View source for If you are inquisitive to understand that is your first stage of faith. That is called sraddha. Adau sraddha. In the beginning your inquisitiveness that "I want to understand," that is faith. Then next stage is association of persons who know, sadhu-sanga

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{{terms|"If you are inquisitive to understand that is your first stage of faith. That is called sraddha. Adau sraddha. In the beginning your inquisitiveness"}}
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG41118LosAngelesJanuary81969_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="163" link="Lecture on BG 4.11-18 -- Los Angeles, January 8, 1969" link_text="Lecture on BG 4.11-18 -- Los Angeles, January 8, 1969">
<div class="heading">You have to adopt the process. Ādau śraddhā. If you are inquisitive to understand that is your first stage of faith. That is called śraddhā. Ādau śraddhā. In the beginning your inquisitiveness that "I want to understand," that is faith. Then next stage is association of persons who know, sādhu-saṅga (CC Madhya 22.83). Then initiation. Then disappearance of all misgivings. Then steady faith. Then attachment. And then ecstasy. Then realization. These are stages.
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<span class="link">[[Vanisource:Lecture on BG 4.11-18 -- Los Angeles, January 8, 1969|Lecture on BG 4.11-18 -- Los Angeles, January 8, 1969]]: </span><div class="text"><p style="display: inline;">Prabhupāda: The action, inaction, and perverted action—these three things are very important subject matter for understanding. Here the same example. It is very simple to understand. The same example. Your position, you first of all you must know what is your position. The position is Kṛṣṇa says that all these living entities are My part and parcel. That is your position. Lord Caitanya also says that jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). As part and parcel.</p>
<p>This is very easy to understand. Just like this finger is the part and parcel of your body. The hand is the part and parcel of your body. The leg is the part and parcel of your body. So we are all part and parcel of the Supreme. So what is our duty? What is the duty of this finger? "Now I wish that you stand like this." The finger is standing like this. It is executing my order. If I say, "Close," finger immediately closed. So this is the duty.</p>
<p>If I am part and parcel of Kṛṣṇa then what is my duty? My duty is to act what Kṛṣṇa says, that's all. That is my action. Without knowing this, whatever I do, that is perverted action. Just like in diseased condition this finger cannot act according to my order. "Oh, there is some pain. If I want to make it stand like that, oh, I feel pain," because there is diseased condition. Similarly, when we do not act in Kṛṣṇa consciousness that is our diseased condition of life. That is not normal condition. In normal condition we shall be all prepared to act in Kṛṣṇa consciousness. That we should know. Then our action will be right.</p>
<p>Otherwise all inaction, not inaction, perverted action. Inaction is different. Inaction means what you do there is no reaction. That is inaction. Yes. Go on.</p>
<p>Tamāla Kṛṣṇa: Eighteen: "One who sees inaction in action and action in inaction is intelligent among men and he is in the transcendental position although engaged in all sorts of activities." Purport: "A person acting in Kṛṣṇa consciousness is naturally free from the resultant action of work. His activities are all performed with Kṛṣṇa and therefore he does not enjoy or suffer any of the effects of the world."</p>
<p>Prabhupāda: Reaction means when you enjoy or suffer. That is called reaction. Inaction means when there is no result on your account.</p>
<p>Just like you are working on account of the state. The state orders you to fight so you are fighting, you are killing so many men. There is no reaction. But without state's order if you kill one man, immediately becomes a murderer. There is reaction immediately. This is very simple to understand. Similarly, if you act on the supreme order there is no reaction and if you act on your own account there will be reaction. Own account means whatever you do, either you suffer or you enjoy. But if you want to be inactive, neither suffering nor enjoying, in the neutral state, that is required, that is Kṛṣṇa consciousness. Go on.</p>
<p>Tamāla Kṛṣṇa: "Akarma means without reaction to work. The impersonalist ceases fruitive activities out of fear so that the resultant action may not be a stumbling block on the path of self-realization whereas the personalist knows rightly his position as the eternal servitor of the Supreme Personality of Godhead. Therefore he engages himself in the activities of Kṛṣṇa consciousness because everything is done for Kṛṣṇa he enjoys only transcendental happiness in the discharge of his service. Those who are engaged in this process or without desire for personal sense gratification, the sense of eternal servitorship to Kṛṣṇa makes one immune to all reactionary elements of work."</p>
<p>Prabhupāda: That's all. Now any question? Yes?</p>
<p>Tamāla Kṛṣṇa: Can you explain, Prabhupāda, once again what action in action and inaction in action?</p>
<p>Prabhupāda: Action, just like you are active. You are working, you all Kṛṣṇa conscious devotees, you are also working. You are not sitting idly, but it is inaction. Inaction in this sense that it is not producing any reaction. It has no reaction. But others, those who are not acting in Kṛṣṇa consciousness, they are also busy but they are producing their reaction. So things which are not producing reaction, that is inaction. One who can see that "I am acting in this way, there is no reaction," that is inaction. And one who sees that "I am doing this but there is reaction," that is action. So it requires little intelligence to see how it is action or inaction. Therefore it is said that one who can see action in inaction and inaction in action, he is intelligent.</p>
