View source for God is the supreme nitya, eternal, and the Supreme Living Being. In the dictionary also it is said, "God means the Supreme Being." They (the scientists) could not understand - supreme Living Being

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[[Category:God Is Supreme]]
[[Category:Nitya]]
[[Category:God Is Eternal]]
[[Category:God Is The Supreme Living Being]]
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[[Category:God Is The Supreme Being]]
[[Category:Scientist]]
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[[Category:Not Understanding God]]
[[Category:Understanding the Supreme Being]]
[[Category:Pages Needing Audio - NABAKUMAR]]
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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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Real fact is that Kṛṣṇa is spiritual and He's the Supreme. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). This is the Vedic injunction. God is the supreme nitya, eternal, and the supreme living being. In the dictionary also it is said, "God means the supreme being." They could not understand "supreme living being." But in the Vedas it is said not only supreme being, but supreme living being. Nityo nityānāṁ cetanaś cetānām eko yo bahūnāṁ vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13). That is the description of God. So it is very difficult to understand even the spiritual substance, and what to speak of God. The beginning of spiritual knowledge is to understand first of all what is spirit. And they are taking the intelligence or mind as spirit. But that is not spirit. Beyond that. Apareyam itas tu viddhi me prakṛtim parā (BG 7.5).
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[[Vanisource:770226 - Lecture SB 07.09.06 - Mayapur|770226 - Lecture SB 07.09.06 - Mayapur]]
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Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye ([[Vanisource:BG 7.3 (1972)|BG 7.3]]). That siddhaye means to understand that superior energy. That is siddhi. And after that, one can understand Kṛṣṇa.

So it is very difficult, especially in this age. Mandāḥ sumanda-matayo ([[Vanisource:SB 1.1.10|SB 1.1.10]]). They are . . . Mandāḥ means they are not interested, or even they are little interested, they are very slow. They do not understand this is the prime knowledge. And first of all you must know it, athāto brahma jijñāsā, that superior knowledge. That is required. But everyone is neglecting. There is no inquisitiveness even what is that thing which is moving this body. There is no inquiry. They think automatically, by combination of this matter . . . They are still persisting on this point, and when you challenge, "You take this chemical and prepare the living force," they'll say, "That I cannot do." And what is this? If you cannot do, then why you are speaking like nonsense, that "The combination of matter or chemicals gives the life"? You take the chemicals. Our Dr. Svarūpa Dāmodara in the California University . . . One big professor came to lecture on chemical evolution, and he challenged immediately, that "If I give you the chemicals, can you produce life?" He said, "That I cannot say." (chuckles) So this is their position. They cannot prove it. They cannot do it. Science means not only observation but experiment also. That is complete. Otherwise theory. It is not science. So they have got different theories. That anyone can put forward. That is not . . . But real fact is that Kṛṣṇa is spiritual and He's the Supreme. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). This is the Vedic injunction. God is the supreme nitya, eternal, and the supreme living being. In the dictionary also it is said, "God means the supreme being." They could not understand "supreme living being." But in the Vedas it is said not only supreme being, but supreme living being. Nityo nityānāṁ cetanaś cetānām eko yo bahūnāṁ vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13). That is the description of God. So it is very difficult to understand even the spiritual substance, and what to speak of God. The beginning of spiritual knowledge is to understand first of all what is spirit. And they are taking the intelligence or mind as spirit. But that is not spirit. Beyond that. Apareyam itas tu viddhi me prakṛtim parā ([[Vanisource:BG 7.5 (1972)|BG 7.5]]).

So this perfection, as Prahlāda Mahārāja had immediately by touching the Supreme Personality of . . . we can also have. There is possibility, and very easily, because we are fallen, mandāḥ—very slow, very bad. Mandāḥ and sumanda-matayo. And because we are bad, everyone has manufactured a theory. Sumanda. Mata. Mata means "opinion." And what is that opinion? Not only mandā but sumanda, very, very bad. Sumanda-matayo. Mandāḥ sumanda-matayo manda-bhāgyāḥ ([[Vanisource:SB 1.1.10|SB 1.1.10]]), and all unfortunate, or misfortunate. Why? When there is knowledge, they'll not take. They will theorize. They're unfortunate. Ready knowledge, but they will theorize, "It is like this. It is like that. It is like that. Perhaps . . . Maybe . . ." This is going on. Therefore manda-bhāgyāh. Just like here is money. One will not take that money. He'll work hard like hogs and dog to earn money. So that means unfortunate. So mandāḥ sumanda-matayo manda-bhāgyāḥ. And because manda-bhāgyāḥ, there is upadrutaḥ, always disturbance—this war, that war, that war. Beginning, whole history, simply war. Why war? Why there is fight? There should not be any fight, because everything is complete, pūrṇam idam ([[Vanisource:ISO Invocation|Śrī Īśopaniṣad, Invocation]]). The world is full by the mercy of the Supreme Lord, because it is the kingdom . . . This is also kingdom of God. But we have made it hell by unnecessarily fighting. That's all. Otherwise it is . . . For a devotee—pūrṇam. Viśvaṁ pūrṇaṁ sukhāyate.
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