. It is not sentimental. It is based on science and based on authority of Vedas. But it is simplified. That is the... That is the beauty of this movement. Either you are great scholars or philosopher, or either you are a child just like this child, everyone can take part, without any difficulty.

Address to Indian Association -- Columbus, May 11, 1969:

Caitanya Mahāprabhu actually was a very great scholar. His name was Nimāi Paṇḍita. And at the age of sixteen years old He defeated one great scholar from Kashmir, Keśava Kāśmīrī. So He was a great scholar. So Prakāśānanda Sarasvatī asked Him that "I understand that You are a great scholar, Sanskrit scholar, and especially in logic You are a very good scholar. And You are now sannyāsī. You were born in a brāhmaṇa family. How is that You are chanting and dancing without reading Vedānta?" This was the first question made by Prakāśānanda Sarasvatī. And He replied, "Yes. The thing is that when I was initiated by My spiritual master, he said that 'You are fool number one (CC Adi 7.71). You don't discuss Vedānta. Simply You will spoil Your time. Please take to this chanting Hare Kṛṣṇa, and You will be successful.' " That was His reply.

Lecture with Allen Ginsberg at Ohio State University -- Columbus, May 12, 1969:

Whenever you like, wherever you like, any condition of life... Just like we chanted half an hour before. Any condition, you felt ecstasy. Similarly, you can continue this. Chant this Hare Kṛṣṇa mantra. It is given to you free. But if you want to know what is this Hare Kṛṣṇa mantra through philosophy, through knowledge, through logic, we have got volumes of books. Don't think that we are simply sentimentally dancing. No, we have got background. So try to understand this Kṛṣṇa consciousness movement. I have especially come to your country to deliver you this good message, because if you accept this, if you can understand this science of Kṛṣṇa consciousness, other part of the world will also follow, and the face of the world will be changed. That is a fact.

So therefore I request you that you take this chanting, Hare Kṛṣṇa mantra, with you, and wherever you live, in whatever condition you are, you don't require to change.

Pandal Lecture at Cross Maidan -- Bombay, March 26, 1971:

And so long we are illusioned, we shall put forward different theories, different philosophies, and different arguments. Therefore śāstra says, tarko apratiṣṭhaḥ (CC Madhya 17.186). Simply by argument and reasoning, you cannot make any spiritual advancement. Because you may be very good, I mean to way, logician, putting forward nice arguments, but somebody may come who is better than you. He will spoil all your logic, and he will establish his own logic. That is nyāya-śāstra. In Sanskrit there is nyāya-śāstra. So they are taught how to defeat his opponent. Therefore the Absolute Truth you cannot understand by argument, by material dealings. In the Brahma-saṁhitā it is said,

panthās tu koṭi-śata-vatsara-sampragamyo
vāyor athāpi manaso muni-puṅgavānām
so 'py asti yat-prapada-sīmny avicintya-tattve
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(Bs. 5.34)

Panthās tu koṭi-śata-vatsara-sampragamyaḥ. (microphone goes out) Just like in the material science they are trying to go to the moon planet or other planets also by certain standard of speed in the sputnik.

Lecture at Wayside Chapel -- Sydney, May 13, 1971:

So why don't you accept this formula? You have nothing to lose, and there is no loss, but the gain is very great. So our request is that here is a nice place. You assemble here. You chant Hare Kṛṣṇa mantra and see the result. That is our request. And if you want to know more, if you don't believe that Hare Kṛṣṇa mantra is powerful, if you want to know about this movement through science, philosophy, logic, we have got ample books. We have got already published at least twelve books, four hundred pages. You try to understand. If you want to understand this movement through science and philosophy, we are ready. But if you take it as a simple method, without any expenditure, without any loss, chant Hare Kṛṣṇa. Two sides. Any side you can accept. You will be benefited. That is our request. I don't wish to take much of your time, but our method is very simple, and your life will be sublime. There is no loss. The gain is very great. So if you like, you can take it.

