SB 02.09.31 jnanam parama-guhyam me... cited

Expressions researched:
"grhana gaditam maya" |"jnanam parama-guhyam me" |"sarahasyam tad-angam ca" |"yad vijnana-samanvitam"

BG Chapters 1 - 6

BG 3.41, Purport:

The Lord advised Arjuna to regulate the senses from the very beginning so that he could curb the greatest sinful enemy, lust, which destroys the urge for self-realization and specific knowledge of the self. Jñāna refers to knowledge of self as distinguished from non-self, or in other words, knowledge that the spirit soul is not the body. Vijñāna refers to specific knowledge of the spirit soul's constitutional position and his relationship to the Supreme Soul. It is explained thus in the Śrīmad-Bhāgavatam (2.9.31):

jñānaṁ parama-guhyaṁ me

yad vijñāna-samanvitam

sa-rahasyaṁ tad-aṅgaṁ ca

gṛhāṇa gaditaṁ mayā

"The knowledge of the self and Supreme Self is very confidential and mysterious, but such knowledge and specific realization can be understood if explained with their various aspects by the Lord Himself." Bhagavad-gītā gives us that general and specific knowledge of the self. The living entities are parts and parcels of the Lord, and therefore they are simply meant to serve the Lord. This consciousness is called Kṛṣṇa consciousness. So, from the very beginning of life one has to learn this Kṛṣṇa consciousness, and thereby one may become fully Kṛṣṇa conscious and act accordingly.

Lust is only the perverted reflection of the love of God which is natural for every living entity. But if one is educated in Kṛṣṇa consciousness from the very beginning, that natural love of God cannot deteriorate into lust. When love of God deteriorates into lust, it is very difficult to return to the normal condition. Nonetheless, Kṛṣṇa consciousness is so powerful that even a late beginner can become a lover of God by following the regulative principles of devotional service. So, from any stage of life, or from the time of understanding its urgency, one can begin regulating the senses in Kṛṣṇa consciousness, devotional service of the Lord, and turn the lust into love of Godhead—the highest perfectional stage of human life.

SB Canto 2

SB 2.9.31, Translation and Purport:

The Personality of Godhead said: Knowledge about Me as described in the scriptures is very confidential, and it has to be realized in conjunction with devotional service. The necessary paraphernalia for that process is being explained by Me. You may take it up carefully.

Lord Brahmā is the topmost devotee of the Lord within the universe, and therefore the Personality of Godhead replied to his four principal inquiries in four important statements, which are known as the original Bhāgavatam in four verses. These were Brahmā's questions: (1) What are the forms of the Lord both in matter and in transcendence? (2) How are the different energies of the Lord working? (3) How does the Lord play with His different energies? (4) How may Brahmā be instructed to discharge the duty entrusted to Him? The prelude to the answers is this verse under discussion, wherein the Lord informs Brahmā that knowledge of Him, the Supreme Absolute Truth, as it is stated in the revealed scriptures, is very subtle and cannot be understood unless one is self-realized by the grace of the Lord. The Lord says that Brahmā may take the answers as He explains them. This means that transcendental knowledge of the absolute Supreme Being can be known if it is made known by the Lord Himself. By the mental speculation of the greatest mundane thinkers, the Absolute Truth cannot be understood. The mental speculators can reach up to the standard of impersonal Brahman realization, but, factually, complete knowledge of transcendence is beyond the knowledge of impersonal Brahman. Thus it is called the supreme confidential wisdom. Out of many liberated souls, someone may be qualified to know the Personality of Godhead. In the Bhagavad-gītā it is also said by the Lord Himself that out of many hundreds of thousands of people, one may try for perfection in human life, and out of many liberated souls, one may know Him as He is. Therefore, the knowledge of the Personality of Godhead may be attained by devotional service only. Rahasyam means devotional service. Lord Kṛṣṇa instructed Arjuna in the Bhagavad-gītā because He found Arjuna to be a devotee and friend. Without such qualifications, one cannot enter into the mystery of the Bhagavad-gītā Therefore, one cannot understand the Personality of Godhead unless one becomes a devotee and discharges devotional service. This mystery is love of Godhead. Therein lies the main qualification for knowing the mystery of the Personality of Godhead. And to attain the stage of transcendental love of Godhead, regulative principles of devotional service must be followed. The regulative principles are called vidhi-bhakti, or the devotional service of the Lord, and they can be practiced by a neophyte with his present senses. Such regulative principles are mainly based on hearing and chanting of the glories of the Lord. And such hearing and chanting of the glories of the Lord can be made possible in the association of devotees only. Lord Caitanya therefore recommended five main principles for attaining perfection in the devotional service of the Lord. The first is association with devotees (hearing); second is chanting the glories of the Lord; third, hearing Śrīmad-Bhāgavatam from the pure devotee; fourth, residing in a holy place connected with the Lord; and fifth, worshiping the Deity of the Lord with devotion. Such rules and regulations are parts of devotional service. So, as requested by Lord Brahmā, the Personality of Godhead will explain all about the four questions put forward by Brahmā, and others also which are parts and parcels of the same questions.

SB 2.9.35, Purport:

The great elements of material creation, namely earth, water, fire, air and ether, all enter into the body of all manifested entities—the seas, mountains, aquatics, plants, reptiles, birds, beasts, human beings, demigods and everyone materially manifested—and at the same time such elements are differently situated. In the developed stage of consciousness, the human being can study both physiological and physical science, but the basic principles of such sciences are nothing but the material elements and nothing more. The body of the human being and the body of the mountain, as also the bodies of the demigods, including Brahmā, are all of the same ingredients—earth, water, etc.—and at the same time the elements are beyond the body. The elements were created first, and therefore they entered into the bodily construction later, but in both circumstances they entered the cosmos and also did not enter. Similarly, the Supreme Lord, by His different energies, namely the internal and external, is within everything in the manifested cosmos, and at the same time He is outside of everything, situated in the kingdom of God (Vaikuṇṭhaloka) as described before. This is very nicely stated in the Brahma-saṁhitā (5.37) as follows:

ānanda-cinmaya-rasa-pratibhāvitābhis

tābhir ya eva nija-rūpatayā kalābhiḥ

goloka eva nivasaty akhilātma-bhūto

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the Personality of Godhead, Govinda, who, by expansion of His internal potency of transcendental existence, knowledge and bliss, enjoys in His own and expanded forms. Simultaneously He enters into every atom of the creation."

This expansion of His plenary parts is also more definitely explained in the same Brahma-saṁhitā (5.35) as follows:

eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ

yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ

aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the Personality of Godhead, Govinda, who, by one of His plenary portions, enters into the existence of every universe and every particle of the atoms and thus unlimitedly manifests His infinite energy all over the material creation."

The impersonalists can imagine or even perceive that the Supreme Brahman is thus all-pervading, and therefore they conclude that there is no possibility of His personal form. Herein lies the mystery of His transcendental knowledge. This mystery is transcendental love of Godhead, and one who is surcharged with such transcendental love of Godhead can without difficulty see the Personality of Godhead in every atom and every movable or immovable object. And at the same time he can see the Personality of Godhead in His own abode, Goloka, enjoying eternal pastimes with His eternal associates, who are also expansions of His transcendental existence. This vision is the real mystery of spiritual knowledge, as stated by the Lord in the beginning (sarahasyaṁ tad-aṅgaṁ ca). This mystery is the most confidential part of the knowledge of the Supreme, and it is impossible for the mental speculators to discover by dint of intellectual gymnastics. The mystery can be revealed through the process recommended by Brahmājī in his Brahma-saṁhitā (5.38) as follows:

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the original Personality of Godhead, Govinda, whom the pure devotees, their eyes smeared with the ointment of love of Godhead, always observe within their hearts. This Govinda, the original Personality of Godhead, is Śyāmasundara with all transcendental qualities."

