Ultimate knowledge

Expressions researched:
"ultimate knowledge" |"ultimate summit knowledge"

BG Chapters 7 - 12

BG 7.1, Purport:

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 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-jyoti 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 steppingstones on the path of Kṛṣṇa consciousness. One who takes directly to Kṛṣṇa consciousness automatically knows about brahma-jyoti 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.

BG Chapters 13 - 18

BG 13.18, Purport:

To one who is anxious to be transferred to that spiritual world, knowledge is given by the Supreme Lord, who is situated in everyone's heart. One Vedic mantra (Śvetāśvatara Upaniṣad 6.18) says, taṁ ha devam ātma-buddhi-prakāśaṁ mumukṣur vai śaraṇam ahaṁ prapadye. One must surrender unto the Supreme Personality of Godhead if he at all wants liberation. As far as the goal of ultimate knowledge is concerned, it is also confirmed in Vedic literature: tam eva viditvāti mṛtyum eti. "Only by knowing Him can one surpass the boundary of birth and death." (Śvetāśvatara Upaniṣad 3.8)

He is situated in everyone's heart as the supreme controller. The Supreme has legs and hands distributed everywhere, and this cannot be said of the individual soul. Therefore that there are two knowers of the field of activity—the individual soul and the Supersoul—must be admitted. One's hands and legs are distributed locally, but Kṛṣṇa's hands and legs are distributed everywhere. This is confirmed in the Śvetāśvatara Upaniṣad (3.17): sarvasya prabhum īśānaṁ sarvasya śaraṇaṁ bṛhat. That Supreme Personality of Godhead, Supersoul, is the prabhu, or master, of all living entities; therefore He is the ultimate shelter of all living entities. So there is no denying the fact that the Supreme Supersoul and the individual soul are always different.

Renunciation Through Wisdom

Renunciation Through Wisdom 3.3:

After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.

As the saying goes, "A tethered cow goes as far as the rope." Similarly, one who uses the inductive method to search for ultimate knowledge will fail. His attempt is futile because one cannot know the supramundane with a mundane mind. Complete comprehension of the Absolute Truth is impossible with an unholy, demoniac mind. When one is possessed of a demoniac mentality that tries to reduce the supremely omnipotent Personality of Godhead to impersonal Brahman, all so-called philosophical debates will fail to discover the realm of absolute knowledge or the truth about the nondual substance. Vaiṣṇavas alone are eligible to cultivate such knowledge.

Sri Isopanisad

Sri Isopanisad Introduction:

Vyāsadeva personally wrote the Vedānta-sūtra under the instructions of Nārada, his Guru Mahārāja (spiritual master), but still he was not satisfied. That is a long story, described in Śrīmad-Bhāgavatam. Vedavyāsa was not very satisfied even after compiling many Purāṇas and Upaniṣads, and even after writing the Vedānta-sūtra. Then his spiritual master, Nārada, instructed him, "You explain the Vedānta-sūtra." Vedānta means "ultimate knowledge," and the ultimate knowledge is Kṛṣṇa. Kṛṣṇa says that throughout all the Vedas one has to understand Him: vedaiś ca sarvair aham eva vedyaḥ. Kṛṣṇa also says, vedānta-kṛd veda-vid eva cāham: "I am the compiler of the Vedānta-sūtra, and I am the knower of the Vedas." Therefore the ultimate objective is Kṛṣṇa. That is explained in all the Vaiṣṇava commentaries on Vedānta philosophy. We Gauḍīya Vaiṣṇavas have our commentary on Vedānta philosophy, called Govinda-bhāṣya, by Baladeva Vidyābhūṣaṇa. Similarly, Rāmānujācārya has a commentary, and Madhvācārya has one. The version of Śaṅkarācārya is not the only commentary. There are many Vedānta commentaries, but because the Vaiṣṇavas did not present the first Vedānta commentary, people are under the wrong impression that Śaṅkarācārya's is the only Vedānta commentary. Besides that, Vyāsadeva himself wrote the perfect Vedānta commentary, Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam begins with the first words of the Vedānta-sūtra: janmādy asya yataḥ (SB 1.1.1). And that janmādy asya yataḥ is fully explained in Śrīmad-Bhāgavatam. The Vedānta-sūtra simply hints at what is Brahman, the Absolute Truth: "The Absolute Truth is that from whom everything emanates."

Bhagavad-gita As It Is Lectures

Lecture on BG 2.7 -- London, August 7, 1973:

Similarly, we keep a guru. That is not guru karma (?). "Guru will act according to my decision." Not like that. Guru means one who can give you Kṛṣṇa. That is guru. Kṛṣṇa sei tomāra. Because Kṛṣṇa is guru. That is stated in the Brahma-saṁhitā. Vedeṣu durlabhaṁ adurlabhaṁ ātma-bhaktau (Bs. 5.33). Vedeṣu durlabhaṁ. If you want to search out... Although Vedas means knowledge, and the ultimate knowledge is to understand Kṛṣṇa. Vedaiś ca sarvair aham eva vedyam (BG 15.15). This is the instruction. So if you independently wants to study Vedas, just, there is, there are some rascals... They say: "We understand only Vedas." What do you understand Veda? How you'll understand Veda? So Vedas says, tad vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). You'll understand Vedas by taking one, purchasing one Vedas book, or taking it, you'll understand Vedas? Vedānta is not so cheap thing. Without becoming a brāhmaṇa, nobody can understand a Veda, what is Veda. Therefore, it is restricted. Without becoming brāhmaṇa, nobody is allowed to study Vedas. It's all nonsense. What you'll understand about the Vedas? Therefore Vyāsadeva, after compiling the four Vedas, dividing the four Vedas, he made Mahābhārata. Because the Vedas, subject matter of Vedas is so difficult. Strī-śūdra-dvija-bandhūnāṁ trayī na śruti-gocarāḥ (SB 1.4.25). For women, for śūdras, and for the dvija bandhu. They cannot understand what is Vedas. So all these rascal dvija-bandhus and śūdras, they want to study Vedas. No, that is not possible. One has to become first of all situated in the brahminical qualification, satyaṁ śamo damas titiksva ārjavaṁ jñānaṁ vijñānam āstikyaṁ brahma karma sva-bhāva... (BG 18.42).

Lecture on BG 2.13 -- Hyderabad, November 18, 1972:

So why you are going away? You hear. You hear. Vedas... The... In the Bhagavad-gītā it is said, vedaiś ca sarvair aham eva vedyaḥ: (BG 15.15) "All the Vedas and Vedāntas, they are meant for understanding Kṛṣṇa." If by studying Vedas and Vedānta you cannot understand Kṛṣṇa, then it is śrama eva hi kevalam (SB 1.2.8). It is simply labor. That is the adjustment of Bhagavad-gītā and all other Vedic literature. Vedas means... Veda means knowledge, and anta means ultimate. That is called Vedānta. So ultimate knowledge is to know God. You may not accept Kṛṣṇa. Although all the ācāryas... I have already mentioned. Even Śaṅkarācārya, he also accept Kṛṣṇa: sa bhagavān svayaṁ kṛṣṇa. So the Rāmānujācārya, Madhvācārya, they have all accepted Kṛṣṇa: the ultimate knowledge of Vedic understanding. Many ācāryas, they have written notes on Vedānta, targeting Kṛṣṇa as the Supreme Personality of Godhead. So we have to follow the footprints of the great stalwart ācāryas. Ācāryopāsanam. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). If we follow the footprints of the ācāryas, then we find there is no distinction between Vedānta and Bhagavad-gītā. Vedānta, you might be referring to the Vedānta-sūtra of Śaṅkarācārya, but all the ācāryas, the have written notes on Vedānta. Śrīmad-Bhāgavatam is the original comment on Vedānta. Śrīmad-Bhāgavatam begins with the Vedānta-sūtra: janmādy asya yataḥ (SB 1.1.1). So Vedānta does not mean godlessness. Vedānta means to know God. That is real study of Vedānta.

Lecture on BG 2.15 -- Hyderabad, November 21, 1972:

So here the same thing, that tattva-darśibhiḥ, those who are actually seer of the Absolute Truth... athāto brahma jijñāsā, as it is said in the Vedānta-sūtra... Just yesterday, one boy was asking me: "What is the Vedānta? Vedānta, what is the meaning of Vedānta?" It is very nice, it is very easy. Veda means knowledge, and anta means ultimate. So Vedānta means ultimate knowledge. So ultimate knowledge is Kṛṣṇa. Kṛṣṇa says, vedaiś ca sarvair aham eva vedyo vedānta-kṛd veda-vid ca aham. He is the maker of Vedānta and He is the knower of Vedānta. Unless He is knower of Vedānta, how He can write Vedānta? Actually, Vedānta philosophy is written by Vyāsadeva, incarnation of Kṛṣṇa. So He's vedānta-kṛt. And He's vedānta-vit also. So the question was whether Vedānta means advaita-vāda or dvaita-vāda. So it is very easy to understand. The first aphorism of Vedānta: athāto brahma jijñāsā, to inquire about Brahman, the Absolute Truth. Now the, to inquire where? If you want to inquire, you must go to somebody who knows the thing. Therefore, immediately, in the very beginning of the Vedānta-sūtra, there is duality, that one must inquire, and one must answer. Athāto brahma jijñāsā. So in Vedānta-sūtra, how you can it is advaita-vāda? It is dvaita-vāda, from the very beginning. Athāto brahma jijñāsā. One must inquire what is Brahman, and one must reply, or the spiritual master, or the disciple, that it is dual. How you can say it is advaita-vāda? So we have to study in this way. Here it is said, tattva-darśibhiḥ. Tattva-darśibhiḥ means vedānta-vit, one who knows Vedānta. Janmādy asya yataḥ (SB 1.1.1). One who knows the Absolute Truth, from where everything begins. Janmādy asya yataḥ. That is the beginning of Śrīmad-Bhāgavatam.