Lecture -- Delhi, December 13, 1971:

The activities are changing. So, this body is changing, that's a fact. Tathā dehāntara-prāptiḥ dhīras tatra na muhyati (BG 2.13). Just like in this life we are changing different types of bodies, similarly dehāntara-prāptiḥ, another body. These rascals, they do not understand the simple reasoning. Simple logic they cannot understand, still they argue, "What is the proof there is transmigration of the soul?" Here is the proof. That this child, Sarasvatī, when she is a grown-up lady she'll not act like that. But everyone will accept her, Sarasvatī, the same character (?). Her father, mother, relatives, everything is there, Sarasvatī has got another body. So what is the difficulty to understand this logic? That the soul is immortal and the body is changing. What is the difficulty? Just try to understand, you have to preach immortality of the soul, transmigration of the soul. What is the difficulty? Simple logic. What is the difficulty? Can anyone say? No difficulty? Will you be able to convince others?

Lecture -- Delhi, December 13, 1971:

Nara-Nārāyaṇa: I think people will argue that just because a child develops to a certain stage, what is the indication that he will develop after that stage? In other words, if I go from birth, youth, old age, then what is to say that I am again going to youth? They will say, "What is that logic? How I will go again to youth? Simply I will go again and vanish away," or something like that. They do not know...

Prabhupāda: No, that example is given. Just like this garment I am using. So when it becomes too old torn or something, so I will throw it away. I take another. What is the difficulty? When this body I am growing or changing, whatever the Christians say, but when it is no more workable, I give it up. I take another. What is the difficulty?

Lecture -- Bombay, March 18, 1972:

In the Seventh Chapter, we shall begin from tomorrow morning, the study of this Bhagavad-gītā in the morning. Please try to come. Kṛṣṇa is giving personally instruction. You cannot understand God, Kṛṣṇa, by your mental speculation. (coughs) That is called Kūpa-maṇḍūka-nyāya, Dr. Frog philosophy. A frog from within the well, he's trying to study Atlantic Ocean. This is a logic given in the Nyāya-śāstra. Kūpa-maṇḍūka-nyāya. What he'll study about the Atlantic Ocean? One who has got knowledge, three-feet knowledge in the well, what idea he'll get about Atlantic Ocean or Pacific Ocean? As it is not possible simply by imagination, simply, similarly, if you try to understand about God, or Kṛṣṇa, by your mental speculation, it will be simply a waste of time. Nāyam ātmā pravacanena labhyo (Sanskrit). That is already forbidden, that "You cannot understand by your great brain." What brain you have got?

Lecture at Christian Monastery -- Melbourne, April 6, 1972:

Similarly, why not some of them in fire? Because after all, fire is also one of the material elements. So according to Vedic scripture there is life in the sun planet also. They have got fiery bodies. That's all. That is the difference. Just like the fishes here we see they have got watery bodies, similarly, one may have got fiery body. From logic, from argument, we cannot deny that. So this example, that in the sun planet there is a predominating deity or president or god, whatever you call... He is called sun-god, and his name is also mentioned in the Bhagavad-gītā, Vivasvān. His name is also there.

Rotary Club Lecture -- Ahmedabad, December 5, 1972:

They are described in the Bhagavad-gītā very nicely, positively and negatively. In some of the verses, the definition is being given in negation: "It is not this." Because with our blunt material eyes, we cannot find out where is the soul in this body; therefore Kṛṣṇa is describing the characteristic of the soul in a negative way in several verses. And you know that sometimes it is required, according to logic, that definition by negation: "It is not this." I cannot express for the time being a thing, what it is, but I can distinguish what it is not. So similarly, at the present moment, everyone is under ignorance. He does not know what is the soul. That is the basic principle of missing point of this material civilization. I talked with many big, big professors in Europe. Most of them, they do not know what is the soul. (aside:) That sound cannot be stopped for the time being? When I was in Moscow, I had the opportunity of talking with some professors. One of them was very interested, Professor Kotovsky. So he said, "Swamijī, after death everything is finished."

Lecture -- London, August 26, 1973:

We have got twenty-four hours engagement. So at any time you can come. We have got books. Our program is for publishing sixty books. Now we have already published about twenty books, big, big books, four hundred pages. So if you understand, if you want to understand this movement through philosophy, science, and good logic, argument, we have got sufficient stock to convince you how this Kṛṣṇa consciousness movement is important. But suppose you are not interested in reading or you cannot read, cannot understand philosophy, we have got a very simple method: chanting Hare Kṛṣṇa mantra—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

So either you become a scholar or you become an ordinary man, you can take advantage of this movement, and there is no need of qualifying yourself. We don't say that first of all you qualify yourself, then come here. No. Any condition, even a child can take part. If you come here, you'll see.

