View source for Why you are taking the post of a teacher? "In future we shall understand." And what is this future? Would you accept a post-dated check? "In future I shall discover, and therefore I am scientist." What is this scientist

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[[Category:Why]]
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[[Category:Questions Posed by Srila Prabhupada]]
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<h2>Lectures</h2>
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<h3>Bhagavad-gita As It Is Lectures</h3>
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Just like we accept this body as reality. This is called illusion. But it is not reality. "I am soul," that is reality. So this is called illusion. And then, with this illusory knowledge, imperfect knowledge, we become teacher. That is another cheating. If you have not . . . they say, all these scientists and philosophers, "Perhaps," "It may be." So where is your knowledge? "It may be" and "perhaps." Why you are taking the post of a teacher? "In future we shall understand." And what is this future? Would you accept a post-dated check? "In future I shall discover, and therefore I am scientist." What is this scientist? And, above all, our imperfectness of senses. Just like we are seeing one another because there is light. If there is no light, then what is the power of my seeing? But these rascals, they do not understand that they are always defective, and still, they are writing books of knowledge. What is your knowledge? We must take knowledge from the perfect person.
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[[Vanisource:740623 - Lecture BG 02.14 - Germany|740623 - Lecture BG 02.14 - Germany]]
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We accept knowledge from the perfect person. I may be fool, but the knowledge received from the perfect person is perfect. This is our process. We don't try to speculate. That may or may not be successful, but if you accept knowledge from the perfect authority, that knowledge is perfect. Just like we are speculating, "Who is my father?" You can speculate who is your father, but that speculation will not help you. You will never understand who is your father. But you go to your mother, the supreme authority. She'll immediately, "Here is your father." That's all. And you cannot know father in any other way. There is no other way. This is practical. You cannot know your father without the authoritative statement of your mother. Similarly, things which are beyond your perception, avan mānasa-gocara, you cannot think of, you cannot speak of. Sometimes they say: "God cannot be spoken. God cannot be thought of." That is all right. But if God Himself comes before you and says: "Here I am," then where is the difficulty? Where is the difficulty? I am imperfect. I cannot know. That's all right. But if God Himself comes before me . . . so this Kṛṣṇa consciousness movement is to know everything perfectly from the supreme authority, Kṛṣṇa. This is the process. Tad vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). In order to understand subject matter which is beyond our perception, you have to approach such authority who can inform you. Exactly in the same way: to understand who is my father is beyond my perception, beyond my speculation, but if I accept the authoritative statement of my mother, this is perfect knowledge.

So there are three kinds of processes to understand or to advance in knowledge. One is direct perception, pratyakṣa. And the other is authority, and the other is śruti. Śruti means by hearing from the Supreme. So our process is śruti. Śruti means we hear from the highest authority. That is our process, and that is very easy. Highest authority, if He is not in default . . . ordinary persons, they are in default. They have got imperfection. The first imperfection is: the ordinary man, they commit mistake. Any great man of the world, you have seen, they commit mistake. And they are illusioned. They accept something as reality which is not reality. Just like we accept this body as reality. This is called illusion. But it is not reality. "I am soul," that is reality. So this is called illusion. And then, with this illusory knowledge, imperfect knowledge, we become teacher. That is another cheating. If you have not . . . they say, all these scientists and philosophers, "Perhaps," "It may be." So where is your knowledge? "It may be" and "perhaps." Why you are taking the post of a teacher? "In future we shall understand." And what is this future? Would you accept a post-dated check? "In future I shall discover, and therefore I am scientist." What is this scientist? And, above all, our imperfectness of senses. Just like we are seeing one another because there is light. If there is no light, then what is the power of my seeing? But these rascals, they do not understand that they are always defective, and still, they are writing books of knowledge. What is your knowledge? We must take knowledge from the perfect person.

Therefore we are taking knowledge from Kṛṣṇa, the Supreme Person, the perfect person. And He is advising that if you want to stop your pains and pleasure, then you must make some arrangement not to accept this material body. That He is advising, Kṛṣṇa, how to avoid this material body. That has been explained. This is Second Chapter. In the Fourth Chapter Kṛṣṇa has said that janma karma me divyaṁ yo jānāti tattvataḥ, tyaktvā dehaṁ punar janma naiti mām eti ([[Vanisource:BG 4.9 (1972)|BG 4.9]]). You simply try to understand the activities of Kṛṣṇa. These activities of Kṛṣṇa is there in the history, in the Mahābhārata. Mahābhārata means greater India, or greater Bhārata, Mahābhārata, the history. In that history this Bhagavad-gītā is also there.
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