Lecture on BG 2.20 -- Hyderabad, November 25, 1972:

So when he's clean, then hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). When our senses are purified... Not this American hand or Indian hand. "It is Kṛṣṇa's hand. This hand should be engaged in Kṛṣṇa's service, in sweeping the temple." If he thinks like this, he is far, far greater than any Vedāntist. If he simply knows that "This hand belongs to Kṛṣṇa," then he is far, far greater than any Vedāntist. These Vedāntists... Of course, all devotees, they are Vedāntists. But somebody thinks that he has monopolized as Vedānta. Veda means knowledge. Anta means ultimate. So Vedānta means ultimate knowledge. So ultimate knowledge is Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). So the so-called Vedāntist, if he cannot understand what is Kṛṣṇa, what is the meaning of that Vedāntist? It has no meaning. They, the, he's perfect vedāntī, who knows that "Kṛṣṇa is Supreme. He's my Lord. I am His eternal servant." This is Vedānta knowledge.

Lecture on BG 2.26 -- Los Angeles, December 6, 1968:

Jānata means with knowledge. A-jāna, "a" is negative. Without any knowledge. And in the Bhagavad-gītā you'll see that bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). These less intelligent class of men, they are searching after the Absolute Truth. That is also creditable. They are searching. But they have not come to the right point. The right point is here, as Kṛṣṇa says, that "After many, many births of research work, when he actually becomes a wise man, he surrenders unto Me." Vāsudevaḥ sarvam iti (BG 7.19), that "Vāsudeva, Kṛṣṇa, is everything." That is stated in the Bhagavad-gītā. So ultimate knowledge means to understand the Supreme Person. What is the value if somebody has studied very elaborately the sunshine, but he has no access to enter into the sun planet or to understand the sun-god within? Is it a very enlightenment? Suppose the sunshine is all-pervading the universe. One has studied the sunshine very nicely. That man, and one has entered the sun planet and seen the sun-god, who is better? Who is better?

Lecture on BG 4.24-34 -- New York, August 12, 1966:

So this struggle for existence is going on because they do not know that their self-interest lies in the understanding of his relationship with the Supreme Lord. And that is also confirmed in the Bhagavad-gītā, bahūnāṁ janmanām ante jñānavān māṁ prapadyate: (BG 7.19) "After many, many births, when a man is actually in full knowledge, he surrenders unto Me," the Lord says. That is the ultimate interest. That is the ultimate knowledge, that one should understand his relationship with Viṣṇu and surrender there. That is... Bahūnāṁ janmanām ante: (BG 7.19) "After many, many births," jñānavān, "who has actually acquired knowledge, he surrenders unto Me," the Lord says.

But sa mahātmā sudurlabhaḥ: "But such a great soul is very rare." The surrendered soul, a man in Kṛṣṇa consciousness, a man surrendered to the control of the Supreme Lord, is very rare. These are instructions we get from Vedic literature. And to come to this point, this surrendering process, vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19), to understand that the Supreme Lord is everything. Whatever is manifested before us they are different varieties of energies of the Supreme Lord...

Lecture on BG 4.34 -- New York, August 14, 1966:

Not the fools, but jñānavān. He especially mentions jñānavān. Jñānavān māṁ prapadyate. Jñānavān the sign is that jñānavān surrenders unto the Supreme Lord Kṛṣṇa. That is the highest stage of knowledge.

Either you take it, granted... Just like Arjuna was advised by Kṛṣṇa, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "You give up. Because you are My very confidential friend, therefore I say unto you that you don't bother with anything else. Just surrender unto Me." This is the most confidential. So in all points of view, if you make an analytical study of the Vedic literature, the ultimate summit knowledge is to surrender unto Kṛṣṇa.

Lecture on BG 6.13-15 -- Los Angeles, February 16, 1969:

So athāpi te deva padāmbuja-dvaya-prasāda-leśānugṛhīta... jānāti tattvaṁ bhagavan-mahimno na cānya eko 'pi ciraṁ vicinvan (SB 10.14.29). Therefore it is said, "My dear Lord, a person who has received a little favor from You, he can understand You very quickly. And others who are trying to understand You by the ascending process, they may go on speculating for millions of years, they will never understand." They will never understand. They will come to the point of frustration and confusion. "Oh, God is zero." That's all, finished. If God is zero, then how from zero so many, I mean to say, figures coming out? God is zero. Bhāgavata says, Vedānta says janmādy asya yataḥ (SB 1.1.1). Everything is generates from the Supreme. Now we have to study how it is generated. That is also explained, what is the way, what is the process, how to know it. This is Vedānta-sūtra. Vedānta means the ultimate knowledge. Veda means knowledge and anta means ultimate. So Vedānta means the ultimate knowledge. The ultimate knowledge is the Supreme Lord. Yes?

Lecture on BG 7.1 -- Los Angeles, March 12, 1970:

Devotee: "Full in scientific knowledge is Kṛṣṇa, and everything is revealed to the person in Kṛṣṇa consciousness. In complete Kṛṣṇa consciousness, one knows that Kṛṣṇa is the ultimate knowledge, beyond any doubts."

Prabhupāda: Now, here somebody may say that "This is too much sectarian, that knowing simply Kṛṣṇa, everything is known." Somebody may say like that. But actually this is the fact. The Vedic statement says like that. Yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati. If you can understand the origin, person, the original person... The Upaniṣad does not say directly, "The original person is Kṛṣṇa," simply because there are so many impersonalists. But the Upaniṣad gives hint that if you can understand the original person, kasmin... This is person. Kasmin vijñāte: "If one is able to understand the Supreme Person," sarvam idaṁ vijñātaṁ bhavati, "then everything becomes known." How? Suppose you want to know... Say I am a foreigner. If I want to know how this American government is going on, oh, I will have to study so many things. But somehow or other, if I made friendship with Mr. Nixon, the president, and if I sit down with him a few days, oh, everything is known. Is it not? Yes. He will disclose everything, that "My government is going on like this." You know. So this is a fact. If you try to understand or if you some way or other understand the original person, Kṛṣṇa, then you understand everything. That will be explained here. Simply by knowing Kṛṣṇa you will understand everything. This wonderful thing is in Kṛṣṇa consciousness. Simply try to understand what is Kṛṣṇa and you will gradually understand everything. This is the secret of Kṛṣṇa consciousness. And that's a fact. Go on.

Lecture on BG 7.1 -- San Diego, July 1, 1972:

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..."

Lecture on BG 7.2 -- Nairobi, October 28, 1975:

So jñānam means to understand oneself and practically, samānaṁ vijñānam, sa-vijñānam, with vijñāna, practical application, idaṁ vakṣyāmi and Kṛṣṇa is saying. He is not ordinary human being. As soon as we think of Kṛṣṇa as ordinary human being we become more rascal. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam: (BG 9.11) "Because I am speaking this Bhagavad-gītā, the ultimate knowledge, these rascals sometimes think of Me as I am ordinary human being." And therefore they interpret in their own way, "What Kṛṣṇa has said, the meaning is like this," as if Kṛṣṇa left the whole book to be interpreted by another rascal. No. You cannot interpret. Therefore we are presenting Bhagavad-gītā as it is, without any interpretation. So if we take Bhagavad-gītā as it is—and everything is there clear—don't interpret like fools and rascals, then you'll get real knowledge. Jñānam. Jñānaṁ te 'haṁ sa-vijñānam (BG 7.2). Practical. Vakṣyāmy aśeṣataḥ. So we must have understood that... This is another meaning, that tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12).

Lecture on BG 7.3 -- Bombay, February 18, 1974:

So the process is tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12), in the Vedic injunction. If you want to know Kṛṣṇa, Vedas, the ultimate knowledge of Veda... Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). Vedic knowledge means to understand Kṛṣṇa. So if you want to understand Kṛṣṇa, tad-vijñānārtham, vijñāna... Jñānaṁ te 'haṁ sa-vijñānam (BG 7.2). It is vijñāna, it is science. Sa-vijñāna. So if you want to know that vijñāna, then you should approach: tad-vijñānārthaṁ sa gurum evābhigacchet. You must accept guru. Who is guru? Samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham (MU 1.2.12). Guru's qualification is that he's śrotriyam: he has heard from his guru perfectly. That is guru. Śrotriyam. And brahma-niṣṭham: and firmly fixed up at the lotus feet of Kṛṣṇa. These are two qualifications. You cannot move from that firmness. You cannot move. And he has heard about Kṛṣṇa from the authorities of guru. Evaṁ paramparā-prāptam (BG 4.2). That is guru. So that is recommended. If you want to know Kṛṣṇa, then tad-vijñānārtham. In order to understand that science, then you must approach guru. Ādau gurvāśrayam. That is Rūpa Gosvāmī's... Ādau gurvāśrayam. Ādau śraddhā.

Lecture on BG 7.3 -- Vrndavana, August 9, 1974:

So this is cheating. Bhrama, pramāda, vipralipsa, karaṇa-pāṭava. One should understand Kṛṣṇa, what is Kṛṣṇa. There are so many Vedic literatures to understand... Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). If you are studying Vedas, if you are Vedantist, then ultimate knowledge will depend how you have understood Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). If you do not understand Kṛṣṇa, what is the use of your studying Vedānta and Vedas? It is useless. Śrama eva hi kevalam (SB 1.2.8). So don't try to understand Kṛṣṇa in that way. Generally, they understand Kṛṣṇa very easily—they are called sahajiyās—that "Kṛṣṇa was a young boy, and He was joking with the gopīs and dancing with the gopīs, and that is Kṛṣṇa. We can imitate also. We can do also." This kind of understanding means he's a rascal; he's a fool. That is, of course, Kṛṣṇa's, one of the pastimes. But that is not this ordinary young boy and young girl's pastime. That is cinmaya. Ānanda-cinmaya-rasa. That is ānanda-cinmaya-rasa.

Lecture on BG 9.3 -- Toronto, June 20, 1976:

Mūḍhaḥ, rascal, ass. Narādhamaḥ, lowest of the mankind. "No, he's so educated." Māyayāpahṛta-jñānaḥ. His so-called education has no value because māyā has taken away the essence of... Because education means... Veda means knowledge. So the Vedas are there for education. So vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). Ultimately Vedānta, Vedānta means the ultimate knowledge. The end of knowledge. The end of knowledge is to know Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). So after studying Vedas, if he does not understand Kṛṣṇa, then it is to be understood, māyayāpahṛta-jñānaḥ, his knowledge has been taken away by māyā. So simple thing is that Kṛṣṇa is the original guru. Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7). There is no more better guru than Kṛṣṇa. So anyone who repeats the words of Kṛṣṇa, teach others, he is guru. Otherwise he's a rascal.