Public Lecture -- Konigstein, Germany, June 19, 1974:

That is not possible. Acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet. This is Vedic instruction, that "Things which are beyond your perception, don't try to understand by this foolish argument and logic." Don't try to understand. Acintyāḥ khalu ye bhāvā. Acintya means beyond your conception. Cintya means within you perception, and acintya means beyond your conception. Acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa. You cannot understand by this rascal logic and philosophy. That is not possible. Then how it is to be understood? There are many places. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). These blunt senses, you cannot understand Kṛṣṇa. Kṛṣṇa's name, Kṛṣṇa's form, Kṛṣṇa's qualities, Kṛṣṇa's activities—you cannot understand. Then I have got this... This is my, in possession. How can I understand Kṛṣṇa? That is said, sevonmukhe hi jihvādau. When you engage your tongue in the service of the Lord. Now, this is also another peculiar thing, that to understand by the tongue, not by the mind. Tongue. Tongue means we have got two businesses we perform with the tongue. One is tasting foodstuff and vibrating voice. So you use the tongue vibrating Hare Kṛṣṇa mahā-mantra and eat Kṛṣṇa prasādam-bas. Then you understand Kṛṣṇa. You don't understand, but He reveals.

Address to Rotary Club -- Chandigarh, October 17, 1976:

So Dhṛtarāṣṭra was very sorry that he could not become the emperor. At least his son should be. Because he was blind, that's all, but his sons were not blind. So naturally father wants... So this is the whole history of Mahābhārata, intriguing, politics, and ultimately there was fight between the two parties, Kurus and the Pāṇḍavas, to decide. By logic, by morality and other things, everything failed. Then there was declaration of war. The Bhagavad-gītā is spoken in that warfield.

Kṛṣṇa was engaged as the chariot driver of the chariot of Arjuna. And while the chariot was brought in the battlefield between the two groups of soldiers... Senayor ubhayor madhye rathaṁ sthāpaya me 'cyuta (BG 1.21). Arjuna requested, "My dear Kṛṣṇa..." Kṛṣṇa was his friend and Kṛṣṇa was familywise related both with the Kurus and Pāṇḍavas. Kṛṣṇa's father and the Pāṇḍavas' mother, they were real brother and sister.

Lecture -- Bhuvanesvara, January 29, 1977, (with Oriyan translator):

What is the necessity of understanding God?" No. That is not the right conclusion. Human life is meant for understanding God. (break)...God, you may say there is no God, but there is God. There is no doubt about it.

So we must know what is God, what is our relationship with Him and how we shall act in that relationship. You cannot say, "There is no God," from logic also. Just like Kṛṣṇa says, ahaṁ bīja-pradaḥ pitā, sarva-yoniṣu kaunteya: (BG 14.4) "I am the bīja-pradaḥ pitā, the seed-giving father." He says that sarva-yoniṣu kaunteya sambhavanti mūrtayo yāḥ. There are different types of body, and we can see that all types of living entities, they are coming from the earth. So everything is coming out of the earth, beginning from the grass to the big, big animals or other thing. Therefore this pṛthivī, or the earth, is our mother. Everything is coming from the earth. So mātā is there, mother is there, and the offsprings or children are there—there must be father.

Philosophy Discussions

Philosophy Discussion on Gottfried Wilhelm von Leibnitz:

Śyāmasundara: Leibnitz believed that truth could be represented by symbols and made into an exact science, a mathematical science of symbols. He founded the school of symbolic logic.

Prabhupāda: What is that, symbol? What is the symbol of a good man, and what is the symbol of a bad man? We have got the symbol. If one is Kṛṣṇa conscious, he is good man. If he is not, he is bad man. That is our symbolic representation.

Śyāmasundara: He is talking more about mechanistic truths, scientific truths, laws of nature...