Therefore, although He is present in every atom, the Supreme Personality of Godhead may not be visible to the dry speculators; still the mystery is unfolded before the eyes of the pure devotees because their eyes are anointed with love of Godhead. And this love of Godhead can be attained only by the practice of transcendental loving service of the Lord, and nothing else. The vision of the devotees is not ordinary; it is purified by the process of devotional service. In other words, as the universal elements are both within and without, similarly the Lord's name, form, quality, pastimes, entourage, etc., as they are described in the revealed scriptures or as performed in the Vaikuṇṭhalokas, far, far beyond the material cosmic manifestation, are factually being televised in the heart of the devotee. The man with a poor fund of knowledge cannot understand, although by material science one can see things far away by means of television. Factually, the spiritually developed person is able to have the television of the kingdom of God always reflected within his heart. That is the mystery of knowledge of the Personality of Godhead.

The Lord can award anyone and everyone liberation (mukti) from the bondage of material existence, yet He rarely awards the privilege of love of Godhead, as confirmed by Nārada (muktiṁ dadhāti karhicit sma na bhakti-yogam). This transcendental devotional service of the Lord is so wonderful that the occupation keeps the deserving devotee always rapt in psychological activities, without deviation from the absolute touch. Thus love of Godhead, developed in the heart of the devotee, is a great mystery. Brahmājī previously told Nārada that the desires of Brahmājī are never unfulfilled because he is always absorbed in the transcendental loving service of the Lord; nor has he any desire in his heart save and except the transcendental service of the Lord. That is the beauty and mystery of the process of bhakti-yoga. As the Lord's desire is infallible because He is acyuta, similarly the desires of the devotees in the transcendental service of the Lord are also acyuta, infallible. This is very difficult, however, for the layman to understand without knowledge of the mystery of devotional service, as it is very difficult to know the potency of touchstone. As touchstone is rarely found, a pure devotee of the Lord is also rarely to be seen, even amongst millions of liberated souls (koṭiṣv api mahāmune). Out of all kinds of perfections attained by the process of knowledge, yoga perfection in devotional service is the highest of all and the most mysterious also, even more mysterious than the eight kinds of mystic perfection attained by the process of yogic performances. In the Bhagavad-gītā (18.64) the Lord therefore advised Arjuna about this bhakti-yoga:

sarva-guhyatamaṁ bhūyaḥ

śṛṇu me paramaṁ vacaḥ

"Just hear from Me again about the most confidential part of the instructions in Bhagavad-gītā." The same was confirmed by Brahmājī to Nārada in the following words:

idaṁ bhāgavataṁ nāma

yan me bhagavatoditam

saṅgraho 'yaṁ vibhūtīnāṁ

tvam etad vipulīkuru

Brahmājī said to Nārada, "Whatever I have spoken to you about the Bhāgavatam was explained to me by the Supreme Personality of Godhead, and I am advising you to expand these topics nicely so that people may easily understand the mysterious bhakti-yoga by transcendental loving service to the Lord." It is to be noted here that the mystery of bhakti-yoga was disclosed to Brahmājī by the Lord Himself. Brahmājī explained the same mystery to Nārada, Nārada explained it to Vyāsa, Vyāsa explained it to Śukadeva Gosvāmī, and that same knowledge is coming down in the unalloyed chain of disciplic succession. If one is fortunate enough to have received the knowledge in the transcendental disciplic succession, surely he will have the chance to understand the mystery of the Lord and that of the Śrīmad-Bhāgavatam, the sound incarnation of the Lord.

SB 2.9.35, Translation and Purport:

O Brahmā, please know that the universal elements enter into the cosmos and at the same time do not enter into the cosmos; similarly, I Myself also exist within everything created, and at the same time I am outside of everything.

The great elements of material creation, namely earth, water, fire, air and ether, all enter into the body of all manifested entities—the seas, mountains, aquatics, plants, reptiles, birds, beasts, human beings, demigods and everyone materially manifested—and at the same time such elements are differently situated. In the developed stage of consciousness, the human being can study both physiological and physical science, but the basic principles of such sciences are nothing but the material elements and nothing more. The body of the human being and the body of the mountain, as also the bodies of the demigods, including Brahmā, are all of the same ingredients—earth, water, etc.—and at the same time the elements are beyond the body. The elements were created first, and therefore they entered into the bodily construction later, but in both circumstances they entered the cosmos and also did not enter. Similarly, the Supreme Lord, by His different energies, namely the internal and external, is within everything in the manifested cosmos, and at the same time He is outside of everything, situated in the kingdom of God (Vaikuṇṭhaloka) as described before. This is very nicely stated in the Brahma-saṁhitā (5.37) as follows:

ānanda-cinmaya-rasa-pratibhāvitābhis

tābhir ya eva nija-rūpatayā kalābhiḥ

goloka eva nivasaty akhilātma-bhūto

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the Personality of Godhead, Govinda, who, by expansion of His internal potency of transcendental existence, knowledge and bliss, enjoys in His own and expanded forms. Simultaneously He enters into every atom of the creation."

This expansion of His plenary parts is also more definitely explained in the same Brahma-saṁhitā (5.35) as follows:

eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ

yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ

aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the Personality of Godhead, Govinda, who, by one of His plenary portions, enters into the existence of every universe and every particle of the atoms and thus unlimitedly manifests His infinite energy all over the material creation."

The impersonalists can imagine or even perceive that the Supreme Brahman is thus all-pervading, and therefore they conclude that there is no possibility of His personal form. Herein lies the mystery of His transcendental knowledge. This mystery is transcendental love of Godhead, and one who is surcharged with such transcendental love of Godhead can without difficulty see the Personality of Godhead in every atom and every movable or immovable object. And at the same time he can see the Personality of Godhead in His own abode, Goloka, enjoying eternal pastimes with His eternal associates, who are also expansions of His transcendental existence. This vision is the real mystery of spiritual knowledge, as stated by the Lord in the beginning (sarahasyaṁ tad-aṅgaṁ ca). This mystery is the most confidential part of the knowledge of the Supreme, and it is impossible for the mental speculators to discover by dint of intellectual gymnastics. The mystery can be revealed through the process recommended by Brahmājī in his Brahma-saṁhitā (5.38) as follows:

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the original Personality of Godhead, Govinda, whom the pure devotees, their eyes smeared with the ointment of love of Godhead, always observe within their hearts. This Govinda, the original Personality of Godhead, is Śyāmasundara with all transcendental qualities."

Therefore, although He is present in every atom, the Supreme Personality of Godhead may not be visible to the dry speculators; still the mystery is unfolded before the eyes of the pure devotees because their eyes are anointed with love of Godhead. And this love of Godhead can be attained only by the practice of transcendental loving service of the Lord, and nothing else. The vision of the devotees is not ordinary; it is purified by the process of devotional service. In other words, as the universal elements are both within and without, similarly the Lord's name, form, quality, pastimes, entourage, etc., as they are described in the revealed scriptures or as performed in the Vaikuṇṭhalokas, far, far beyond the material cosmic manifestation, are factually being televised in the heart of the devotee. The man with a poor fund of knowledge cannot understand, although by material science one can see things far away by means of television. Factually, the spiritually developed person is able to have the television of the kingdom of God always reflected within his heart. That is the mystery of knowledge of the Personality of Godhead.