Lecture on BG 13.1-3 -- Durban, October 13, 1975:

Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). If you are a student of Vedas, then you must have clear conception of God. That is real knowledge, no vague idea, but clear conception. That is knowledge, Vedic knowledge, ultimate... Therefore the Vedānta philosophy. Veda means knowledge, and anta means the ultimate. Everything has got ultimate. So Vedānta means the ultimate knowledge of Vedas. That is stated in the Bhagavad-gītā. You will find in the fifteenth chapter. Vedaiś ca sarvair aham eva vedyo vedānta-vid vedānta-kṛd ca aham. (break)

So He is the compiler of Vedānta philosophy, and He is the knower of Vedānta philosophy. Therefore Arjuna is asking from Kṛṣṇa because He is the ultimate knowle... And ultimate, supreme person means Bhagavān. Bhaga means opulence, and vān means one who possesses. The word Sanskrit, vat, it is added when there is the question of possessing. Asty arthe vat and mat pratyaya. This is Sanskrit grammar. So bhagavat. Bhaga means opulence.

Lecture on BG 13.8-12 -- Bombay, October 3, 1973:

So many people will criticize. So many people will be prepared to unnecessarily put hindrances in your path. So one has to learn if one is serious to make progress in knowledge. Actual knowledge is to understand God, that is actual knowledge. Therefore it is called Vedānta. Vedānta. Veda means knowledge and anta means the ultimate. The ultimate knowledge is to know Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15).

Everyone, there is a class of men, they say that we only believe in the Vedas. What you believe? Do you know Kṛṣṇa? "No sir. We accept Kṛṣṇa as a big man, that's all, not as God." That means he does not understand what is Kṛṣṇa. So what is the use of Vedānta? There are so-called Vedantists, they avoid Kṛṣṇa. They'll write comments on Bhagavad-gītā, avoid Kṛṣṇa. This is going on. This is going on.

But actual knowledge means to come to the point of knowledge one has to acquire these qualifications. But if one at once takes to Kṛṣṇa consciousness as it is stated, mam ca vyabhicarini. What is that? Mayi ca ananya-yogena bhaktir avyabhicāriṇī. Bhakti-avyabhicāriṇī. vyabhicāriṇī means mixed with other things. There is karma, jñāna, yoga, and bhakti. So there are, everything must be with bhakti; otherwise there is no success. Even if you are a karmī, you must add bhakti. Then you'll be successful.

Srimad-Bhagavatam Lectures

Lecture on SB 1.1.3 -- London, August 19, 1971:

Therefore the Vedic literature... What is the purpose of Vedic literature? Veda means knowledge. Veda means knowledge. Vetti veda-vido jñānam. Anything from which you get knowledge, that is called Veda. So from the Vedas we have to acquire the supreme knowledge. Therefore it is called Vedānta. Vedānta means... We have got so many different types of knowledge, but what is the ultimate knowledge? That is called Vedānta. Ultimate knowledge means to inquire about the Supreme. We are getting knowledge... We are inquiring, "What is the newspaper today? What has happened?" That is also knowledge. But that is not ultimate knowledge. Ultimate knowledge is Kṛṣṇa. Therefore Kṛṣṇa says in the Bhagavad-gītā, vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). Ultimate... Vedānta means to know the Supreme Absolute Truth. That is ultimate knowledge. Vedaiś ca sarvair aham eva vedyaḥ.

Lecture on SB 1.2.17 -- Vrndavana, October 28, 1972:

Everything is there, Śrīmad-Bhāgavatam. The ultimate knowledge to understand everything. Unfortunately, they speak on Śrīmad-Bhāgavatam, but not scrutinizingly, pointing out what are the defects in our life. They want to enjoy another type of sense gratification. Anyway, we do not wish to discuss. But actually, if we want to get rid of all dirty things from our heart, we must hear scrutinizingly about Kṛṣṇa. This is the prescription given here. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ (SB 1.2.17). If you do not understand, it doesn't matter. You simply give vibration, hear the vibration. Just like we are doing. What, in European countries and American countries, they'll understand? But we are sending in every important street. In New York we are sending in the Fifth Avenue, the most important street in the world. Fifth Avenue, New York, we are chanting. We have seen pictures in our Back to Godhead. They are chanting. In London, the most important street, Oxford Street, we send our men. In Melbourne, they're, they're now arresting. I do not know what is the position now. But they are prepared. These boys and girls, so nice that they're arrested sometimes. Just like Kazi was torturing Caitanya Mahāprabhu's party. Of course, now, civilized world, there is no such torturing, but our men are, very often they are arrested and put into jail also. But still, they go. They go every day. Now in London, the police has become disgusted. They don't, do not arrest anymore. Yes. So I say that if you are arrested, why you should be sorry?

Lecture on SB 1.2.18 -- Vrndavana, October 29, 1972:

He said that this Bhagavad-gītā, this yoga system is now lost. Yoga-naṣṭaḥ parantapa. "Now I shall again begin that yoga through you. Because you are My devotee." Bhakto 'si. Kṛṣṇa did not go to find out a Vedantist to teach, a so-called Vedantist. "A Vedantist" means he's devotee. Veda. Veda means knowledge, and anta means ultimate. So what is the ultimate knowledge? Ultimate knowledge is described: bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). That is ultimate knowledge. After speculating knowledge life after life, when one comes to the point to surrender unto Kṛṣṇa, that is real knowledge. That is real knowledge. Unless you come to the point of surrendering unto Kṛṣṇa, your knowledge is defective. You may advertise yourself as very learned scholar, but we have got simple formula. Our position is very strong and simple. We... We take the words of Kṛṣṇa and corroborate with Kṛṣṇa's words.

Lecture on SB 1.2.22 -- Los Angeles, August 25, 1972:

'Let there be creation,' and there was creation." But they cannot explain. Therefore in the modern age, scientifically advanced, they do not take it. But we can explain. Our bhāgavata-dharma can explain how, simply by desiring, there is creation. So here it is said: chidyante sarva-saṁśayāḥ. Chidyante sarva-saṁśayāḥ. One, by this, following this bhāgavata-dharma, studying from Bhāgavata, the ultimate knowledge of everything, one can become completely doubtless that God is a person, He is sentient, He is the supreme director, He's the supreme knower, He's the supreme physist, the supreme chemist—everything, supreme.

Just like Kṛṣṇa lifted the mountain, giri-bara-dhārī. Jaya rādhā-mādhava kuñja-bihārī gopī-jana-vallabha giri-bara-dhārī. When there was torrents of rain, Vṛndāvana was being overflooded, and all the inhabitants became so much disturbed. They were seeing to, looking to Kṛṣṇa, because they did not know anything beyond Kṛṣṇa. Kṛṣṇa said, "Yes, I am lifting this mountain. Let it become a big umbrella of the whole state, or whole village." The atheist will say these are all stories. No. They're not stories. Because God is supreme, He is supreme physist, He knows how to make this mountain weightless. He knows the art. Just like so many gigantic planets are floating in the sky. That is a fact. Now who is floating? You cannot float even a small thing in the air, but such gigantic... Not only one, millions and trillions, they are floating. Who has made it possible, floating? So, God can do that. Therefore He is called all-powerful, the great.

Lecture on SB 1.7.6 -- Vrndavana, April 18, 1975:

So under the instruction of his guru, Nārada Muni, he wanted to compile the last contribution to the human society, a commentary on the Vedānta-sūtra. That is Śrīmad-Bhāgavatam. Bhāṣyāyāṁ brahma-sūtrāṇāṁ vedārtha-paribṛṁhitam. This, in every chapter, at the end, it is said, brahma-sūtra-bhāṣye: "The Śrīmad-Bhāgavatam is the commentary on the Brahma-sūtra or Vedānta-sūtra." Vedānta means the ultimate knowledge. Veda means knowledge; anta means the last contribution. So under the instruction of Nārada Muni, Vyāsadeva first of all made his life perfect. Yes. How he made his life perfect? Because if you write books without any perfection, that will not be effective. One has to become perfect before he writes some books. Just like nowadays especially in the western countries they write any rascal ideas under the name of philosophy or science, "Perhaps," "It may be." That is not the system in the Vedic civilization. Vedic civilization, people, those who are advanced in Vedic knowledge, they'll write. Vedic knowledge is called śruti, and if you write following the principles of śruti, then it is smṛti.

Lecture on SB 1.7.25 -- Vrndavana, September 22, 1976:

Therefore we have to make sādhu-saṅga (CC Madhya 22.83). Satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ (SB 3.25.25). Sādhu-saṅga is very essential. Sat-saṅga. Otherwise... There is another verse in the Brahma-saṁhitā, that vedeṣu durlabhaḥ. You cannot understand Kṛṣṇa by studying Vedas, although Vedas means knowledge. And the ultimate knowledge—to understand Kṛṣṇa. So-called Vedanti..., you'll find so many Vedantists loitering on the street, but they do not understand Kṛṣṇa. This is their qualification. They interpret "Kṛṣṇa means this. Kṛṣ means this, ṇa means this," like that. When Vallabha Ācārya said to Caitanya Mahāprabhu, that "I have described Kṛṣṇa's meaning," Caitanya Mahāprabhu immediately refused: "I do not know any meaning of Kṛṣṇa. I know Kṛṣṇa, Gopījana-vallabha, that's all. Gopījana-vallabha." What is the meaning of Kṛṣṇa? No interpretation, no imagination. Kṛṣṇa is Vṛndāvana-candra or Gopījana-vallabha, Giri-vara-dhārī, that's all. So we have to understand by sādhu-saṅga (CC Madhya 22.83). Then we can see sākṣāt Kṛṣṇa.

Lecture on SB 3.25.19 -- Bombay, November 19, 1974:

"Let me make experiment and find out who is my father." That is not possible. Because it is beyond your experience. Your father was existing when you were not existing. Then how you can understand by experimental knowledge? The authority is mother. Therefore Vedic knowledge is the mother; the Purāṇas are the sisters. They are explained like that. You should understand from the Vedas what is the ultimate knowledge. And Kṛṣṇa says, vedaiś ca sarvair aham eva vedyaḥ: (BG 15.15) the ultimate knowable objective is Kṛṣṇa.