Prabhupāda: But this is also scientific truth. Just like, according to Vedic scripture, this black body is a sign of sinful life. Therefore brāhmaṇas are called śukla. Brāhmaṇas are fair complexioned. Still it is said if a brāhmaṇa is black, then he is not a real brāhmaṇa born. Kalu-ban means black man. Black brāhmaṇa is to be understood that his father is not real brāhmaṇa. He is born of somebody else, but he is known as brāhmaṇa. Similarly a śūdra, if he is fair-complected, he is also not real. Kalba kata śūdra bete mussulman. Muslim, if he is a dwarf, he is not real Muslim, because Muslims from Afghanistan are very tall. And kaṅki chale, the son of a prostitute, and puṣṭi putra, adopted son, all of them are rascals. Puṣṭi putra, adopted son, he gets money because a rich man, when he hasn't got a son, he takes somebody else, adopted son, and he gets money for nothing and spends like anything.

Philosophy Discussion on David Hume:

Śyāmasundara: He says just like a cherry, say a fruit...

Prabhupāda: In logic there is relative study, and at the end of all relative truth there is absolute truth, the summum bonum. So he has no idea of the summum bonum, or the substance.

Śyāmasundara: No. He denies any substance. He says just like a cherry or a fruit, it has certain sensory qualities such as sweetness, color, like that. He says that we are just like that, humans. We have certain "sensory qualities." We are made up of a series of mental activities or a complex of ideas, but this is all we are.

Prabhupāda: No. We have got senses also. The color is only, what is called, sensory qualities. It is a quality, but to appreciate that quality, we have the senses. An inert object, it has got the quality, but living entity, it has the senses to appreciate the quality.

Philosophy Discussion on David Hume:

Prabhupāda: If you don't follow, then you'll be punished. That will be the effect. You'll be punished. Therefore, the conclusion is that your independent thinking is not absolute; it is also relative.

Śyāmasundara: He says that logic or reason don't determine morality, but sentiment determines morality—how I feel, that's how I should act.

Prabhupāda: Or in other words, what is accepted by the supreme will, that is morality. You cannot decide what is morality. The supreme will decides whether it is morality or immorality.

Śyāmasundara: According to Hume, it's my sentiment that decides. How I feel at the moment, that's how I should act. It's my personal opinion.

Prabhupāda: But your personal opinion sometimes does not meet with approval. So if you are satisfied with your personal opinion, but if it is not approved by others, then you are in the fool's paradise. That's all.

Philosophy Discussion on David Hume:

Prabhupāda: No. You cannot search out God in your present condition. You have got some glimpse of idea that there is God. What is that mean—"There is God, then you are advanced"? At least you are better than the atheist. But by speculation you cannot understand what is God. Revelation is there to fortunate person, one who is very seriously searching after God. God is within himself. He reveals. And the other process is that if you are searching after God, then you know it from the person who has already known God, or directly from God. So the Bhagavad-gītā is direct perception from God, so with our all reasons, all logic, if we try to understand Bhagavad-gītā, then we understand what is God.

Philosophy Discussion on David Hume:

Prabhupāda: Yes. That we also agree. But religion without philosophy, logic, it is sentiment. That will not help us. So just like religion given by Kṛṣṇa, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru: (BG 18.65) "Always think of Me." So if you think of God always, so that is good for us, we become purified. So this is religion. We have to meditate upon God, think about God. Therefore temple worship, Deity worship is necessary so that we can constantly think of God. But if we do not know what is God, what is the form of God, how we can offer Him worship, how we can think of Him, then it is pseudoreligion. His type of religion will not help the follower. One must be definitely in understanding what is God and what does He speak and how to abide by His order. That is real religion.

Philosophy Discussion on David Hume:

Prabhupāda: No, and why not reason? If we think that everything has some proprietor, owner, so it is quite reasonable to think that this vast land, vast sky, vast water, nature, they must have some proprietor. What is the fault in this logic? Why they conclude that there was a chunk, there was some gas, there was something like that? So why they think like that? Is that very reasonable? Wherefrom the chunk came? Wherefrom the gas came? Wherefrom the fire came? So this is reasonable. So there is a proprietor, as it is described in this Bhagavad-gītā, mayādhyakṣeṇa (BG 9.10), aham ādir hi sarveṣām. So there must be some proprietor. That is logical. That is, that is philosophy. How one can..., one thing can exist without the owner or proprietor? So this is not like, that there is no proprietor. This is illogical, or without any philosophy. But think that there is a proprietor, this is completely logical.

