View source for According to Vedic principles, there are three different types of evidences. Everything must be proved by evidence. So these are primarily three evidences. Pratyaksa, direct perception. Pratyaksa, anumana and sruti

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[[Category:According to Vedic Principles]]
[[Category:There Are]]
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[[Category:Evidence]]
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[[Category:Must Be]]
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[[Category:Primary]]
[[Category:Pratyaksa]]
[[Category:Direct Perception]]
[[Category:Anumana]]
[[Category:Sruti]]
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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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According to Vedic principles, there are three different types of evidences. Everything must be proved by evidence. So these are primarily three evidences. Pratyakṣa, direct perception. Pratyakṣa, anumāna and śruti. Anumāna means I cannot see directly, but by the symptoms I can imagine. That is anumāna.
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[[Vanisource:750727 - Lecture SB 06.01.46 - San Diego|750727 - Lecture SB 06.01.46 - San Diego]]
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According to Vedic principles, there are three different types of evidences. Everything must be proved by evidence. So these are primarily three evidences. Pratyakṣa, direct perception. Pratyakṣa, anumāna and śruti. Anumāna means I cannot see directly, but by the symptoms I can imagine. That is anumāna. Just like I have seen that in the month of April, May, June, we can get mangoes. That is our direct experience. So similarly we can say, in the month of January, we can say that "In the month of April, May, June, we shall have mangoes." In the January there is no mango. But because I know, I experienced in my last April, May, June, so similarly, this intuition is nothing but experience of my last life. That is called intuition. The rascals, they say that there is no experience. Whatever life we have got just now, here experience. No. The intuition . . . Just like a dog's cub born, it is also trying to find out milk from the body of the mother, and exactly in the same place putting his mouth. Or human child also. This is last experience. That proves that life is continual. Just like I came here about two, three years ago?

Jayatīrtha: San Diego? Yes.

Prabhupāda: So I immediately, while getting down, I immediately understood, "Oh, the same house." So this is called intuition; means past experience.

Then the most authentic evidence is śruti; out of three evidences, the śruti, hearing from the authority. Just like Kṛṣṇa says, imaṁ vivasvate yogaṁ proktavān aham avyayam ([[Vanisource:BG 4.1 (1972)|BG 4.1]]). So Kṛṣṇa says . . . Kṛṣṇa is the authority, best authority, supreme authority. So we can understand from His speech that in the sun planet there is a king whose name is Vaivasva . . . Vivasvata. And Kṛṣṇa says that "I spoke to Vivasvān." So Vivasvān . . . Now, nobody can say when the sun planet was created. But we can calculate, as it is said, vivasvān manave prāhuḥ, that Vivasvān, he explained to Manu. So Manu's age we can calculate. Manu's age . . . There are seventy-two Manus in one day of Brahmā. And the one day of Brahmā means forty-three hundred thousands of years multiplied by one thousand and divided by seventy-two. Then we can immediately calculate what is Manu's age. So by Manu's age we can calculate that forty millions of years ago Kṛṣṇa spoke to the sun-god about this philosophy. This is called śruti. The exact calculation, by śruti you can make. So śruti-pramāṇa.

So here it is said deva-pravarāḥ. The Viṣṇudūtas, they are coming from Vaikuṇṭha, so beautiful, so nicely dressed, four-handed with ornaments, helmet, garland. So they have experience of the demigods. But the Viṣṇudūtas do not belong to this material world. They belong to the spiritual world. Therefore they are addressed deva-pravarāḥ, "more than the demigods." Deva-pravarāḥ. They are very much pleased to see the Viṣṇudūtas, although argument is going on. Immediately after seeing them, they are, the Yamadūtas, they are very much pleased upon them, that "They are not ordinary living being." And with four hands. Therefore they are addressing, deva-pravarāḥ. Yatheha deva-pravarās trai-vidhyam upalabhyate. Vidhi, tri-vidha. Tri-vidha means three varieties. Vidha mean variety, and tri means three. So from tri-vidha it is said, trai-vidhyaṁ bhāvaḥ.