So simply by understanding Kṛṣṇa... Yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati. If you can simply understand Kṛṣṇa, then you understand everything. You haven't got to understand separately Kṛṣṇa's enlightenment. Teṣām aham... What is that verse? Samuddhartā. Kṛṣṇa says in the Bhagavad-gītā,

teṣām evānukampārtham

aham ajñāna-jaṁ tamaḥ

nāśayāmy ātma-bhāva-stho

jñāna-dīpena bhāsvatā

(BG 10.11)

If you actually come in contact with Kṛṣṇa, and Kṛṣṇa is within your heart... Kṛṣṇa is not far away. Kṛṣṇa is everywhere. But He's still nearer. He is within your heart. Īśvaraḥ sarva... So if you become attached to Kṛṣṇa... When Kṛṣṇa sees now you are attached to Kṛṣṇa, then hṛdy antaḥ-stho hy abhadrāṇi vidhunoti suhṛt satām.

Lecture on SB 3.25.25 -- Bombay, November 25, 1974:

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.

Therefore, without this knowledge, there is... They have been called in the Bhagavad-gītā as mūḍhāḥ. Mūḍho 'yaṁ nābhijānāti, mohitam (BG 7.25).

Lecture on SB 3.26.2 -- Bombay, December 14, 1974:

This is the evolution. Evolution, we are coming in that evolution. Bahu-sambhavānte. Bahu-sambhavam, bahūnāṁ janmanām ante (BG 7.19), bahu-sambhavānte.

So this human life is after many, many evolutionary process. We have forgotten that. So this life is meant for jñānam, ultimate knowledge. In the lower grade of life, there is jñānam, there is consciousness, there is knowledge. A mosquito bug, mosquito knows where to bite. The knowledge is there. They will bite on the joints. Therefore there is mosquito, you have to eat(?) your hands and legs, the joints, but they know where to bite. This knowledge is there, for eating, sleeping and sex life. Nobody takes education for sex life. Nobody takes education for eating or sleeping. Where is the education that you shall eat like this, you shall sleep like this, you shall have sexual intercourse like this? That is automatically known. This knowledge is automatically known. So human civilization does not mean that scientifically you have to do this, do that, eating, sleeping, mating. That is going on, scientifically. Now this science of mating is that we shall have sex intercourse, but there will be no pregnancy. Contracept. So this is not knowledge. Knowledge is different thing.

Knowledge means jñānaṁ niḥśreyasārthāya puruṣasya ātma-darśanam, that is knowledge. Atma-darśanam, self-realization. That is jñānam. Otherwise this lower jñāna or knowledge, how to eat, how to sleep, how to perform sexual life, and how to defend, this knowledge is there even in the mosquito or small ant. And what to speak of other, higher grade living entities. That is jñānam, but that is not niḥśreyasāya. Śreya and preya, there are two things. Preya means to fulfill immediate necessities of life.

Lecture on SB 3.26.31 -- Bombay, January 8, 1975:

Therefore it is said, vidyā bhāgavatāvadhiḥ: "One who has studied Śrīmad-Bhāgavatam thoroughly, he has seen the end of knowledge." And actually, Śrīmad-Bhāgavatam is the commentary or explanation on the Vedānta-sūtra. Vyāsadeva made Vedānta-sūtra, the ultimate knowledge, and he made his comment also, natural commentary. That is Śrīmad-Bhāgavatam. At the end of every chapter of Śrīmad-Bhāgavatam you will find, brahma-sūtrasya bhāṣya: "It is the natural comment of Brahma-sūtra." So if we study Śrīmad-Bhāgavatam very thoroughly and specifically from a person bhāgavata, then our life is successful. Nityaṁ bhāgavata-sevayā (SB 1.2.18). That is the instruction, nityam.

Just like here we are having Bhāgavata class. This is not ordinary Bhāgavata class, not jumping over Kṛṣṇa's rāsa-līlā. It is not like that. It is step by step studying what is Kṛṣṇa, what is this material world, what is the sambandha, or relationship with Kṛṣṇa—so many things—how this body has developed, how we have forgotten Kṛṣṇa, how to revive our Kṛṣṇa consciousness. These things must be studied first of all. Then we can understand what is Kṛṣṇa's pastimes with the gopīs. But these professional Bhāgavata preachers, they go, jump over at once. Because it appears like the dealings of young boys and girls, so that is the... Here in this material world, sex impulse... Here in this material world, sex impulse is the center of all activity.

Lecture on SB 6.1.3 -- Melbourne, May 22, 1975:

That proper utilization is indicated in the Vedānta philosophy. Vedānta philosophy, perhaps you have heard the name. Veda means knowledge, and anta means last stage or end. Everything has got some end. So you are being educated, you are taking education. Where you shall end? That is called Vedānta. Where the ultimate point.

So Vedānta philosophy says I... That is Vedānta philosophy, ultimate knowledge. The ultimate knowledge, that is explained in the Bhagavad-gītā, what is that ultimate knowledge. Vedaiś ca sarvair aham eva vedyam (BG 15.15). You are cultivating knowledge. "The ultimate goal of knowledge," Kṛṣṇa says, "is to know Me." Vedaiś ca sarvair aham eva vedyam (BG 15.15). The whole knowledge is meant for understanding God. That is the end of knowledge. By progressive knowledge you can make progress, but unless you do come to the point to understand what is God, then your knowledge is imperfect. That is called Vedānta. Athāto brahma jijñāsā. This human form of life, nice facility, intelligence... Just like Australia was undeveloped. Since the Europeans came here, it is now very developed, resourceful, because the intelligence has been utilized. Similarly, America, many other places. So this intelligence should be utilized. But if we simply utilize this intelligence for the same purpose as the cats and dogs are engaged, then it is not proper utilization. The proper utilization is Vedānta. Athāto brahma jijñāsā: "Now you should inquire about Brahman, the Absolute." That is intelligence.

Lecture on SB 7.9.8 -- Calcutta, March 5, 1972:

Guest (1): Is any knowledge other than ultimate knowledge of the Supreme of any value at all?

Prabhupāda: Any knowledge, there are so many subject matter of knowledge in the material world.

Guest (1): Is this material knowledge of any value?

Prabhupāda: No. Material is valuable so far your material existence is concerned. That is also not valuable. Because if you try to protect this body by all kinds of knowledge, but it will not stay. And after giving up your this body, you have to accept another body. Then what is the value of material knowledge? This time you may have this human form of body, next time you may not have. Then what is the value of material knowledge? Because you cannot change the order of transmigration of the soul from one body to another. That you have to accept according to your karma. So, therefore, material knowledge will not help me. Therefore they struggle so. You are under the grip of natural laws, daivi hy eṣā guṇamayī (BG 7.14). Natural, nature's law are very stringent. You cannot interfere with the... Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). The prakṛti, the nature, material nature is so strong that you cannot interfere with her business, that is not possible. So your material knowledge will not help you, unless you have got Kṛṣṇa consciousness knowledge. You can, anyone can understand. Suppose if I want to protect this body with all hygienic principles, soaps and pumice and injection and medicine and so many things, does it mean that you shall live? Can you overcome the laws of nature? No, that is not possible.

Lecture on SB 7.9.52 -- Vrndavana, April 7, 1976:

In the Vedas there are many departments of knowledge-Sāma Veda, Yajur Veda, Ṛg Veda, Atharva Veda, Āyur Veda, Dhanur Veda, everything, Jyotir Veda. Therefore Veda is considered as the kalpa-taru, desire tree. Whatever knowledge you want, it is present. Veda means knowledge, and Vedānta means the ultimate knowledge. The ultimate knowledge is to know Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). But in the meantime, meanwhile, there are so many department of knowledge, and you can understand from the Vedas. Everything is there, direction. So ultimately you have to understand Kṛṣṇa.

So here Nṛsiṁha-deva addressing, prahlādo bhadra, perfect gentleman. In India it is called bhadraloka. Bhadra means a perfect gentleman, bhadraloka. That is the general etiquette, to address somebody as bhadraloka. Especially in Bengal it is very common word, bhadra. And the other parts also. So bhadra means perfect gentleman. Just see. Prahlāda was perfect gentleman. A devotee is perfect gentleman. Why? Now, because he has developed all good qualities. That is bhadra. A devotee cannot be abhadra. He must be bhadra. That is perfection. Therefore a devotee is never rude to anyone. When Rūpa Gosvāmī was here, some very learned scholar to talk with him śāstrārtha, talking on śāstra. So when he approached Rūpa Gosvāmī, he asked that "I want to talk with you about śāstra." And he said, "I am not a very learned man. How can I talk with you? You are so learned man."

Lecture on SB 7.12.2 -- Bombay, April 13, 1976:

Tattva. What is that tattva? The tattva is described in three phases: vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam. Tattva-jñāna is one. What is that? Brahmeti paramātmeti bhagavān iti śabdyate. So Bhagavān is Kṛṣṇa. Kṛṣṇas tu svayaṁ bhagavān. So guru, according to the capacity of the student, he teaches first about Brahman, then Paramātmā, then Bhagavān, Kṛṣṇa. So Kṛṣṇa is the ultimate knowledge of tattva-jñāna. And one who teaches this tattva-jñāna, he is guru. Otherwise he's a rascal. So therefore the first indication is that if you want to become a real human being, then you must approach a real guru and learn from him. Mold your life in that way. This is human civilization. Then, after guru... Gurvaṣṭaka we chant daily. Guru. What is the duty of the guru?

Lecture on SB 7th Canto -- Calcutta, March 7, 1972:

Bahūnāṁ janmanām ante jñānavān māṁ prapadyate. Not ordinary person; those who are wise. Wise means those who are in the spiritual platform to understand his position as spirit soul, not this body, such persons, after many, many births surrenders to Kṛṣṇa. That is the ultimate knowledge. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate, vāsudevaḥ (BG 7.19)—to make it clear more—vāsudevaḥ sarvam iti. Vāsudeva, Kṛṣṇa, is the Supreme. He is everything.