The Lord can award anyone and everyone liberation (mukti) from the bondage of material existence, yet He rarely awards the privilege of love of Godhead, as confirmed by Nārada (muktiṁ dadhāti karhicit sma na bhakti-yogam). This transcendental devotional service of the Lord is so wonderful that the occupation keeps the deserving devotee always rapt in psychological activities, without deviation from the absolute touch. Thus love of Godhead, developed in the heart of the devotee, is a great mystery. Brahmājī previously told Nārada that the desires of Brahmājī are never unfulfilled because he is always absorbed in the transcendental loving service of the Lord; nor has he any desire in his heart save and except the transcendental service of the Lord. That is the beauty and mystery of the process of bhakti-yoga. As the Lord's desire is infallible because He is acyuta, similarly the desires of the devotees in the transcendental service of the Lord are also acyuta, infallible. This is very difficult, however, for the layman to understand without knowledge of the mystery of devotional service, as it is very difficult to know the potency of touchstone. As touchstone is rarely found, a pure devotee of the Lord is also rarely to be seen, even amongst millions of liberated souls (koṭiṣv api mahāmune). Out of all kinds of perfections attained by the process of knowledge, yoga perfection in devotional service is the highest of all and the most mysterious also, even more mysterious than the eight kinds of mystic perfection attained by the process of yogic performances. In the Bhagavad-gītā (18.64) the Lord therefore advised Arjuna about this bhakti-yoga:

sarva-guhyatamaṁ bhūyaḥ

śṛṇu me paramaṁ vacaḥ

"Just hear from Me again about the most confidential part of the instructions in Bhagavad-gītā." The same was confirmed by Brahmājī to Nārada in the following words:

idaṁ bhāgavataṁ nāma

yan me bhagavatoditam

saṅgraho 'yaṁ vibhūtīnāṁ

tvam etad vipulīkuru

Brahmājī said to Nārada, "Whatever I have spoken to you about the Bhāgavatam was explained to me by the Supreme Personality of Godhead, and I am advising you to expand these topics nicely so that people may easily understand the mysterious bhakti-yoga by transcendental loving service to the Lord." It is to be noted here that the mystery of bhakti-yoga was disclosed to Brahmājī by the Lord Himself. Brahmājī explained the same mystery to Nārada, Nārada explained it to Vyāsa, Vyāsa explained it to Śukadeva Gosvāmī, and that same knowledge is coming down in the unalloyed chain of disciplic succession. If one is fortunate enough to have received the knowledge in the transcendental disciplic succession, surely he will have the chance to understand the mystery of the Lord and that of the Śrīmad-Bhāgavatam, the sound incarnation of the Lord.

SB Canto 5

SB 5.5.10-13, Translation and Purport:

O My sons, you should accept a highly elevated paramahaṁsa, a spiritually advanced spiritual master. In this way, you should place your faith and love in Me, the Supreme Personality of Godhead. You should detest sense gratification and tolerate the duality of pleasure and pain, which are like the seasonal changes of summer and winter. Try to realize the miserable condition of living entities, who are miserable even in the higher planetary systems. Philosophically inquire about the truth. Then undergo all kinds of austerities and penances for the sake of devotional service. Give up the endeavor for sense enjoyment and engage in the service of the Lord. Listen to discussions about the Supreme Personality of Godhead, and always associate with devotees. Chant about and glorify the Supreme Lord, and look upon everyone equally on the spiritual platform. Give up enmity and subdue anger and lamentation. Abandon identifying the self with the body and the home, and practice reading the revealed scriptures. Live in a secluded place and practice the process by which you can completely control your life air, mind and senses. Have full faith in the revealed scriptures, the Vedic literatures, and always observe celibacy. Perform your prescribed duties and avoid unnecessary talks. Always thinking of the Supreme Personality of Godhead, acquire knowledge from the right source. Thus practicing bhakti-yoga, you will patiently and enthusiastically be elevated in knowledge and will be able to give up the false ego.

In these four verses, Ṛṣabhadeva tells His sons how they can be freed from the false identification arising from false ego and material conditional life. One gradually becomes liberated by practicing as mentioned above. All these prescribed methods enable one to give up the material body (liṅgaṁ vyapohet) and be situated in his original spiritual body. First of all one has to accept a bona fide spiritual master. This is advocated by Śrīla Rūpa Gosvāmī in his Bhakti-rasāmṛta-sindhu: śrī-guru-pādāśrayaḥ. To be freed from the entanglement of the material world, one has to approach a spiritual master. Tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12). By questioning the spiritual master and by serving him, one can advance in spiritual life. When one engages in devotional service, naturally the attraction for personal comfort—for eating, sleeping and dressing—is reduced. By associating with the devotee, a spiritual standard is maintained. The word mad-deva-saṅgāt is very important. There are many so-called religions devoted to the worship of various demigods, but here good association means association with one who simply accepts Kṛṣṇa as his worshipable Deity.

Another important item is dvandva-titikṣā. As long as one is situated in the material world, there must be pleasure and pain arising from the material body. As Kṛṣṇa advises in Bhagavad-gītā, tāṁs titikṣasva bhārata. One has to learn how to tolerate the temporary pains and pleasures of this material world. One must also be detached from his family and practice celibacy. Sex with one's wife according to the scriptural injunctions is also accepted as brahmacarya (celibacy), but illicit sex is opposed to religious principles, and it hampers advancement in spiritual consciousness. Another important word is vijñāna-virājita. Everything should be done very scientifically and consciously. One should be a realized soul. In this way, one can give up the entanglement of material bondage.

As Śrī Madhvācārya points out, the sum and substance of these four ślokas is that one should refrain from acting out of a desire for sense gratification and should instead always engage in the Lord's loving service. In other words, bhakti-yoga is the acknowledged path of liberation. Śrīla Madhvācārya quotes from the Adhyātma:

ātmano 'vihitaṁ karma

varjayitvānya-karmaṇaḥ

kāmasya ca parityāgo

nirīhety āhur uttamāḥ

One should perform activities only for the benefit of the soul; any other activity should be given up. When a person is situated in this way, he is said to be desireless. Actually a living entity cannot be totally desireless, but when he desires the benefit of the soul and nothing else, he is said to be desireless.

Spiritual knowledge is jñāna-vijñāna-samanvitam. When one is fully equipped with jñāna and vijñāna, he is perfect. Jñāna means that one understands the Supreme Personality of Godhead, Viṣṇu, to be the Supreme Being. Vijñāna refers to the activities that liberate one from the ignorance of material existence. As stated in Śrīmad-Bhāgavatam (2.9.31): jñānaṁ parama-guhyaṁ me yad vijñāna-samanvitam. Knowledge of the Supreme Lord is very confidential, and the supreme knowledge by which one understands Him furthers the liberation of all living entities. This knowledge is vijñāna. As confirmed in Bhagavad-gītā (4.9):

janma karma ca me divyam

evaṁ yo vetti tattvataḥ

tyaktvā dehaṁ punar janma

naiti mām eti so 'rjuna

"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna."

CC Adi-lila

CC Adi 1.50, Translation and Purport:

The Supreme Personality of Godhead (svayaṁ bhagavān) taught Brahmā and made him self-realized.