Philosophy Discussion on Immanuel Kant:

Prabhupāda: This is to be understood, that however expert logician you may be, this is not possible, by your reasons, by your knowledge, to approach the Supreme Absolute. That is not possible. This process that when God descends Himself and He speaks about Himself, He demonstrates about His pastimes, then it is possible. So the Bhāgavata is the record of God's descents. The whole Bhāgavata is philosophy about God, theology about God, and practical demonstration of God. Therefore anyone who takes to Śrīmad-Bhāgavatam or the process of understanding God through Bhagavad-gītā, therefore it is called Bhāgavata, and it is simply about God. Bhagavad-gītā, God speaks Himself about His activities, and Bhāgavata is the record of God's activities, pastimes, and when He appeared on this earth, just like the Śrīmad-Bhāgavatam, Ninth Canto. Nine cantos are devoted for understanding the transcendental nature of God, and the Tenth Canto is practical demonstration of God's activities before the eyes of the people of the world.

Philosophy Discussion on Immanuel Kant:

Prabhupāda: No. As soon as there is earthen pot, immediately the potter is understood, and that is a fact. We cannot say that it is simply understanding that there is potter, but there is no potter. That is foolishness. Without potter, the pot is never manufactured, so as soon as you see the pot, you can immediately understand that some potter has made it. That is logic. That is philosophy.

Hayagrīva: He says because suffering and calamities overwhelm man in nature, it is impossible for man to see nature's final end.

Prabhupāda: No. Nature is not final end. Nature is only instrument. Just like I beat you with a stick. The stick is not beating you; I am beating you. Stick is in my hand. So from nature when you get tribulation, pains, that is designed by God, and nature is instrument. Śītoṣna-sukha-duḥkha-dāḥ. The change of season we find nature, but why it is systematically changing unless there is brain behind nature? In such and such month there will be winter. And by accident or by some other ways the month of April does not become winter; the month of December becomes winter. So there is adjustment. So therefore there is brain behind these natural changes and activities. That is confirmed, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10).

Philosophy Discussion on Immanuel Kant:

Prabhupāda: So it is accepted that nature creates man, and that is not very good philosophy. Nature creates man, then nature is supreme. There is no such thing. And nature is ultimate. Nature is dull matter. What do you call nature? Bhūmir āpo 'nalo vāyuḥ: (BG 7.4) earth, water, fire. They cannot create. Nature cannot create. Otherwise the materialist scientist, they could do it by combining, combining this earth, water, air, fire. So nature is dull, lifeless. How nature can create life? What is the logic? What is the philosophy?

Hayagrīva: He wouldn't say that. He would say that man is nature's final end...

Prabhupāda: No.

Hayagrīva: ...because man's moral nature alone is worthwhile.

Philosophy Discussion on Hegel:

Prabhupāda: If someone does not know, one who does not know we are not talking about. This is the issue, that, why Ganges water is important. Because it is flowing from the toe of Kṛṣṇa. That means touching the toe of Kṛṣṇa makes Ganges water important. So, any water when it touches Kṛṣṇa's lotus feet it becomes Ganges water. This is logic. Things equal to the same thing are equal to one another. Is it not?

Pradyumna: So you use something material in Kṛṣṇa consciousness...

Prabhupāda: If you have got material idea, then it will... (break) ...so the fire makes it warm, warm, hot, red hot. When it is red hot, you cannot say it is iron, it is actually burning. You touch that red hot iron, you know it is iron rod but it is acting as fire. Similarly, when everything is acting for Kṛṣṇa's (indistinct). It has no other business. Just like in this dictaphone and all these things, you don't use for any other purpose, therefore it is spiritual. Prachurja(?), it is called prachurja. Prachurja means this original function is stopped. That gold. Just like this is wooden, but if you cover it with gold plate, everyone will say, "Golden." (indistinct). It is called prachurja. That means his wooden quality is covered. Therefore it is gold. And another is that when it is completely made of gold. So both ways it is gold. Both ways. Prachurja te and (indistinct), you transform gold into table or you cover it with only gold, they are both ways (indistinct) golden.

Philosophy Discussion on Hegel:

Prabhupāda: Logic, dialectic, this and that, this and that. What is the meaning of dialectic?

Śyāmasundara: Well, just like he divides it into three parts, the triad...

Prabhupāda: Well, let him do that, but dialectic, what does it mean?

Śyāmasundara: It means the synthesis of two opposing elements, like if you have...

Prabhupāda: Yes, yes, I understand.