So yoga, yoga, this bodily practice, that if I am not body, then what shall I get by bodily exercise? Bodily exercises can help me little, but that is not spiritual platform. The (indistinct), kuṇḍalinī, these are to the bodily concept of life. Actually, to tell the truth, those who are too much bodily absorbed, that "I am this body," for them this yoga practice is recommended. Not for the intelligent man. Because one who identifies himself with this body, he is not very intelligent. But because such persons are not very intelligent, for them this bodily exercise of yoga, aṣṭāṅga-yoga, is recommended. Not for the intelligent person. Intelligent person, they take immediately to the devotional service, immediate. Just like Kṛṣṇa..., Lord Caitanya begins immediately spiritual life, and He instructs Sanātana Gosvāmī, jīvera svarūpa haya nitya kṛṣṇa dāsa (Cc. Madhya 20.108-109).

Nectar of Devotion Lectures

The Nectar of Devotion -- Bombay, January 8, 1973:

As soon as your kīrtana will be pure saṅkīrtana, not artificial, not professional... There are many professional dancer. That will not attract. But, even if you do not know the art of dancing, if you simply dance in ecstasy for Kṛṣṇa's love, that will be appreciated by everyone. That will be appreciated by everyone. Kṛṣṇot-kīrtana-gāna-nartana-parau. These are the art. One does not require to become a Vedāntist. Simply if one chants Kṛṣṇa's name, holy name, and in ecstasy dances, he's more than a Vedāntist. Actually vedānti means one who knows the ultimate knowledge, veda. Veda means knowledge. And anta means ultimate, vedānta. Then what is that ultimate knowledge? Kṛṣṇa. Vedaiś ca sarvair aham eva vedyam (BG 15.15). That is ultimate knowledge. So one who has understood Kṛṣṇa and Kṛṣṇa's love, he's dancing, then what more vedānta can do? That is the first class realization of vedānta. Kṛṣṇot-kīrtana-gāna-nartana-parau. So we should always offer our respect to the Gosvāmīs, ei chay gosāi yāra tāra mui dāsa, Narottama dāsa Ṭhākura says. Tāṅ-sabāra pada-reṇu mora pañca-grās. We should be so humble, respectful to the Gosvāmīs. Not only these Gosvāmīs, anyone who is serving the Gosvāmīs. The Gosvāmīs has also the mission.

Sri Caitanya-caritamrta Lectures

Lecture on CC Adi-lila 7.7 -- Mayapur, March 9, 1974:

I keep my individuality, Kṛṣṇa keeps His individuality, but I agree to abide by His order. Therefore Kṛṣṇa says in the Bhagavad-gītā to Arjuna that "I have spoken to you everything. Now what is your decision?" Individual. It is not that Kṛṣṇa is forcing Arjuna. Yathecchasi tathā kuru: (BG 18.63) "Now whatever you like, can do." That is individuality.

So this is the ultimate knowledge, that, this Māyāvāda philosophy, that to become one, merge into the existence, merge into the existence means we merge into the order of Kṛṣṇa. Our individuality at the present moment is māyā, because we are planning so many things. Therefore your individuality and my individuality clashes. But when there will be no more clashing—we shall agree, "Central point is Kṛṣṇa"—that is oneness, not that we lose our individuality. So as it is stated in all Vedic literature and spoken by Kṛṣṇa, we are all individual, all individual. Svayaṁ bhagavān ekale īśvara. But the difference is that He is the supreme ruler, īśvara. Īśvara. Īśvara means ruler. Actually He is ruler, and we are also ruler, but we are subordinate ruler . Therefore He is ekale īśvara, one ruler.

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

So do not try to poke your nose which is inconceivable. And that also not assertion. You say, "Perhaps," "Maybe," "Millions of years," "It might have been." All suggestion. So if you want knowledge, then you have to consult this Vedic knowledge. Veda means knowledge, the source of knowledge. That is called Veda. And the ultimate knowledge is Kṛṣṇa. Vedaiś ca sarvair aham eva vedyam (BG 15.15). That is the version.

What is the use of studying Vedas? To understand Kṛṣṇa. So if you simply understand Kṛṣṇa, then you understand everything. Try to understand Kṛṣṇa thoroughly. And if you understand Kṛṣṇa thoroughly... Of course, it is not possible thoroughly, but it is possible also. Just like Kṛṣṇa is the source of everything. So if you believe it, it is understanding thoroughly. If you believe that what Kṛṣṇa says is fact, then it is understanding thoroughly. If you don't believe, then it is not thoroughly. Because if you make research that "Kṛṣṇa says 'I am the origin of everything.' Let me make research," that will not be possible.

Festival Lectures

Radhastami, Srimati Radharani's Appearance Day -- Montreal, August 30, 1968:

Brahmā, Śiva, Phanīndra. Phanīndra means Śeṣa. He's also incarnation of Viṣṇu. So all of them are engaged in the service of the Supreme Lord. That means Viṣṇu is the Supreme, even superior than Lord Śiva. He has especially mentioned: brahmā-śambhu. Śambhu means Lord Śiva. Brahmā-śambhu-phanīndras tebhyo 'nīśaṁ vedānta-vedyaṁ vibhum. So Vedānta, Vedānta means the ultimate knowledge. So one who is in the ultimate knowledge, he can understand the Personality of Godhead Rāma and Kṛṣṇa. Those who have got little knowledge, or a mediocrity, they can go up to the impersonal Brahman, but they cannot enter into the knowledge of the Supreme Personality of Godhead Rāma. That is described in the Bhagavad-gītā by Arjuna, that "It is very difficult to understand Your personality."

Radhastami, Srimati Radharani's Appearance Day -- Montreal, August 30, 1968:

Actually we are experiencing, if we speak something impersonal, they think it is very learned speech, and when we speak of something personal they think it is old, old style. This is nonsense. Practically, the Personality of God is the ultimate knowledge, but men with poor fund of knowledge, a little stock of knowledge, they cannot understand. If He is impersonal, how Brahmā and Śambhu are engaged in His service? He is person. Brahmā-śambhu-phanīndras tebhyo 'nīśam vedānta-vedyam. Vedānta-vedyam. These Māyāvādīs, they have Śaṅkarācārya, they have their Śārīraka-bhāṣya. They have tried to prove the Supreme Lord as imperson. This is not actually fact. Vedānta-vedyam. It is confirmed in the Bhagavad-gītā, vedaiś ca sarvair aham eva vedyam, vedānta-kṛt veda-vid eva cāham (BG 15.15). Kṛṣṇa says that all the Vedas, including Vedānta... If somebody says the Vedānta is describing impersonal Brahman, but Kṛṣṇa says that "How it can do?" Vedānta-vid, "I am the actual knower of Vedānta, I am actual composer of Vedānta. So I am the Supreme." So these Māyāvādī philosophers, they cannot understand. They think that Vedānta...

Jagannatha Deities Installation Srimad-Bhagavatam 1.2.13-14 -- San Francisco, March 23, 1967:

That means you have no idea. So you have to learn. This is the process. I am speaking of the process. So if you want to have knowledge of Absolute Truth, the first thing is, basic principle is, faith. Then you must be thoughtful. Then you must be devoted, and you must hear from authentic sources. In this way, these are the different methods. And when you come to the ultimate knowledge, from Brahman platform to Paramātmā platform, then Paramātmā to the Supreme Absolute Personality of Godhead, then your duty shall be to satisfy the Supreme Personality of Godhead. That is the perfection of your active life. These are the process. These are the process, and it is concluded that therefore, everyone—never mind what he is—his duty is to satisfy the Supreme Personality of Godhead. And how we can satisfy? We have to hear about Him, we have to speak about Him, we have to think about Him, we have to worship Him, and that is regularly. That will make, help you. If you have no worship, if you have no thought, if you have no hearing, if you have no speaking, and you are simply thinking of something, something, something, that "something, something," it is not God.

General Lectures

Sunday Feast Lecture -- Los Angeles, May 21, 1972:

Vedic knowledge means to understand God. That's all. One who has understood God, he has studied all Vedas. Finished. And one who has not understood God, simply studying this literature, that literature, that scripture, then he's simply wasting his time. That's all. Because (the) ultimate knowledge is God. If one cannot understand what is God after so much education, then Bhāgavata says, śrama eva hi kevalam: (SB 1.2.8) "It is simply labor, labor, waste of time." Simply waste of time. There is no education. Education, knowledge, means ultimately to understand, to know what is God. Actually; not fictitiously, vaguely. So there are many classes of men who have no understanding of God. Some of them are saying, "God is dead," or "God is impersonal," "There is no God," "Zero," "I am God," "You are God," so many things. All these people do not know what is God; therefore there are different theories. Therefore, somehow or other, if you can understand God, then your life is successful. Somehow or other. Because this human life is especially meant for understanding God. Athāto brahma jijñāsā. The Vedānta-sūtra... You have heard the name of Vedānta. Vedānta means... Veda means knowledge, and anta means ultimate. The ultimate knowledge. Therefore, Kṛṣṇa says in the Bhagavad-gītā, vedaiś ca sarvair aham eva vedyam: (BG 15.15) "The ultimate purpose of reading Vedas is to know Me."

Lecture at Upsala University Faculty -- Stockholm, September 7, 1973:

Veda means knowledge. Vetti veda vido jñāne. Veda means knowledge. So we want to know so many things. That is knowledge. So you get all information from the Vedas. There is called Āyur-veda, Dhanur-veda, Yajur-veda. Veda means knowledge, but actually the Veda means, ultimately, to know God. That is called Vedānta. Anta means ultimate, and veda means knowledge. So ultimate knowledge is your, when..., if... You know so many things. We have got so many subject matters for understanding. But ultimately, when you understand what is God, that is the end of knowledge. That is end of knowledge. So that is Vedānta. So Vedānta means to know the Absolute Truth, God. That is explained in the Bhagavad-gītā, vedaiś ca sarvair aham eva vedyaṁ vedānta-kṛd veda-vid eva cāham (BG 15.15). Kṛṣṇa says that "By all Vedic knowledge, ultimately one must come to the point of knowing God." Therefore another name of God is Brahman, Para-brahman. So brāhmaṇa, brāhmaṇa means one who knows Brahman. That is called brāhmaṇa. A brāhmaṇa is not a class which is to be found in India only. No. Anyone who knows God, who knows the Para-brahman, he is brāhmaṇa. Brahma jānātīti brāhmaṇaḥ. So Vedic knowledge means ultimately to become a brāhmaṇa. That means to know God. That is Vedic knowledge. And the summary of Vedic knowledge is here in the Bhagavad-gītā, because here God directly is instructing about Himself. Therefore it is the essence of all Vedic knowledge. The ultimate goal of Vedic knowledge is to know God.