The English maxim that God helps those who help themselves is also applicable in the transcendental realm. There are many instances in the revealed scriptures of the Personality of Godhead's acting as the spiritual master from within. The Personality of Godhead was the spiritual master who instructed Brahmā, the original living being in the cosmic creation. When Brahmā was first created, he could not apply his creative energy to arrange the cosmic situation. At first there was only sound, vibrating the word tapa, which indicates the acceptance of hardships for spiritual realization. Refraining from sensual enjoyment, one should voluntarily accept all sorts of difficulties for spiritual realization. This is called tapasya. An enjoyer of the senses can never realize God, godliness or the science of theistic knowledge. Thus when Brahmā, initiated by Śrī Kṛṣṇa by the sound vibration tapa, engaged himself in acts of austerity, by the pleasure of Viṣṇu he was able to visualize the transcendental world, Śrī Vaikuṇṭha, through transcendental realization. Modern science can communicate using material discoveries such as radio, television and computers, but the science invoked by the austerities of Śrī Brahmā, the original father of mankind, was still more subtle. In time, material scientists may also know how we can communicate with the Vaikuṇṭha world. Lord Brahmā inquired about the potency of the Supreme Lord, and the Personality of Godhead answered his inquiry in the following six consecutive statements. These instructions, which are reproduced from Śrīmad-Bhāgavatam (2.9.31–36), were imparted by the Personality of Godhead, acting as the supreme spiritual master.

CC Adi 1.51, Translation and Purport:

“Please hear attentively what I shall speak to you, for transcendental knowledge about Me is not only scientific but also full of mysteries.

Transcendental knowledge of Śrī Kṛṣṇa is deeper than the impersonal knowledge of Brahman, for it includes knowledge of not only His form and personality but also everything else related to Him. There is nothing in existence not related to Śrī Kṛṣṇa. In a sense, there is nothing but Śrī Kṛṣṇa, and yet nothing is Śrī Kṛṣṇa save and except His primeval personality. This knowledge constitutes a complete transcendental science, and Viṣṇu wanted to give Brahmājī full knowledge about that science. The mystery of this knowledge culminates in personal attachment to the Lord, with a resulting effect of detachment from anything "non-Kṛṣṇa." There are nine alternative transcendental means of attaining this stage: hearing, chanting, remembering, serving the lotus feet of the Lord, worshiping, praying, assisting, fraternizing with the Lord, and sacrificing everything for Him. These are different parts of the same devotional service, which is full of transcendental mystery. The Lord said to Brahmā that since He was pleased with him, by His grace the mystery was being revealed. (SB 2.9.31)

CC Madhya-lila

CC Madhya 25.105, Translation and Purport:

“‘Please hear attentively what I shall speak to you, for transcendental knowledge about Me is not only scientific but full of mysteries.

This is a quotation from Śrīmad-Bhāgavatam (2.9.31). For an explanation see Ādi-līlā, Chapter One, text 51.

Bhagavad-gita As It Is Lectures

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

Pradyumna (leads chanting, etc.)

Prabhupāda:

dehino 'smin yathā dehe

kaumāraṁ yauvanaṁ jarā

tathā dehāntara-prāptir

dhīras tatra na muhyati

(BG 2.13)

The Second Chapter is the summary study of the Bhagavad-gītā. The First Chapter is the preparatory study of Bhagavad-gītā, and the Second Chapter is the summary study of the contents of Bhagavad-gītā. Bhagavad-gītā means the song sung by the Supreme Personality of Godhead. Bhagavata. From the word bhagavata, we speak Bhagavān. Bhagavān, here, in the Bhagavad-gītā you'll find everywhere: śrī bhagavān uvāca. So it is the science of understanding God. Yad vijñāna-samanvitam. Jñānaṁ te pravakṣyāmi yad vijñāna-samanvitam. It is a vijñāna. Vijñāna means science. As everything is understood thoroughly through a scientific process, similarly, if you want to know the science of God, then you have to adopt the process by which one can understand God. That process is described in the Bhagavad-gītā: bhaktyā mām abhijānāti (BG 18.55). Kṛṣṇa, the Supreme Personality of Godhead, He says, "If anyone wants to understand Me, then he has to take the process of devotional service," not by the speculative process or by fruitive activities, or by yogic process, mystic yogic process. It is clearly stated. Not only in Bhagavad-gītā. In all other Vedic scripture.

athāpi te deva padāmbuja-dvaya-

prasāda-leśānugṛhīta eva hi

jānāti tattvaṁ bhagavan-mahimno

na cānya eko 'pi ciraṁ vicinvan

(SB 10.14.29)

One can understand the Supreme Personality of Godhead by His mercy only. Athāpi te deva padāmbuja-dvaya-prasāda-leśānugṛhīta eva hi. Anyone who has received a small particle of the prasādam, mercy of the Lord, he can understand the Lord. Nobody can understand the Lord perfectly. It is not possible because the Lord is unlimited. We have got our senses very limited. Our senses are not only limited, but also imperfect. We commit illusion. We try to cheat. So many defects are there. Therefore simply by exercising our senses it is not possible to understand God.

Lecture on BG 4.1 -- Montreal, August 24, 1968:

Prabhupāda: Hare Kṛṣṇa. Yes. That's fine. (pause) Hare Kṛṣṇa. We shall begin Bhagavad-gītā. So I request you to come regularly so long I shall speak on the Bhagavad-gītā, and from the very beginning, I shall try to make you understand the process of reading Bhagavad-gītā and the conclusion of the Bhagavad-gītā. By analytical study, I shall try to present.

So Bhagavad-gītā is the science of God. Everything has scientific process of understanding. In the Śrīmad-Bhāgavatam it is said, jñānaṁ me parama-guhyaṁ yad vijñāna-samanvitam. Knowledge or science of God is very confidential. This science is not ordinary science. It is very confidential. Jñānaṁ me parama-guhyaṁ yad vijñāna-samanvitam. Vijñāna means... Vi means specific. It is a specific knowledge, and it has to be understood by a specific process. Generally, we understand, we acquire knowledge by direct perception, experimental knowledge, direct perception. But bhagavad-vijñāna, the science of God, is so extensive and so intricate that it is not possible to apply our imperfect senses to understand the science of God. Then we have to understand with our senses. Otherwise what is the meaning of understanding? Hear. Therefore these senses, when they will be purified, then we can understand. Just like a man cannot see due to some cataract complication, but if the cataract portion is surgically operated, he can see also. Treatment. Similarly, it is said in the śāstras that ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). Our senses are very imperfect. That we can understand. For example, we are daily seeing the sun globe, but our experience is just like a disc because my eyes cannot see things placed in long distance, neither can see which is very near. Just like the eyelid is just attached to the eye, but I cannot see. This is imperfect. Neither we can see very close, neither we can see very long distance point, neither we can see in darkness. There are so many conditions. If those conditions are fulfilled, then our senses can act. Therefore it is to be understood that our senses are imperfect.

Therefore Bhāgavata says ataḥ, therefore, śrī-kṛṣṇa-nāmādi, Śrī Kṛṣṇa, the Supreme Personality of Godhead, nāmādi... Nāma means His name, His holy name, ādi, that is the beginning. To understand Kṛṣṇa is to begin chanting His name, nāma. Nāmādi. Ādi means in the beginning. Therefore we recommend the students to chant Hare Kṛṣṇa. Ataḥ śrī-kṛṣṇa-nāmādi. Nāma means after you understand or realize nāma, then you'll understand His qualities, transcendental qualities. When, in the Vedic scripture, when it is said that the Absolute Truth is nirguṇa... Nirguṇa means, guṇa means quality, and nir means negative. And nir, nir, na arthe. Nir also used to ascertain. So nirguṇa can be used in two senses. The first sense is negative, "no guṇa, no quality," and the second is "it is difficult to ascertain."