<p>Yes. Any other question? From the audience? Yes, you try to understand. Try to understand the science of God philosophically, intelligently, logically. There is no question of dogma. Everything is nicely explained in Bhagavad-gītā As It Is so you can try to understand. Yes?</p>
<p>Guest: Could you explain the picture?</p>
<p>Prabhupāda: This is Kṛṣṇa's picture. Yes.</p>
<p>Guest: I practice transcendental meditation myself and some of the concepts (indistinct) as far as levels of consciousness (indistinct) use the word cosmic consciousness and God consciousness and I was wondering how Kṛṣṇa consciousness would relate to this cosmic consciousness.</p>
<p>Prabhupāda: What do you understand by "cosmic consciousness?"</p>
<p>Guest: Transcendental consciousness simultaneous...</p>
<p>Prabhupāda: Just explain, just try to explain what do you mean by "cosmic consciousness."</p>
<p>Guest: Being in a transcendental state simultaneously with the waking, dreaming, and deep sleep states, the relative states (indistinct) and having the transcendental state also. Being...</p>
<p>Prabhupāda: What is the distinction between transcendental stage and this stage?</p>
<p>Guest: The transcendental pure being, pure existence, pure consciousness, pure awareness and the other states are (indistinct).</p>
<p>Prabhupāda: And what is impure?</p>
<p>Guest: Not impure. They...</p>
<p>Prabhupāda: Then how you distinguish pure?</p>
<p>Guest: The object of perception is...</p>
<p>Prabhupāda: What is that object of perception that is pure?</p>
<p>Guest: The perceiver and the object perceived would be one.</p>
<p>Prabhupāda: What is that object? Give me tangible example.</p>
<p>Guest: In relative existence it would be that which exists and...</p>
<p>Prabhupāda: What is that relative? Relative means there must be something absolute. When you speak of relative... Just like you are son, relative. Immediately the conception of father must be there otherwise how it is relative? So as soon as you say relative, what is the absolute?</p>
<p>Guest: The absolute is... I can't say</p>
<p>Prabhupāda: Then you have no conception of the absolute. You cannot explain.</p>
<p>Guest: It's...</p>
<p>Prabhupāda: You are simply... Your meditation means you are simply in the relative.</p>
<p>Guest: It's not...</p>
<p>Prabhupāda: You are giving definition in the... Just like you do not know what it is. You say simply "It is not this," that's all. But you do not know what it is. That is not concrete definition. If I say, "This is not watch. This is not book. This is not light. This is not microphone." I can go on thousands of years saying, "This is not, this is not, this is not," but that does not mean it is this. And if you know it immediately say, "It is glass, spectacle." That means you do not know it. Simply negation, "This is not, this is not, this is not," is not the realization of the Absolute. You must give concrete idea of the Absolute. That is transcendental meditation.</p>
<p>Guest: I'm working on it.</p>
<p>Prabhupāda: Eh?</p>
<p>Guest: I'm working on it.</p>
<p>Prabhupāda: So you are working, you are not realized. But we are giving concrete absolute truth. That is Kṛṣṇa. That is explained in the Bhagavad-gītā, how He is concrete Absolute. It is just like this. You are studying this article. You are simply trying to understand it. "It is not this, it is not this, it is not this." But if you take it from an authorized person who knows what it is, that "This is spectacle," your knowledge is immediately there. So here the Absolute is speaking about the Absolute. So if you understand Him, Kṛṣṇa, then immediately understand Absolute. Yes.</p>
<p>Young Woman: How do you (indistinct) Kṛṣṇa? By talking about it?</p>
<p>Prabhupāda: No. These people are not talking. They are realized. Talking is the beginning but there is realization. Just like when I did not come to your country I was talking that "America is like this." But now when I have come to America I realize what is America. So talking is theoretical understanding and when you realize that is practical understanding. One is called jñāna, other is called vijñāna. So jñāna and vijñāna both things are there, theoretical and practical.</p>
<p>Young Woman: So how to realize Kṛṣṇa?</p>
<p>Prabhupāda: You have to adopt the process. This is Kṛṣṇa consciousness.</p>
<p>Young Woman: Say that again?</p>
<p>Prabhupāda: You have to adopt the process. Ādau śraddhā. If you are inquisitive to understand that is your first stage of faith. That is called śraddhā. Ādau śraddhā. In the beginning your inquisitiveness that "I want to understand," that is faith. Then next stage is association of persons who know, sādhu-saṅga ([[Vanisource:CC Madhya 22.83|CC Madhya 22.83]]). Then initiation. Then disappearance of all misgivings. Then steady faith. Then attachment. And then ecstasy. Then realization. These are stages.</p>
<p>So if you are anxious to know then please come to our classes. We are discussing simply this subject matter so you'll kindly, if you kindly come, gradually you'll be able to understand. It is not very difficult. All my students, they are all American boys and girls. I have not brought with me any Indian or Hindu but they are understanding. Just talk with them. They will be able to explain how they are understanding. So similarly you will also be able to understand. It is not very difficult subject. But you must be sincere to understand. That is the only qualification required. That's all. Yes?</p>
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