Lecture at St. Pascal's Franciscan Seminary -- Melbourne, June 28, 1974:

So if human life is also spoiled only on these activities, then you are missing the chance. Human activities should be to understand God or the Absolute Truth. That is the philosophy of Vedānta philosophy. Athāto brahma jijñāsā. Vedānta. Veda means knowledge, and anta means ultimate.

So we are acquiring knowledges in so many departmental, but the ultimate knowledge is to know God. Therefore Vedānta says that "Now, this life, atha, atha..." Atha ataḥ brahma-jijñāsā. Just like the birds. In the morning, they also talk, "Where we shall go this morning to get some fruits and some eatables?" So these questions they do, and there is some talking, "ki-chi mihi." So not that kind of question. The questions "What is God? What I am? What is my relationship with God? What is the ultimate goal of life?" These questions and answers should be in the human society. Unless these questions arises—"What is God? What is this material nature? Who has created it? How it is created? How it is going on?" so many things... The main principle is naturally, if we are philosophical minded, we inquire that "How this world is created? Who has created?" And there are many different ways of answering. But the Vedānta-sūtra answers that the, whatever we are seeing, all this cosmic manifestation, the creator is God, Brahman. Athāto brahma jijñāsā, janmādy asya yataḥ (SB 1.1.1). So God, or the Supreme Truth, Absolute Truth is that from whom everything has come. So that is the beginning of the Śrīmad-Bhāgavatam. Janmādy asya yataḥ (SB 1.1.1), "Absolute Truth is that from whom everything has come into existence."

Philosophy Discussions

Philosophy Discussion on Sigmund Freud:

Prabhupāda: No. The science or philosopher, when they are imperfect in their knowledge, they, whatever they give, that is unscientific and without any basic principle of philosophy. So the, first of all we have to learn what is the objective of knowledge, what we are searching, knowledge. The knowledge that... Vedānta. Vedānta, Veda means knowledge and anta means ultimate. Unless you come to the ultimate point of knowledge, your knowledge is imperfect, insufficient. So the ultimate knowledge is God. So if these people, they cannot define any God, they cannot believe in God, that means they have not reached to the ultimate point of knowledge. God is a fact, but we do not have any clear idea what is that God. That means our knowledge has not reached up to the point of clear understanding of God. So unless one is able to reach that point, everything, what he calls knowledge, is imperfect. God is there, that's a fact, and knowledge means to go to that point. If one has not reached to that point, his knowledge is imperfect. So how he can give us something conclusively if he has imperfect knowledge? Let him be philosopher or scientist; if he has got imperfect knowledge, what is the value of his science, scientific knowledge and that? His knowledge is imperfect. So our, our policy is we don't accept knowledge from an imperfect person. We have received knowledge from the perfect person. Kṛṣṇa is accepted the Supreme Personality of Godhead, perfect, and anyone who follows Kṛṣṇa's knowledge, he is also perfect. So our policy is to accept knowledge from the perfect person, not from the speculators. Speculators are not in perfect knowledge; therefore whatever they say, they are all imperfect.

Philosophy Discussion on Sigmund Freud:

Prabhupāda: Man cannot do without education. Without education a man remains an animal. Therefore in the human society there is a school, college, an institution, teacher—not in the animal society. So the principle is, the man is meant for being learned or being educated. That you cannot deny, that man life should not be like cats and dogs, simply eating, sleeping, mating, and dying. That is not man's life. Man's life is to become advanced in knowledge and education. And as I have already described, the ultimate knowledge: to understand God. If he is so-called educated, without any understanding of God, then his education is imperfect. You can deny the existence of God, but the God conception is there in the human society. Some may accept it, some may not accept it—that is another thing—but the conception of God, the whole civilized world, they have got some type of religion. Either you become Christian or Buddhist or Hindu or Muslim, religion means there is some cultivation of knowledge to understand God. And to understand God is the ultimate knowledge. That is called Vedānta. Veda means knowledge, and the ultimate knowledge: Vedānta. So ultimate knowledge, it, what is that? That is the beginning of Vedānta education. What is that ultimate knowledge? Athāto brahma jijñāsā. The Vedānta begins with this word, "Now this human form of life is to acquire the ultimate knowledge." Athāto brahma. Brahma means the ultimate. So, the absolute. Now it is the time to understand. So far understanding of sex, the dog also knows. You don't require to give him any education. So nobody is given education... Now of course they have adopted, but there is a Bengali proverb, "How to cry and how to enjoy sex, it doesn't require any education." When you are aggrieved, you cry automatically.

Philosophy Discussion on Sigmund Freud:

Prabhupāda: So the Vedānta says that this kind of education is there in the animal kingdom also, sex philosophy. There is no question of philosophy, it is already there; anyone can enjoy it. Now, at this time, atha ato brahma-jijñāsā, now this human life is to inquire about the Absolute Truth, Brahman, because that is the ultimate knowledge. This ultimate knowledge can be acquired by the human being, not by the cats and dog. So if a philosopher, without any knowledge of God, doubtful knowledge of God, so he is imperfect, he is not even human being. He is cats and dogs. (break) God means supreme controller. So everything we see is controlled. The government is controller, but the supreme controller there must be. That's a fact. Now, if you want to know it clearly, then be educated. That is Vedānta. That is very reasonably said, that "What is that Brahman, God?" Immediately answer is, janmādy asya yataḥ (SB 1.1.1). God means, the Absolute Truth means, Brahman means from whom everything has emanated. We see everything is emanating. Just like we see the trees are emanating from the earth, and by eating the fruits, flowers, grains, the animal, human being, they are also emanating. So ultimate cause is this earth. We are emanating. We can say that "I am emanating from my mother." So the mother does not eat, then how he, his, her body can continue and how she can give another body within the womb? So ultimately we can see that the earth or the water is the source of emanation of everything. Then we can inquire wherefrom the water comes and wherefrom the earth comes, wherefrom the air comes, wherefrom the fire comes. This is philosophy. Then ultimately when we come, come to the supreme point of emanation, janmādy asya yataḥ: (SB 1.1.1) "Here is the person, here is the source of everything." So that we must know. Simply in the middle struggling for understanding without any perfect knowledge, what is the value of this philosophy and knowledge? There is no value. You must come to the ultimate goal, the ultimate source of everything. "By accident," "perhaps," that, that is not knowledge.

Philosophy Discussion on Bertrand Russell:

Prabhupāda: And what is the ultimate goal of that education? So ultimate goal of education is to come to Kṛṣṇa. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). That is education. (indistinct), she is educated. Why? So ultimate knowledge is that, to surrender to Kṛṣṇa. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate. Surrender to Kṛṣṇa. Vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ (BG 7.19).

Śyāmasundara: His idea is that emotions are what are determining good and bad, and if we educate people into scientific reality...

Prabhupāda: No. No emotion. We don't... Just like Arjuna. By emotion he was thinking, "I shall not fight." That was emotion. So "I shall be bad man, taking to these orders"—these are... Anything material, that is emotion, sentiment. Yes. So religion without philosophy is sentiment, and philosophy without religion is mental speculation. So therefore our this Kṛṣṇa consciousness movement is so sound. We do not go by sentiment. We accept the superior order of Kṛṣṇa (indistinct), it is perfect.

Śyāmasundara: He says that there is no such thing as fact. There are not facts.

Prabhupāda: That is another nonsense. (laughter) He does not know what is facts.

Devotee: He just before said that it is facts what we see from our senses, so again he's negating his own philosophy.

Philosophy Discussion on Auguste Comte:

Prabhupāda: The humanity, love of humanity means to raise the humanity to the real understanding of the goal of life. If the humanity or the whole human society kept into darkness as to what is the goal of life, that is not serving humanity, to keep them in darkness. But to enlighten them with knowledge, the ultimate knowledge is understanding of God and our relationship with God and activities in that relationship, that is real humanitarian work. Otherwise, if we keep the humanity in darkness, only within the jurisdiction of eating, sleeping, mating, and defending, or that is, that means to keep them in, in the animal atmosphere. But to teach the humanity about real knowledge, that he is not this body, he is soul, the soul is within the body and the nature of the soul, the necessity of the soul, the goal of soul—these things, if actually taken into hand to enlighten the humanity—that is real service to the humanity. And to keep them in darkness in the animal propensities, that is no service to the humanity.

1969 Conversations and Morning Walks

Room Conversation with Allen Ginsberg -- May 12, 1969, Columbus, Ohio:

Lady: I was saying that when the question of knowledge came and Western education was high tops, still it is, thousands of people from other countries like Africa, and India, and all the people, they deliberately learned from the beginning, from childhood, to speak. They started saying Mama and Papa and they're still coming to the higher education in these universities. And when the question comes of ultimate knowledge and the Western civilization doesn't want to take, only the word, just the word, so that is their limitation. They don't want to know.

Allen Ginsberg: Okay. Partly the fear of that, is that the study of Kṛṣṇa consciousness will become as bureaucratized in America as the examination system has made the study of higher Western knowledge in India.

Lady: Yes. But the only difference is that that Kṛṣṇa consciousness is unlimited. It glorifies the Lord and it makes unlimited. But this education is just limited. See? Limited education other people can come and learn and take their language of their own mother tongue.

Prabhupāda: Takes so much trouble. Simply for uttering one Kṛṣṇa they are not prepared to take little trouble?

Lady: Liberation. The whole life, whole human life liberation. They don't take, they don't like to take because it is started in Indian language. Or it is not Indian language. Kṛṣṇa is not Indian language. Oṁ isn't Indian language. It's the ultimate God's name.

Prabhupāda: Neither Kṛṣṇa says that He is Indian.