Lecture on BG 4.1 -- Montreal, August 24, 1968:

So this is the process of understanding Bhagavad-gītā. Therefore I am speaking from this Fourth Chapter. The secret of understanding Bhagavad-gītā is here, and if you follow these principles... Just like when you purchase one bottle of medicine from the, I mean to say, drug shop, there is dose. Read, "This medicine is to be taken by this dose." If you follow the direction of the bottle label then you get benefit. Similarly, here is the direction: evaṁ paramparā-prāptam (BG 4.2). You have to understand Bhagavad-gītā from the disciplic succession, and that means one who is devotee, a devotee. Devotee. This disciplic succession devotee. Otherwise there is no possibility. If that disciplic succession is something else than devotional service, then he cannot understand Bhagavad-gītā. There are many practical experiences, and so many scholars, books we have studied, and their commentary is all nonsense because they are not bhakta. They try to understand Bhagavad-gītā simply by their academic qualification. That is not possible. That is not possible. If somebody is trying to Bhagavad-gītā by his academic qualification... What is the value of this academic qualification? It has no value in the presence of spiritual science. It is a different thing. It is to be understood in a different process.

So we shall discuss this Bhagavad-gītā, how Arjuna understood. If... This is a clear fact mentioned here, that before Arjuna, before meeting Arjuna, the science of Bhagavad-gītā was lost. It is clearly said. Sa kāleneha yogo naṣṭaḥ parantapa. That was lost. Although it is eternal, still, because the paramparā system or the disciplic succession broke, therefore the real meaning or real purport of Bhagavad-gītā was not received. It was broken. Naṣṭa means the paramparā system broken. Therefore Kṛṣṇa is appointing Arjuna to understand because he is devotee and friend. So if you accept Bhagavad-gītā as Arjuna understood it, then you are directly hearing from Kṛṣṇa. That is the process.

Thank you very much. Any question?

Indian: (indistinct)

Prabhupāda: The same thing. Same thing. In the four verses Lord Kṛṣṇa informed about the Bhagavad-gītā. Jñānaṁ me parama-guhyaṁ yad vijñāna-samanvitam. The same thing. When Kṛṣṇa says either to Brahmā or Arjuna, He says the same thing. He does not change.

American man: And that disciplic succession from Lord Brahmā, that was not broken?

Prabhupāda: Yes. That is also bona fide. There is no difference between the disciplic succession from Brahmā or disciplic succession from Arjuna. There is no difference. Because the message is the same. Here, naṣṭa means that paramparā is naṣṭa. The disciplic succession was broken. It is not found, somebody who is coming in that disciplic succession. The disciplic succession, either from Brahmā... There are four disciplic successions of the devotees—the Brahma-sampradāya, the Rudra-sampradāya, the Śrī-sampradāya, and the Kumāra-sampradāya. So they are all the same. Mr. Balakrishna, you have got any question? All right. No? Mr. Mukherjee? Dr. Murti? No? Yes.

Pradyumna: The yoga systems in the Bhagavad-gītā, karma and jñāna... Karma turns into karma-yoga, jñāna system is jñāna-yoga with bhakti and they can't be...

Prabhupāda: Yes, when you add this word yoga, that means bhakti. Yoga means bhakti. Somebody is addicted to these material activities. So they are advised to act in the terms of karma-yoga. What is that karma-yoga? The karma-yoga, if somebody is describing the Bhagavad-gītā, yat karoṣi. "Whatever you are doing, kuruṣva tad mad-arpaṇam. You are working? All right. What you have earned?" "One thousand dollars." "Give Me." Are you prepared? Kṛṣṇa is asking, kuruṣva tad mad-arpaṇam. So if anyone is agreed, "Yes, Kṛṣṇa, here is the money for You," then he's a karma-yogī. Otherwise he's a karmī. And the difference between karma-yogī and karmī means he has to suffer the result, good or bad, and karma-yogī has nothing to suffer because he's doing everything for Kṛṣṇa. Just like Arjuna. In the beginning he considered that "If I kill my kinsmen and my grandfather I'll be sinful." Yes. But the same thing he acted under the direction of Kṛṣṇa. Kṛṣṇa wanted. So he's free. So karma-yogī means he is free from the reaction of activities. He is karma-yogī. Similarly jñāna-yogī. Somebody is addicted to work very hard. Somebody is addicted to speculate philosophically. So for the speculator, Kṛṣṇa says, bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). The persons who are addicted to speculative knowledge, after many, many births, he comes to the understanding: vāsudevaḥ sarvam iti (BG 7.19), "Vāsudeva, Kṛṣṇa, is everything." That means termination of knowledge. That is jñāna-yoga. If by his research work he tries to understand what is Kṛṣṇa by philosophy or by science or anything, by chemistry, by physics...

Lecture on BG 7.15-18 -- New York, October 9, 1966:

So these are foolishness. They are not jñānī. One who has got real conception of God, they have no quarrel with each other. All the history of religious fight, Hindu-Muslim or Christian-non-Christian, they are all ignorant. They are all ignorant. One who is in the knowledge, he knows that God is one. God cannot be Hindu. God cannot be Muslim. God cannot be Christian. God is God. He has no material qualification. It is our conception that "God is such and such. God is such and such." That is imagination. That is called iconographer. So they are not jñānī. They are not man in knowledge. Man in knowledge is different. He knows that God is transcendental. Just like even Śaṅkarācārya, the impersonalist, he said, nārāyaṇaḥ paraḥ avyaktāt. And in the morning also we have discussed the point that one who knows God transcendental, above this material qualities, he knows.

So therefore Kṛṣṇa says here, priyo hi jñānino 'tyartham. The man who is actually in knowledge of the science of God is very dear to God. Priyo hi jñānino 'tyartham ahaṁ sa ca mama priyaḥ. That is the personal relationship with the devotee and God. The devotee, he does not know anything beyond God, and God also does not know anything beyond His devotee. So sweet relation. God is always after me, as we have discussed many times, that He is sitting in the same tree, in this heart. I am sitting, and my friend, God, is also sitting, Supersoul, eternally. Wherever I am taking my transmigration, when I leave this body and enter into another body, God also goes there just to see what I am doing. When I shall turn my face towards Him—He is simply waiting. And as soon as I turn my face towards God, oh, He says, "My dear son, come on." Sa ca mama priyaḥ. Lord says, "You are eternally dear to Me. Now you are turning your face to Me. So I am very glad."

So therefore jñānī—one who understands the science of God. Simply God, "God is good," that is also very good. But one should understand what is the... That science of God is Śrīmad-Bhāgavata, Bhagavad-gītā and Śrīmad-Bhāgavata. Bhagavad-gītā is the preliminary study of the science of God. So anyone who is actually interested in God, they should study the science of God, Bhagavad-gītā. Vijñānam. Vijñānam means science. Jñānaṁ me parama-guhyaṁ yad vijñāna-samanvitam. In the Bhāgavata there is a statement like this. Jñānam. Jñānam means knowledge. Parama-guhyam, very confidential, very subtle and confidential. Parama-guhyam. Yad vijñāna-samanvitam, which is full of scientific knowledge. Sa-rahasyam. It is full of mystery also. Jñānam me parama-guhyaṁ yad vijñāna-samanvitam, sa-rahasyaṁ tad-aṅgaṁ ca, and how to understand the different departmental knowledge of God. Gṛhāṇa gaditaṁ mayā. That knowledge can be imparted by God Himself. You cannot manufacture the knowledge of God. As..., as you discover some scientific knowledge of this material world, similarly you cannot discover God by such knowledge. That is not possible. The knowledge of God can be had when it is explained by God Himself or a bona fide representative of God. That is the process.