Śyāmasundara: ...the thesis, the antithesis and the synthesis.

Prabhupāda: Mm. That is means argument. You say something, I say something, and then you come to conclusion.

Śyāmasundara: Reconciliation.

Philosophy Discussion on Hegel:

Śyāmasundara: I'm only using it as an example. You said that... You gave a proposal that man is immortal, that John is a man, therefore John is immortal. That's Aristotelian logic, Aristotle's logic.

Prabhupāda: That means his business is to defeat Aristotle's philosophy.

Śyāmasundara: Yes. He says that that kind of reasoning is static, that it...

Prabhupāda: That means he... All right, there are two processes. One is inductive and one is deductive. This is deductive process.

Śyāmasundara: It's a syllogism.

Prabhupāda: Yes.

Philosophy Discussion on Charles Darwin:

Śyāmasundara: But it's logical...

Prabhupāda: What logic? Science is progressing. You cannot say that this is final.

Karandhara: Scientists couldn't deny; they could just say that we haven't found any evidence.

Prabhupāda: Yes.

Śyāmasundara: But until there's something that disproves it to me, then I must accept it, because it..., because it's logical.

Karandhara: But that's a false platform. I'll conclude on the basis of my limited knowledge because I don't have the perfect knowledge. That's an abortion of the whole scientific...

Śyāmasundara: Yes. All right. You can say that I've never seen a purple man, so there must be no such thing as a purple man. You can say that, but as far as I can operate within my practicality, there are no purple men. I've never seen one; no one has ever seen purple men. So isn't this logical?

Philosophy Discussion on Henri Bergson:

Prabhupāda: Yes. Everyone is in ignorance due to long separation from God. In the material world the living entity has forgotten his relationship with God; therefore his activities are only sense gratification, like the animals. And when he is given lesson, instruction how to become God conscious, how to love God, that is activity, and that is real life. Otherwise it is animal life. The religion is a kind of faith, sentiment, but when the religious system is understood on the basis of good logic and philosophy, that becomes perfect understanding of God. Without philosophy, religious understanding is sentiment. That sentiment does not help anyone very much. It continues for some time, then people become disinterested in the matter of religion. So religion means, as it is stated in the Bhāgavata, Śrīmad-Bhāgavatam, how one has learned to love God. Then it is religion. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6).

Philosophy Discussion on William James:

Śyāmasundara: So presumably you could not convince someone through logic or...

Prabhupāda: This is logic. This is logic.

Śyāmasundara: ...like that, that God exists, unless he has a personal inner experience that God exists.

Prabhupāda: Yes. It is very simple logic. Because I am born of my father, my father is born of his father, his father is born of his father, go on, go on, and find out the supreme father. After all, there must have been a beginning of all the fathers. So how can I deny the supreme father?

Śyāmasundara: Unless I have the experience, inner experience of that...

Philosophy Discussion on William James:

Hayagrīva: He says that the natural existence often proves itself to be basically unhappy. "With such relations between religion and happiness, it is perhaps not surprising that men come to regard the happiness which a religious belief affords as a proof of its truth. If a creed makes a man feel happy he almost inevitably adopts it. Such a belief ought to be true; therefore it is true. Such, rightly or wrongly, is one of the immediate inferences of the religious logic used by ordinary men."

Prabhupāda: Yes. If you are actually in clear conception of God, and if you have decided to obey God and love Him, that is happiness. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje, ahaituky apratihatā (SB 1.2.6). This process of acting in obedience to the order of God, as we are doing in Kṛṣṇa consciousness movement... We have no other business than to obey the orders of God. God says that you preach this confidential philosophy of Kṛṣṇa consciousness everywhere. So because we are trying to love God, we have got some affection and love for God; therefore we are so much eager to spread Kṛṣṇa consciousness. Otherwise, "It is Kṛṣṇa's business. Why should we bother about Him?" No.

Philosophy Discussion on John Dewey:

Hayagrīva: This is John Dewey, who believed that religions were basically myths and that experience is of the utmost necessity. He felt that philosophy was superior to religion. He writes, "The form ceases to be that of the story told in imaginative and emotional style and becomes that of rational discourse, observing the canons of logic." So it's apparent that Dewey considers religion simply to be a story told in imaginative and emotional style, and for him philosophy observes the canons of logic. So for him the Vedic accounts of Kṛṣṇa's pastimes would be imaginative and emotional, or mythic. How does one argue against this kind of a...?