So trai-vidhyam, three kinds. Three kinds. Here also, in this world, we see varieties of men, varieties of animals, varieties of trees, varieties of insects—so many varieties. It is already informed that altogether, within this universe, there are 8,400,000 varieties of life. Life is one. The varieties means body. Just like we are sitting; every one of us has got a particular type of body. You will never find that this man or this boy or this girl exactly of the same bodily feature. Varieties. So altogether there are classes, or species, 8,400,000. So those who are experienced, thoughtful men, by reading scripture . . . Just like Kṛṣṇa says that imaṁ vivasvate yogaṁ proktavān. He said to the sun-god or the president of the sun planet, Vivasvān. So that means that is also a similar place like this. You cannot say there is no living entity. Anumīyate. That is intelligence. Because this planet is also one of the material things. Everything is made here, earth, water, air, fire. So somewhere some element is very prominent. Here in this planet the earth is prominent. In the sun planet the fire is prominent. But that does not mean there is no living entity. This is foolishness. Anumīyate. This is intelligence, that everything within this universe, this material universe, everything is made of these five elements: earth, water, fire, air, sky. We see here practically that the aquatics, they have got a different type of body, and they are very peacefully living in the water. And if you are thrown in the water, you will die. And the fish is taken from the water; he will die. So land, water, fire—the particular type of body.

So here it is said that it is anumīyate. As here we find varieties, similarly, in other planet or in next life there are varieties. This is intelligence, human intelligence. Why you should say there is no next life or there is no life in other planet? Therefore we have to refer to the śāstras, śāstra-vidhi. Yaḥ śāstra-vidhim utsṛjya vartate kāma . . . ([[Vanisource:BG 16.23 (1972)|BG 16.23]]). If you unnecessarily becomes too much intelligent and theorize, then he is never successful, he is never sukhi. Na sukhaṁ na . . . Na siddhiṁ sa avāpnoti na sukhaṁ na parāṁ gatim ([[Vanisource:BG 16.23 (1972)|BG 16.23]]). Such a rascal, who does not consult the śāstras and thinks whimsically according to his mad conception, such person, na siddhim avāpnoti. That is spoken by Kṛṣṇa. He will never get success. He will simply speculate. There is no definite knowledge. Na sukham, and he is not happy. And what to speak of going back to home, back to Godhead? He is a rascal. There is no hope. So do not conclude in your foolish way anything. Just refer to the śāstra, authority, śruti. Therefore it is called śruti. We cannot imagine that there is possibility of living entity in the sun planet or moon planet, but śruti . . . Just like Kṛṣṇa says that "I spoke to sun-god." So by hearing this śruti, we understand that there is also life and there is also system, the government, the chief executive. Everything is there. And that is by śruti anumīyate. Anumīyate means you can imagine; it is a fact.

So from śāstra we can get the different varieties of life there are, 8,400 . . . Some of them living for a few second, some of them are living few hours, some of them are living for years, and some of them are living for a few millions of years, some millions of years, just like Brahmā. You cannot calculate Brahmā's duration of life. But the duration of life is given in the Bhagavad-gītā, sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ ([[Vanisource:BG 8.17 (1972)|BG 8.17]]). So you have to understand like that, that here is Brahmā's twelve hours, one day, millions and millions of years. And he lives for hundred years. So his hundred years and my hundred years is not the same. That is scientific, relativity. Or the ant's hundred years and my hundred years is not the same. The space, time, they differ according to position. I think Professor Einstein has got this knowledge, relativity, law of relativity. Everything is . . . My one moment and Brahmā's one moment, different. My one moment, the ant's one moment is different, according to my body. But time is unlimited, eternal. But according to my body, it is past, present and future. An ant's past, present, future and my past, present, future—different. My past, present, future and Brahmā's past, present, future—different. It is the relative. Just like by speed we are calculating this whole world is twenty-five thousand miles. But it has been proved by the . . . what is that? Weapon for going to the space? Sputnik, sputnik. It rounded over the world—one hour, twenty-five minutes. That is experience, relative. If you increase your speed, then the round about time decreases. Similarly, if by yoga system you increase your speed, then you can travel all over the universe, as Durvāsā Muni said. Durvāsā Muni, he crossed over this universe and went to the Vaikuṇṭhaloka. It took only one year. This is relative. It took one year only. And you cannot go in so many years. Panthās tu koṭi-śata-vatsara-sampragamyaḥ (Bs. 5.34). Everything is relative.
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