Therefore in the Bhagavad-gītā you'll find:

yadā yadā hi dharmasya

glānir bhavati bhārata

abhyutthānam adharmasya

tadātmānaṁ sṛjāmy aham

(BG 4.7)

"Whenever there is discrepancy in the matter of understanding the science of God, at that time I incarnate Myself." Because the whole system is like that, that it is an opportunity to the conditioned soul to recoup themselves to come back to God. This whole material creation is there, manifestation is there, to give the conditioned soul an opportunity to recoup himself and to understand what is his relationship with God and come back to God. So anyone who is very much inquisitive and, at the same time, eager to understand his relationship with God, he is called a jñānī, a man in knowledge, and he is very dear to Kṛṣṇa. It is not a sentiment. By sentiment you talk some nonsense. That is not bhakti. That is not devotion. Devotion is not sentiment. It is a science.

Srimad-Bhagavatam Lectures

Lecture on SB 1.2.20 -- Vrndavana, October 31, 1972:

So that, to understand in truth, that is a science. That is not sentiment. Vijñāna. In another place Kṛṣṇa says, to advise Brahmā, catuḥ-śloki-bhāgavata (SB 2.9.33/34/35/36), jñānam... In the Bhagavad-gītā also. Jñānaṁ sa-vijñānam. Jñānaṁ me parama-guhyaṁ yad vijñāna-samanvitam. The jñānaṁ me parama-guhyam, the knowledge of the Supreme Personality of Godhead is very, very confidential. Jñānaṁ me parama-guhyaṁ yad vijñāna-samanvitam. It is not sentiment. It is full of scientific knowledge. So when we understand the truth, the Absolute Truth, scientifically, that is called bhagavat-tattva-vijñānam. That bhagavat-tattva-vijñānam is understandable by a person who is liberated. One who is very busy, anxious with politics, sociology, humanitarianism, one who is very busy always in politics, how he can become interested or how he can understand bhagavat-tattva-vijñānam? That is not possible.

Therefore these are the tests to understand. A politician may pose himself that he is very advanced in spiritual life, but when we see that he is more interested in politics than in Kṛṣṇa, then we can understand what is his position. These are the tests. Or politics or sociology or anything, a pure devotee is always interested how Kṛṣṇa would be satisfied. Just like Arjuna. Of course, when one is interested in that way, all other things, subordinate things, they come within. Just like Arjuna was a great devotee of Kṛṣṇa, but at the same time he was a politician also. So, but the first interest is to become Kṛṣṇized, how to satisfy Kṛṣṇa, not that "For political purpose I love Kṛṣṇa." No. You love Kṛṣṇa, and your all problems, political, social and other things, will be solved. This is Kṛṣṇa consciousness. You don't require to attempt for political reason and make Kṛṣṇa consciousness secondary. Therefore we say that if people, not all, if some percentage of the whole population of the world become Kṛṣṇa conscious, then all the problems of the world will be solved. We don't expect that cent percent people will be Kṛṣṇa conscious, but simply a few percent, say five per cent. If the people of the whole population, they become Kṛṣṇa conscious, then the face of the world will change-īśāvāsyam idaṁ sarvam (ISO 1)—because if the leaders, they understand Kṛṣṇa consciousness and act accordingly, the others will follow. Yad yad ācarati śreṣṭhas tat tad evetaro janaḥ (BG 3.21). Itaraḥ janaḥ, common men, follows the leaders.

Lecture on SB 3.25.32 -- Bombay, December 2, 1974:

So that is advised here, animittā bhāgavatī, bhāgavatī bhaktiḥ. You cannot manufacture the ways of bhakti. Bhāgavatī, what is advised by Bhagavān, the Supreme Lord. Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). You cannot manufacture a line of dharma. Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). Dharma is the law given by the Supreme Lord. You cannot manufacture, "This dharma, that dharma, this dhar..." No. Dharma is one. Dharma cannot be different. Dharma means to abide by the orders of God. This is dharma. But if you do not know God, if you do not know what is order, then you must manufacture something rubbish and fight amongst yourself. That is not dharma.

Therefore Bhāgavata says, dharmaḥ projjhita-kaitavo 'tra: (SB 1.1.2) "All cheating types of dharma is rejected and kicked out from Śrīmad-Bhāgavatam." Dharmaḥ projjhita. Projjhita, prakṛṣṭa-rūpeṇa ujjhita, just like you collect all dust and throw it. Similarly, this Bhāgavata-dharma is not a cheating dharma. Bhāgavata-dharma means in relation with the Supreme Lord. Bhāgavatī bhaktiḥ. Bhakti can be applied only to Bhagavān. Bhakti means the business between Bhagavān and bhakta. That is bhakti. If there is no Bhagavān then where is bhakti? And where is bhakta? If Bhagavān is zero, then where is bhakti? Bhakti means the transaction between Bhagavān and bhakta. Just like here, the Bhagavān is there, and bhaktas are there, and the transaction is dressing the Bhagavān, feeding the Bhagavān, chanting the Bhagavān's name, calling people to hear about Bhagavān, to publish books about Bhagavān. This is bhakti, bhakti bhāgavatī, simply in relation with Bhagavān, no other business, animittā, without any material desire. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (Brs. 1.1.11). There is no touch even of jñāna. Jñāna means speculation. And trying to understand the Absolute Truth by his... (break)

jñānaṁ parama-guhyaṁ me

yad vijñāna-samanvitam

sa-rahasyaṁ tad-aṅgaṁ ca

gṛhāṇa gaditaṁ mayā

These are the instruction of Lord Kṛṣṇa to Brahmā. Sa-rahasyaṁ tad-aṅgaṁ ca. Aṅga, this bhakti-aṅga, this śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam (SB 7.5.23), these are different, I mean to say, branches, or not actually branches, different phases or features of bhakti, to hear just like we are hearing and chanting. I am speaking, chanting; you are hearing. This is bhakti. Śravaṇaṁ kīrtanam. What we are chanting and hearing? Viṣṇu, not any other one. No. Viṣṇu. Viṣṇu. Śravaṇaṁ kīrtanaṁ viṣṇoḥ. You cannot say any other demigod. No. That is material. That is material. If you try to hear about some great person or demigod, that is material. But when you hear and talk about Viṣṇu, that is bhakti. This is bhakti, different processes. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam.

So in this way we have to execute, as it is said, animittā bhāgavatī bhaktiḥ, which is siddher garīyasī...