Prabhupāda: Kṛṣṇa is historical fact. It is not imagination. It is, to think like that, is imaginative. Kṛṣṇa... The Mahābhārata is there. It is accepted by all Indian authority, and Kṛṣṇa is a historical figure. How it can be imaginative? So... he may think like that, like a madman, but India's leader will not accept that. Especially the ācāryas who are controlling the spiritual life of India, they do not accept a lunatic foreigner speaking like that.

Philosophy Discussion on John Dewey:

Prabhupāda: That is another lunacy, because everything has a proprietor. So why this big cosmic manifestation will not have a proprietor? To accept the proprietor is natural, and that is logical. And not to accept a proprietor, that is lunacy. How it can be possible? Just like we give this example: We are standing on the land. We know that there is government, there is proprietor. And a few yards after, when this ocean begins, how we can think of that the ocean has no proprietor, no government? How any philosopher and man having logic can believe it? What is the answer?

Hayagrīva: Well, he felt that science dealt a death blow to the religions as we know them, to the orthodox religions.

Prabhupāda: No, religion we have repeatedly explained. Religion means to accept the laws of God. That is religion.

Philosophy Discussion on John Dewey:

Hayagrīva: Dewey was an American writing in the early part of the twentieth century, and he writes, "Logic demands that in imagination we wipe the slate clean and start afresh by asking what would be the idea of the unseen." In other words, he feels that it's time to set aside the orthodox, what he calls superstitious religions, and create a new religion. In other words, we must define God and religion anew.

Prabhupāda: Yes, that is required. Because in the Śrīmad-Bhāgavatam it is also accepted that except a Vedic religion, all others are cheating religion because they have no perfect knowledge. It is clearly stated that cheating type of religion is rejected from the Bhāgavata religion. Bhāgavata... The sum and substance of Bhāgavata religion is accepting God as the supreme controller. Satyaṁ paraṁ dhīmahi. This is beginning. And what is that Absolute Truth? Janmādy asya yataḥ, itarataś ca artheṣu abhijñaḥ svarāṭ: (SB 1.1.1) that there is a principal, Brahman, from whom everything has come. So unless you find out what is the ultimate source of emanation, the knowledge is perfect, hum, imperfect. But you must have to admit, from your experience, that everything has a source of emanation. Anything has.

Philosophy Discussion on Soren Aabye Kierkegaard:

Prabhupāda: Five thousand. In America. (break) ...as soon as I cut with knife, the same blood is coming. Here also the same blood is coming. He is also crying, he is also crying. All these things are (indistinct). Then how do you say that this man has got soul and this animal has not got soul? Where is analogy? And points of similarities are there. Analogy means points of similarity. So the points of similarity, while killing either a man or animal, are all the same, then how are you bringing this analogy that he has got soul, he hasn't got soul? Where is his logic?

Devotee: (indistinct) illogic is the fact that they'll go out and (indistinct) (end)

Philosophy Discussion on Soren Aabye Kierkegaard:

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

Philosophy Discussion on Ludwig Wittgenstein:

Śyāmasundara: Yes. (laughs) He says that the propositions of logic and mathematics are tautologies, he calls it, or uninformative assertions which state nothing factual about the world. Just like, for instance, "Two plus two equals four." On paper it is just two symbols: the symbol 2, and the symbol 2 and the symbol 4. But actually that is a void arrangement. It doesn't state anything factual about the world.

Prabhupāda: What does he want more practical?

Śyāmasundara: He says that these can be demonstrated but not verified.

Prabhupāda: Why not verified? Two rupees plus two rupees equal to four rupees. This is verified.

Śyāmasundara: But that's something else.

Philosophy Discussion on Sigmund Freud:

Prabhupāda: Unless you can deny that you have born, you are born without father, then you are a child. You do not have conception how you are in existence without father. What is this argument? That everything must be argued, a sane man. So this is simple logic I am putting forward. Who can refute it, that you have father, your father had father, his father had father, father's father's, all? This is a disciplic succession of fathers. How can you deny the father? Therefore the ultimate father, the supreme father, He is also father but He is supreme father. That is the difference. So father conception of God is very practical, and it is explained in the Bhagavad-gītā, ahaṁ bīja-pradaḥ pitā (BG 14.4). So how he can defy it if he is a sane man? Who can defy it? Is there any person to defy it?