1973 Conversations and Morning Walks

Room Conversation with Sir Alistair Hardy -- July 21, 1973, London:

Prabhupāda: No... When we speak of Veda, Veda means knowledge. So knowledge means knowledge of God. Any scripture that gives knowledge of God, that is Vedas. Don't think that Vedas means that only the Sāma, Yajuḥ, Atharva. Those who are following the principles to give knowledge about God, that is Veda. Veda means knowledge. Vetti veda vido jñāne. Vid-dhātu is called veda, vetti. Jñāne when there is question of knowledge, these three forms are used: vetti, veda, vido, jñāne. Vinte vid vicaraṇe vidyate vid saptāyāṁ labhe vindati vindate. (?) This is the vid-dhātu description. So vid-dhātu means to know. So ultimate knowledge is to know God. That is real knowledge. Vedaiś ca sarvaiḥ. Sarvaiḥ, all kinds of Vedas. All kinds, sarvaiḥ. So Bible can be taken as Vedas because it is trying to give knowledge about God, maybe for a certain class of men. That is another thing. But the subject matter is how to know God. So that can be taken as also, as Vedas. Because ultimate knowledge is how to know God. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). So we accept Bible also as Vedas, but we simply say that they misinterpret the Biblical commandments. The Bible says, "Thou shalt not kill," and the Christian people are killing, maintaining slaughterhouse. What is this? This is my question. How they'll understand God if they are so much implicated in sinful activities? According to Vedas, there are four kinds of sinful activities: illicit sex, unnecessary killing of animals, intoxication and gambling. Yatra pāpaś catur-vidhaḥ. So God is purest. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). How one can approach God if he leads a sinful life? That is our propagation. You give up this sinful life. Then you'll be able to understand God. You follow Christianity or Mohammedanism or Buddhism. It doesn't matter. You give up this sinful life.

Morning Walk -- December 13, 1973, Los Angeles:

Prabhupāda: Yes. One who knows that these material things, it has got a beginning and it has got an end... In every day we see that. Even with our body we see that it has a beginning and it has an end. I have seen my father was born and he died. So I am also born; I'll also die. My son is also born; my son will die. This is real experience. But if somebody says that "I shall not die. We are trying to become immortal," so that is foolishness. That is foolishness. By experience from time immemorial, historical reference, there is no such thing as immortality. But if somebody says, "By chemical evolution we shall become immortal..." Our Kṛṣṇa consciousness proposition is that human life is meant for factual knowledge or ultimate knowledge. But these rascals are checking that progress. That means the prerogative of human life is being denied to the human society. So this kind of hindrances should be stopped, either by soliciting or even by force, because the human society is being ruined. These things have to be stopped. Therefore I was inquiring that "Why American went to Vietnam?" To stop communism, but that sort of stopping will not make any solution. We have to stop demoniac civilization. Then the human society will be happy and in normal condition. (break)

Prajāpati: As soon as we define what demoniac civilization is, then no one will support us because they'll see that they themselves are demons.

1974 Conversations and Morning Walks

Morning Walk -- May 9, 1974, Bombay:

Prabhupāda: That knowledge is described in the Bhagavad-gītā. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19). When one understands, "Oh, here is the original source of everything," vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19), that is greatest scientist. And how this knowledge comes? Bahūnāṁ janmanām ante (BG 7.19). They are struggling for the ultimate knowledge. So struggling many, many births after births, when, by the grace of Kṛṣṇa, he comes to the real knowledge, then he admits, vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19).

Indian Man (3): (Hindi conversation) (break)

Prabhupāda: ...and police is controlling by beating them. Now they will go to the office, and again they will come in that way. And coming home for two cāpāṭis. You see? That's all.

Dr. Patel: They reach their office at two o'clock.

Prabhupāda: Just see. And again... (Hindi)

1975 Conversations and Morning Walks

Room Conversation with Professors -- February 19, 1975, Caracas:

Prabhupāda: No, this is example. By receiving a knowledge, you must corroborate by your knowledge or by your experience, by the method. Just like in the Bhagavad-gītā, it is said that Arjuna was declining to fight in the war. So Kṛṣṇa said that "You are simply lamenting on this body, but you do not know what is the active principle of the body." So this you can understand very nicely, that everyone is working for this body, but nobody knows what the active principle of the body. Without the active principle of the body, this body, alive or dead, is the same thing, lump of matter. So Arjuna accepted Kṛṣṇa as teacher; therefore He is chastising him that "You are talking like a learned man, but you are lamenting on this body, but no learned man laments on this body, either dead or alive." Because without the knowledge of the active principle which is moving the body, what is the use of simply understanding the bodily construction? The medical science knows the construction of the body, anatomy, physiology, the bone, this muscle, the blood and everything, but he does not know what is the active principle. When the active principle gone, they cannot repair it. So there may be vast advancement of medical science, but if the medical science cannot check birth, death, old age and disease, then what is the use of it? It may have some temporary use, but actually it is not science. Nobody wants to die. Is there medical science which can stop death? So that knowledge may be temporary, beneficial, but ultimately, it is not the knowledge. I am anxious for not dying. Nobody wants to die. This is my anxiety. And where is that science, medical science? So we are satisfied with some temporary knowledge. We have no ultimate knowledge. And because it is very difficult subject matter, we have avoided it very carefully.

Room Conversation with the Mayor of Evanston -- July 4, 1975, Chicago:

Prabhupāda: They are missing the aim of life. That is the... The aim of life is, an..., not according to Vedic, but anyone, the aim of life is how to realize God. That is aim. In the animal life or in other lives less important than the human being there is no question of God realization. In the human life, the civilized human life, there is religion. It doesn't matter whether one is Christian or a Hindu or a Muslim or a Buddhist. These are the principle religions of the world. So any civilized man must be inquisitive to know what is the original source of everything. That philosophy is there. It is called Brahma-sūtra or Vedānta-sūtra. Perhaps you have heard the name, Vedānta philosophy. Veda means knowledge, and anta means end. In the materialistic way of knowledge they did not find any end, and they accept it "That this is progress." But one must come to the end of the knowledge, what is the ultimate knowledge. So generally they are missing what is the ultimate knowledge. We are searching after knowledge in so many ways but what is the ultimate knowledge? The ultimate knowledge, Vedānta, means end of knowledge. End of knowledge means to understand the original source of everything. Athāto brahma jijñāsā. The human inquisitiveness should be up to that point, what is the origin of everything. Because human life is not a spot. That... The western people are lacking that understanding. We are thinking that this duration of life, say, for fifty to a hundred years, that is all. No. That is the first instruction in the Bhagavad-gītā, that this body is not everything. We have to accept another body after death. Tathā dehāntara-prāptiḥ (BG 2.13). As we are accepting different bodies in our this span of life from childhood to boyhood, from boyhood to youthhood, from youthhood to old age... So this is the example. And after this old age, after this body is useless, then I accept another body. And again another chapter of life begins. And on my next life, next body I am creating, kāraṇaṁ guṇa-saṅgaḥ asya, infection. Just like if I infect some disease, I am creating that disease. If I infect smallpox disease, then I must develop that disease.

Room Conversation with the Mayor of Evanston -- July 4, 1975, Chicago:

Prabhupāda: So they were habituated to all... Because that is a system in the European, American life. But now they are free. That is Professor Judah's remark in his letter. Have you got that? Yes. He has written one book, Hare Kṛṣṇa and Counterculture, about our movement. He has read all our books. Here are, you have shown all these books? So he appreciates, many gentlemen appreciate, even the priestly class, they also appreciate. So this is a movement which is trying to create at least a section to become first-class. The first-class man does not mean that he is nicely dressed or very rich or very opulent. Generally, of course, a first-class man means good parentage, good education, good looking and nicely rich. That is the standard. But... That may be first-class position, but first-class man is different. First-class man means he is self-controlled, in the mind he is undisturbed, he is truthful, he is very clean, inside and outside, he is very simple, tolerant, full of knowledge, practical application of knowledge, and believe in God. This is first-class man. There is no mention that he is rich, he is beautiful, bodily, or he is educated. Educated, this is a result of education. Real education means that he is self controlled. Controlling the mind, controlling the senses, truthful. He will speak truth in any circumstances. Even to his enemy he will speak the truth. And clean, and very simple, tolerant. And any knowledge, he has got some, I mean to say, strength over it. Ultimate knowledge, Brahmān, he believes in that and he has... Brahma janātītī brāhmaṇaḥ, This is first-class man. So it is not expected that everyone will become first-class. but there must be a section in the society, ideal first-class. And they will be advisor to the rest. These brāhmaṇas, they will not take part in politics, but those who are politicians, administrators, they should take advice from these first-class men, how to rule, how to control, what is the ideal. So the ruling class, they are called kṣatriyas. So find out this verse, śamaḥ damaḥ...

Morning Walk -- October 12, 1975, Durban:

Prabhupāda: Yes, Vedas there are. Yes. But what is the purpose of Veda? The purpose of Veda is to understand God. If you do not understand God... Just like the Ārya-samājīs. They are concerned with Vedas, they say. But they do not know what is God. They say, "I am God." This is their knowledge. If he is God, who is going to worship him? Nobody comes to kick on his face, and still, he says, "I am God." This is going on. How you become God? Who worships you? But still, he will say, "I am God." You see. Such foolishness is going on. Ārya. Ārya means advanced, and this is their advancement. Ārya means advanced, and this is their advancement that they think, "I am God." Just see. Everyone can think like that. Then what is the use of advancement? This is going on. (break)...sarvair aham eva vedyaḥ. Veda means knowledge. So the ultimate knowledge is to know God. But if you do not know God, then what is the value of your knowledge?

Indian man (3): Quite right.

Prabhupāda: If you say like a rascal that "I am God," is that knowledge?

Indian man (3): It's no knowledge at all.

Prabhupāda: Huh? Still they claim they are advanced Aryans.

Indian lady: And Vallabhācārya?

Prabhupāda: Vallabhācārya, he was a Vaiṣṇava. He worships Kṛṣṇa, Bal Kṛṣṇa. That's all right.

Morning Walk -- November 16, 1975, Bombay:

Prabhupāda: Ah. Niskiñcananaṁ mahiyasam. It has to be understood from the same thing, tattva-darśinam. Otherwise it is not possible. You cannot speculate. If you say, as Gandhi said, "My Kṛṣṇa is of my imagination," that kind of knowledge has no value. What you are, your imagination? Matir na kṛṣṇe parataḥ svato vā. Parataḥ svato vā. Vidya-bhāgavatavadhiḥ. If one reads Śrīmad-Bhāgavatam, then he gets the ultimate knowledge of everything. That is the ultimate end, limit of knowledge.