Philosophy Discussion on Sigmund Freud:

Prabhupāda: That hopelessness is already there, that's a fact. That is the same logic, that we are finding difficulties in this materialistic way of life. Threefold miseries-miserable condition of this body, this mind, miseries offered by other living entities, and the natural disturbances. So how can you say there is very smooth life? That is not possible. And above these, there is old age, birth, death. So hopelessness is already there. But if one is very rascal, he is hoping against hope and planning that "We shall overcome all these difficulties by this plan, that plan, that plan." That, that is not possible. The nature is so strong, whatever plan you imagine, that will smash into pieces by simply kicking over your face. So you are hopeless but you are so shameless, inspite of becoming hopeless in every step, you are hoping against hope to make adjustment with these material things. You are so rascal and foolish. Hopelessness is always there in every step, and still, out of insanity, you are trying to adjust with another hopeless plan.

Hayagrīva: He felt that the father God is an infantile wish. He says, "The whole thing is so patently infantile, so incongruous with reality, that one whose attitudes..."

Philosophy Discussion on Carl Gustav Jung:

Prabhupāda: Yes. That I was complaining, that none of these rascals have any clear idea of God. They are simply speculating. Therefore they cannot speak anything about religion or God, because they have no clear conception. But so far we are concerned, we have got clear conception of God: "Here is God, Kṛṣṇa." And we want to give that conception to the world. That is Kṛṣṇa consciousness movement. Kṛṣṇa is accepted as the Supreme Person, Supreme God, by everyone, all authorities, past, present, future must be. So why they do not accept this personal God? If they have got any reason, if they have got any logic, any philosophy, here is Kṛṣṇa, perfect God. So He, according to Vedic scripture, He is complete, cent percent God. Other incarnation of God, they are not cent percent. It has been analyzed in our Nectar of Devotion. Up to Nārāyaṇa, ninety-four percent God, ah, ninety-six percent God. Lord Śiva, eighty-four percent God, Lord Brahma, er, eighty...

Philosophy Discussion on Bertrand Russell:

Śyāmasundara: So sometimes Bertrand Russell's philosophy is called atomistic logic, because he sought to base all logic at the, in the smallest particle.

Prabhupāda: That is not new. It was discussed in India, paramāṇuvāda, paramāṇuvāda.

Śyāmasundara: What is that?

Prabhupāda: That is atomistic. Atom, paramāṇu. And in the Brahmā-saṁhitā the paramāṇu logic is there, atomic theory. Aṇḍāntara-sthaṁ paramāṇu-cayāntara-sthaṁ govindam ādi-puruṣaṁ tam aham. So it is not a new discovery. The paramāṇuvāda, atomic theory, is there already.

Śyāmasundara: Well, he seeks to reduce philosophy to the smallest particle, where each individual fact is to be examined.

Philosophy Discussion on Thomas Aquinas:

Prabhupāda: Yes. Truth, through reason, that is... Of course human reason is not perfect; therefore revelation also wanted. So that truth arrived at by logic, philosophy and revelation, that is real truth. Our process is to arrive the truth through guru, spiritual master, and he is accepted as representative of the Absolute Truth, Personality of Godhead, and he carries the message of truth because he has seen the Absolute Truth through disciplic succession. So if we accept the bona fide spiritual master (as) representative of God and please him by submissive service, then by his mercy and pleasure we can understand God, the spiritual world, by revelation. We offer, therefore, our great respect to the spiritual master and say, yasya prasādād bhagavat-prasādo **. If you can please the spiritual master, who is carrying the message of the Lord without any speculation, then God becomes revealed. Another place it is said, sevonmukhe hi jihvādau svayam eva sphuraty adaḥ (Brs. 1.2.234). When we engage our senses in the spirit of service to the Supreme Lord, then Lord becomes revealed. In another place it is said, teṣāṁ nityābhiyuktānāṁ bhajatāṁ prīti-pūrvakam, buddhi-yogaṁ dadāmi tam.

Page Title:Logic (Lectures)
Compiler:Mayapur, RupaManjari
Created:10 of Oct, 2011
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=82, Con=0, Let=0
No. of Quotes:82