Dr. Patel: Tasya karyaṁ na vidyate.

Prabhupāda: Matir na kṛṣṇe parataḥ... Nobody can understand Kṛṣṇa, and they are thinking, "In my imagination, Kṛṣṇa is like this." What is the value of this imagination?

Dr. Patel: That is why I said, sir, that divya-bhāva is very difficult to tell because it is felt by the divya-bhāva itself. It cannot be felt by the...

Prabhupāda: Yes, and therefore Kṛṣṇa said, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (BG 7.3). Unless one is siddha, there is no question of understanding Kṛṣṇa. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye yatatām api siddhānām (BG 7.3). Even if he is siddha he cannot understand. Out of many of them, one may understand. And they are trying to understand Kṛṣṇa by imagination. Just see the folly.

1976 Conversations and Morning Walks

Garden Conversation -- June 22, 1976, New Vrindaban:

Prabhupāda: Yes, here is the ultimate knowledge, what is God. You do not know. You are still professing as professor, as learned scholar, but you do not know what is God. Also you write, "In God We Trust." What is this nonsense? Where is your professorship? You explain God. Suppose I am a layman. I am asking "Why you have written in the bill? Please let me know what is God." Do you know? Then where is your knowledge?

Devotee (3): But they say they are looking for it.

Prabhupāda: That means you are not in knowledge, and still you are a professor. You become a student like me. Why you are occupying the post of a professor? That means you are cheating. You are calling yourself as professor, the teacher, and you do not know? Give up this post; come to my position.

Puṣṭa Kṛṣṇa: Immediately revolution.

Prabhupāda: Yes. Talk like sensible man. Don't cheat others, that you have no knowledge and still you say "I am professor." Why you are cheating people?

Kīrtanānanda: They say that real knowledge is to know that there is no such thing as absolute knowledge but simply this process of searching for knowledge.

Garden Conversation -- June 22, 1976, New Vrindaban:

Prabhupāda: No, no. Any knowledge, if you want to get it, you must receive it from a superior person. That is the law. That I already explained. If you want to steal, if you want to become a thief, you have to learn it from an expert thief. So any knowledge. Knowledge means you have to learn it from a superior person. And what to speak of the knowledge of God. That is the ultimate knowledge. Yesterday we were speaking that Kīrtanānanda Mahārāja learned how to make samosas. Now that knowledge is distributed. So every knowledge, you have to learn it from an expert. That is called guru. Guru means expert. Heavy. Who's knowledge is heavier than your scanty knowledge. You have to learn knowledge. Guru means heavy. Therefore Vedic injunction is tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12). You must. Abhigacchet, this word is used when the sense is "must." Not optional, that I may go or I may not go. No, you must. This is Vedic injunction.

Devotee (2): We can see practically everyone understands that if they want to be a chemist, they study under another chemist, or a doctor goes to study from some doctor. Why they don't approach a spiritual master for religious knowledge? Why do they think they can do it by themselves?

Prabhupāda: That is their foolishness.

Kīrtanānanda: That idea has been encouraged by rascals.

Prabhupāda: Just like if you want a son, you must have a wife. If one says "No, without wife, I'll get a son," this is nonsense. Is it possible?

Answers to a Questionnaire from Bhavan's Journal -- June 28, 1976, Vrndavana:

Prabhupāda: Jñāna, what is jñāna? Jñāna means... That is explained in the Bhagavad-gītā: bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). So unless one surrenders to Kṛṣṇa, there is no jñāna. This is all nonsense. And they're passing as jñāna. There is no knowledge at all. Vedānta means the ultimate knowledge. So ultimate knowledge, the subject matter of ultimate knowledge is Kṛṣṇa, God. So if one does not know who is God, who is Kṛṣṇa, then where is knowledge? This is fact, the knowledge, but if a rascal claims that "I am man of knowledge," then what can be done? Knowledge is explained, that when one understands that Kṛṣṇa is everything.... Vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ (BG 7.19). When one understands that Vasudeva, Kṛṣṇa, is everything, then that is knowledge. Before that, there is no knowledge. It is simply misunderstanding. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). One may begin with impersonal Brahman by the speculative method or one can realize the, what is called, Paramātmā, localized aspect. That is the secondary stage. The final stage is understand the Supreme Personality of Godhead Kṛṣṇa. Vedaiś ca sarvair aham eva vedyam (BG 15.15). That is the final knowledge. But if you do not understand Kṛṣṇa, then where is your knowledge? Knowledge, half-way knowledge is not knowledge. Complete knowledge. That complete knowledge is possible, as it is said in the Bhagavad-gītā, bahūnāṁ janmanām ante (BG 7.19). Those who are striving to acquire knowledge, such persons, after many, many births, when actually by the grace of God and by the grace of a devotee comes to the knowledge, then he agrees, "Oh, vāsudevaḥ sarvam iti (BG 7.19), everything is Kṛṣṇa."

Morning Walk and Room Conversation -- December 26, 1976, Bombay:

Prabhupāda: No, He... Nirākāra is there. So far His management power is going on, that is nirākāra. But that nirākāra does not mean that I am also nirākāra. That is the defect. The Supreme Person, it is confirmed by the śāstra. The Absolute Truth is person ultimately.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

(SB 1.2.11)

So those who are simply captivated by the Brahman, nirākāra, they are in the, just in the beginning of knowledge. Their knowledge is not perfect. That is not Vedānta. That is knowledge, but it is not anta. And Vedānta means the ultimate knowledge. And that is explained in the Bhagavad-gītā. Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). If one does not know Kṛṣṇa, he's not a Vedāntist. That is my point . He does not know what is Vedānta. The veda-anta means Kṛṣṇa. Anta means the last word. The last word is brahmeti paramātmeti bhagavān iti śabdyate. Bhagavān. Unless one goes to the Supreme Lord Bhagavān, Kṛṣṇa, he's not a Vedāntist. That is my point. Veda means knowledge.

Dr. Patel: Śrī Śaṅkarācārya also said bhaja govindaṁ bhaja govindaṁ bhaja govindam...

Prabhupāda: That's all right. One who says... We are studying from our common sense. Veda means knowledge and anta means the last. And Kṛṣṇa says, vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). So unless you know Kṛṣṇa, there is no question of Vedānta. There may be Veda...

Morning Walk and Room Conversation -- December 26, 1976, Bombay:

Prabhupāda: Ha, knowledge. But that is not the ultimate knowledge. The ultimate knowledge will come when you surrender to Kṛṣṇa. That is said in the Bhagavad-gītā. Bahūnāṁ janmanām ante (BG 7.19). Therefore all these so-called Vedāntists, they will have to wait for many millions of years to understand Kṛṣṇa. That is the position. Bahūnāṁ janmanām ante. And if he's actually in knowledge, bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). That is the sign. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19). That is wanted. So Vedāntist, so-called Vedāntist, we do not approve them because they have not come to the ultimate point of knowledge. This is clear. Veda means knowledge, anta, anta means the last point. So unless you come to that last point of knowledge, that is not Vedānta. That may be Veda, but it is not Vedānta. Vedānta means māṁ prapadyate. Now, whether you approve these statements? Vedānta means to know Kṛṣṇa. Vedaiś ca sarvair aham eva vedyo vedānta-kṛd veda-vid ca aham.

Dr. Patel: I am the main meaning of the Vedas.

Prabhupāda: Yes, He is the... So He can speak what is Vedānta. And unless one accepts this Vedānta, he's not a Vedāntist. Therefore some of our Vaiṣṇava friends, they have given me this title, Bhaktivedanta. In 1947, something, they, purposefully, they gave me the title that Vedānta means bhakti. "So you take this title, Bhaktivedanta." And we are preaching this Vedānta, that the ultimate platform of Veda, knowledge, is to understand Kṛṣṇa. Vāsudevaḥ sarvam iti (BG 7.19). Aham ādir hi devānām (Bg 10.2). Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8). Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7).

1968 Correspondence

Letter to Janardana -- Los Angeles 21 January, 1968:

Your attempt to present a nice article on Krishna Consciousness on the basis of scholastic understanding is very much encouraging to my mission, and I shall be thinking successful in my mission when you present your Krishna Conscious article before the misguided philosophers and religionists of the world. Vedanta means ultimate knowledge. Knowledge is never perfect unless one comes to the point of understanding Krishna. To remain in Krishna Consciousness is actual understanding of Vedanta. Anything which is not Krishna Consciousness is polluted profane consciousness. Generally the philosophers are acting on the mental plane. The Bhagavatam clearly confirms it, unless one is not situated in Krishna Consciousness he is sure to fall down to material consciousness because he has no other platform. Just like one man flying in the sky, if he doesn't get any supporting planet, he has to come back again on the planet from which he started. Similarly those who are hovering on the mental plane, they must come back to the material manifestation without being in knowledge of spiritual life.

1969 Correspondence

Letter to Vilasavigraha -- Los Angeles 22 January, 1969:

Just like to see the sun means to see oneself, and to see oneself means to see the sun. Self realization depends completely upon God realization, or else it is not complete. One must know his relationship to the Absolute Truth to fully know his position. The mayavadi school simply discerns spirit from matter, but that is not Ultimate Knowledge. One should know the different manifestations of the spirit also. The highest manifestation of the spirit soul is the Supreme Personality of Godhead, Lord Krishna.

In this age the mind is so much agitated that it cannot be fixed up on the Supreme Objective. Real meditation means to fix up the mind on Krishna or on Krishna's Expansion, Lord Visnu. The modern so-called meditater has no information of Krishna or Visnu. They try to meditate on something void or impersonal which is simply troublesome. It is clearly stated in the Bhagavad-gita that those attached to the impersonal feature have their path to be very, very troublesome. Not only in this age when everything is troublesome, but it was so in former ages also, so what to speak of this age. Therefore, in this age, to fix up your ears upon the transcendental vibrations of Hare Krishna is the highest form of meditation, and the only one which will prove feasible for you. We may or may not condemn the impersonalists, but they are already condemned by Lord Krishna in the Bhagavad-gita.