Lecture on SB 3.25.36 -- Bombay, December 5, 1974:

So here it is stated that if you begin your devotional service as it is prescribed here, simply see the Deity, then gradually realize how Kṛṣṇa is smiling, how Kṛṣṇa is playing on His flute, how Kṛṣṇa is enjoying the company of Śrīmatī Rādhārāṇī... We have to see simply. Simply by seeing. And if you hear about Kṛṣṇa, just you are hearing now, these two processes will increase in such a way that one time, anicchato me gatim aṇvīṁ prayuṅkte, you automatically become a great devotee, simply if you come to this temple, or any temple where Deity is very nicely worshiped. These are all scientific. It is not imagination. Just like people think that "They are worshiping idol and imagining something." No, they are stated in this all śāstra. It is the prescribed method for developing your God consciousness, or Kṛṣṇa consciousness. It is a science, vijñāna-samanvitam.

jñānaṁ parama-guhyaṁ me

yad vijñāna-samanvitam

sa-rahasyaṁ tad-aṅgaṁ ca

gṛhāṇa gaditaṁ mayā

When Kṛṣṇa advised Brahmā after creation, then He said, jñānaṁ me... This is called catuḥ-śloki-bhāgavata, the four ślokas which is the basic principle of Śrīmad-Bhāgavatam (SB 2.9.33/34/35/36). Jñānaṁ parama-guhyaṁ me. The knowledge of Kṛṣṇa is very confidential, guhyam. Guhyād guhyatamam. In the Bhagavad-gītā is said, "My dear Arjuna, I have spoken to you so many things, but now, because you are My very dear friend and devotee, therefore I am disclosing the most confidential knowledge." What is that? Sarva-dharmān parityajya mām ekam: (BG 18.66) "Just surrender unto Me. That's all. This is the confidential knowledge. Don't try to understand many things, or if you have heard, if you could not understand Me here, then I tell you. This is the most confidential part of knowledge, that sarva-dharmān parityajya (BG 18.66)." Before this verse... Guhyād guhyatamam. Guhyād guhyatamam. Guhya means very confidential. So this guhya, this Brahman realization, is also very confidential. But Paramātmā realization is guhyatara, still more confidential. And to understand Kṛṣṇa is guhyatama, superlative degree. Guhyād guhyatamam.

So to understand Kṛṣṇa, Kṛṣṇa has explained in so many ways. Simply to understand Kṛṣṇa makes you liberated. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya (BG 4.9). So therefore this is the process of understanding Kṛṣṇa. These Kṛṣṇa consciousness centers are being opened all over the world just to give the people the chance how to become liberated simply by seeing the Deity and chanting Hare Kṛṣṇa mantra. This is the opportunity. But fools and rascals, they think that "It is nuisance." But actually it's not. This is a science. So by following this process, then what will be the...? Hṛtātmano hṛta-prāṇāṁś ca: "Then gradually, your mind will be fully absorbed in Kṛṣṇa consciousness, mind and senses." Hṛtātmanaḥ and hṛta-prāṇa. Prāṇa, we our prāṇa, life, is at the senses. So if your mind and senses are fully absorbed in Kṛṣṇa consciousness, that is called bhakti. That is called bhakti. It is not sentiment; it is a practical science when your mind and senses are fully absorbed in Kṛṣṇa. The senses are engaged in serving Kṛṣṇa and mind is always thinking of Kṛṣṇa. Sa vai manaḥ kṛṣṇa-padāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane (SB 9.4.18). Just like Mahārāja Ambarīṣa, he was a great devotee, and his business was, although he was a king, very responsible king and ruling over the world, but his mind was always absorbed in Kṛṣṇa. This is possible. This is possible. That example is given, that a woman or a lady is always busy in his (her) household affairs, but she also takes care of her bunch of hair, how to set it up and very nicely comb it. She does not forget. In spite of her being engaged in so many household affairs, she does not forget to take care of the bunch of hair. Similarly, one who is actually devotee, he may be engaged in so many things, but he does not forget Kṛṣṇa. That is the example, very good example.

Lecture on SB 7.6.6-9 -- Montreal, June 23, 1968:

So in the Bhāgavata it is said, jñānaṁ me paramaṁ guhyaṁ yad vijñāna-samanvitam: "The science of God is, or the knowledge of God, iw most scientific." Jñānaṁ me para... "And it is very confidential." Jñānam means knowledge, and me, the Supreme Personality says, "Knowledge about Me is very confidential." And yad vijñāna-samanvitam: "And it is most scientific." Science of God is not sentiment. It is science. It is... Actually it is science, the science of sciences. Every science takes his, what is called, data, from this science. Just the material science begins from the sunshine, but the sunshine is based on this science, God consciousness, Kṛṣṇa consciousness. Philosophy, any philosophy, er, any science you take, you have to accept some axiomatic truth. Then you go on. But wherefrom the axiomatic truth? Science is discovering some subtle laws of the nature, but who made that law? As soon as you say that "Here is a law which is being carried very nicely," there must be a lawmaker. You have to accept it. The science of astronomy, the planets, the stars, the sun, the moon moving in their orbit very nicely, very perfectly, and accurately—there is law. This is law of nature. You might have discovered—you are great scientist—that under this law, the law of gravitation or this law, that law, so many laws there are. But the background you have to inquire, "Who is the law-maker?" Unless there is law-maker, how there can be law? Take for example your state laws. As soon as you say that this is law, "Keep to the right," you have to accept there is a law-maker under whose direction this law is being carried out nicely. If you don't carry out, then you are punished. Similarly, nature's law is not ultimate. There is law-maker, and that law-maker is God. That is stated in the Bhagavad-gītā, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: (BG 9.10) "Prakṛti," means nature, "is working under My superintendence, under My superintendence." How you can deny? If there is nature's law, who made this law? You see that the clock is running very nicely, the machine is going on, but that is not the ultimate. There is a maker of the clock or watch. Without understanding the maker, simply if you understand the clock only, that is not sufficient knowledge.

Sri Caitanya-caritamrta Lectures

Lecture on CC Adi-lila 1.4 -- Mayapur, March 28, 1975:

Our mission is to establish the desire of Śrī Caitanya Mahāprabhu. That is our business. Śrī-caitanya-mano-'bhīṣṭaṁ sthāpitaṁ yena bhū-tale. Śrīla Rūpa Gosvāmī did it. He has given us so many books, especially Bhakti-rasāmṛta-sindhu, which we have translated into English as Nectar of Devotion, to understand the science of devotional service. This is the greatest contribution of Śrīla Rūpa Gosvāmī, how to become a devotee. How to become a devotee. It is not sentiment; it is science. This Kṛṣṇa consciousness movement is a great science. Yad vijñāna-samanvitam. Jñānaṁ me paramaṁ guhyaṁ yad vijñāna-samanvitam. It is not sentiment. If you take it as sentiment, then you will create disturbance. That is the instruction of Rūpa Gosvāmī. He said,

śruti-smṛti-purāṇādi-

pañcarātriki-vidhiṁ vinā

aikāntikī harer bhaktir

utpātāyaiva kalpate

(Brs. 1.2.101)

Lecture on CC Adi-lila 1.6 -- Mayapur, March 30, 1975:

So eko brahma dvitīya nāsti: "Brahman, Para-brahman, is one." Kṛṣṇa is one. There is no competition with Kṛṣṇa. Na tasya samaḥ adhikaś ca dṛśyate: "Nobody can be equal with Him; nobody can be greater than Him." Na tasya samaḥ. Samaḥ means equal, and adhikaḥ means greater. That is Para-brahman. That is Kṛṣṇa. So Kṛṣṇa says also, mattaḥ parataraṁ nānyat: (BG 7.7) "There is no more superior entity than Me." So we have to very carefully study Kṛṣṇa. The Kṛṣṇa consciousness movement means to understand Kṛṣṇa very scientifically. It is not sentiment. One must be very philosophically advanced with scientific knowledge. Jñānaṁ vijñānam. This is vijñāna. It is not sentiment. Jñānaṁ vijñāna-sahitam. Jñānaṁ me paramaṁ guhyaṁ yad vijñāna-samanvitam. Without vijñāna, science, without philosophy to understand Kṛṣṇa, is not possible. You can say that "Do you think that all the devotees, they are all scientist and philosopher?" Yes. The answer is yes. "No, they have no degree of science or philosophy." And still... Because if you learn science and philosophy, you will have to approach some person who knows the science, knows the philosophy. But the greatest scientist, the greatest philosopher, is Kṛṣṇa. He is within your heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). And He says, teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam, buddhi-yogaṁ dadāmy aham (BG 10.10). Anyone who is sincere devotee and always engaged in Kṛṣṇa's service, Kṛṣṇa says, "I give him education, intelligence. I make him scientist, philosopher." That is the way. Buddhi-yogaṁ dadāmi. What kind of science? What kind of philosophy? Yena mām upayānti te. "That science, that spiritual science, that spiritual philosophy, I teach him personally." Why this is so not to all? You may say that if Īśvara, the Supreme Lord, is sitting in everyone's heart, why He is especially inclined, teṣāṁ satata-yuktānām (BG 10.10), one who is engaged twenty-fours hours in His service? Why not others? So that is special mercy for the devotee, special mercy. Teṣām evānukampārtham aham ajñāna-jaṁ tamaḥ, nāśayāmy ātma-bhāva-sthaḥ (BG 10.11). This is the process. You cannot understand God, or Kṛṣṇa, without being a faithful servant. This is the secret. And if we become faithful servant under the guidance of proper spiritual master, then we can understand what is Kṛṣṇa, what is Para-brahman, and what is loving affairs with Rādhārāṇī, what is Śrī Kṛṣṇa Caitanya Mahāprabhu. These things are revealed. It is not acquired by so-called mundane knowledge. That is not possible. Svayam eva sphuraty adhaḥ. Just like in the darkness, if you want the sunshine, it is not possible. But in the morning the sun comes out automatically and the darkness is dissipated. Svayam eva. So we should always remain faithful servant of Kṛṣṇa. And Kṛṣṇa is within everyone's heart, and He will be pleased by your service, and then He will reveal Himself, what He is. Otherwise it is not possible.

Thank you very much. (end)

Lecture on CC Adi-lila 1.9 -- Mayapur, April 2, 1975:

So original creative energy is coming from this Kāraṇodakaśāyī Viṣṇu. This is confirmed in Brahma-saṁhitā. Yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ (Bs. 5.48). The jagad-aṇḍa-nāthāḥ... Here it is also said, ajāṇḍa. Jagad-aṇḍa or ajāṇḍa, the same thing, or Brahmāṇḍa, the same meaning. Aja means Brahmā. So the Brahmā is the head of this aṇḍa. It is egglike. This whole universe is like an egg, aṇḍa. So as from the aṇḍa, from the egg, a bird is coming out; similarly, from this egglike substance, Aja has come. Aja means who does not take birth like others, human beings or animals, but from this aṇḍa. So the Kāraṇodakaśāyī Viṣṇu another name is ajāṇḍa aṅghāśrayanda. His whole body is producing universes. Ajāṇḍa-saṅghāśraya. Saṅghāśraya means aggregate, congregation. Just like we have got holes on the body, pores in the body. So we do not know even how many pores are there in my body, but it is a fact. We cannot, even in a localized head, we cannot count how many pores are there from which the hairs are coming. Is it possible to count? And how many pores are there in our body? This is a little body. And just imagine Mahā-Viṣṇu. Therefore His name is Mahā-Viṣṇu. From His pores of the body, the universes are coming. From His nostril, with the breathing, universes are coming. So just imagine how many universes are there. The whole body is full of potency to produce universes. And it is continually being produced. Brahmā, brahmā bṛhatvād. bṛhannatvāt. This is the creation. And how you can accept this theory that there was a chunk and explosion and the universes became manifested? And these things are being accepted. Mūḍha nābhijānāti mām ebhyaḥ param avyayam. These rascals, mūḍhas, they do not know, and misleading... Andhā yathāndhair upanīyamānāḥ (SB 7.5.31). These rascals are blind, and they are leading some other blind men, and they are satisfied that "We have got all scientific knowledge." That's all. That is not the way of scientific knowledge. If you want scientific knowledge, then you should know from Kṛṣṇa. That is scientific knowledge. Jñānaṁ me paramaṁ guhyaṁ yad vijñāna-samanvitam. Vijñāna-samanvitam.

Lecture on CC Adi-lila 7.3 -- Mayapur, March 3, 1974:

Śrīla Rūpa Gosvāmī also says in his Bhakti-rasāmṛta-sindhu, ādau gurvāśrayam: the beginning of spiritual life is to accept the bona fide spiritual master. Sad-dharma pṛcchāt. Then inquiry from the spiritual master. The approach should be by full surrender. Tad viddhi praṇipātena, tattvam, etad viddhi (BG 4.34). By praṇipātena. Prakṛṣṭa-rūpeṇa nipātam. Just like we have learned how to offer obeisances to the spiritual master, to the gurus, falling down flat, praṇipā, no reservation, falling flat—that is called praṇipā—so one has to approach the spiritual master. That is the Vedic injunction. Tad vijñānārtham. Tad means tattva. In order to understand the tattva, the Absolute Truth, vijñāna... Vijñāna means practical science, not theoretical. Theoretical is jñāna. When that is practically applied in life, that is called vijñānam. In the Śrīmad-Bhāgavatam, therefore, the statement is there: jñānaṁ me paramaṁ guhyaṁ yad vijñāna-samanvitam. Jñāna and vijñāna.

So we are very much proud of seeing things. Somebody says, "Can you show me God?" But just try to understand what is the power of our eyes. Now there is no light, so our seeing power is vanished. In this way, all the powers of our senses are conditional. Under certain condition we can see, under certain condition we can hear. Therefore at the present moment our life is conditional. We act, we see, we walk, we hear, we smell, we touch—under certain condition. Just like I have got my eyes. Because my sight power is less, so I take the condition of a glass and try to see. Similarly, this material condition is like that. Spiritually, we have got the power of seeing, the power of hearing, the power of speaking, the power of touching, power of smelling, but because we are covered by this material body, all these powers have become conditional, not absolute. So those who are inquisitive to understand the absolute life or spiritual life, he must accept a guru. Therefore Caitanya-caritāmṛta says pūrve, in the beginning. Ācāryavān puruṣo veda. If we actually are serious to understand the Absolute Truth, then one must have the shelter of ācārya. Ācāryavān. This vān word is used when one possesses. Asthate bato prata (?). So when one possesses the shelter of ācārya, then his knowledge is perfect.

General Lectures

Sunday Feast Lecture -- London, July 25, 1976:

So people should be very careful, take advantage of this Kṛṣṇa consciousness movement. It is not a blind, sentimental religious faith. It is a great science, vijñānam. Jñānaṁ me parama-guhyaṁ yad vijñāna-samanvitam. Jñānaṁ te 'haṁ pravakṣyāmi yad vijñāna-samanvitam. These are the words. It is vijñāna, a great science. Don't think that "These people are sentimentally chanting and dancing." That is the process, very easy made for this age. But if you think yourself that you are a great scientist, great philosopher, then we have got eighty-four books of four hundred pages. If you have got actually learning, you can study them. We can convince you. And people are becoming convinced. We are selling books all over the world, daily, sixty thousand dollars' worth. People are receiving, and they are appreciating. We have got big, big learned scholars' opinion.

So the idea is that you must take to Kṛṣṇa consciousness movement. Otherwise you are drinking poison knowingly. Anyone, it doesn't matter what you are. Either you are Indian or Englishman or American or Hindu or Muslim, it doesn't matter. Kṛṣṇa consciousness means God consciousness. I may say, "Kṛṣṇa;" you may say some other name. But this human form of life is meant for this purpose, to understand Kṛṣṇa, or God. Not vague idea, clear idea what is God, how he looks, what does he do—so many things we have to know. It is not vague idea. Simply to have a vague idea of God, that is also good, but that is not perfect. You must know that is God. So how you can know God? The God is explaining Himself, coming down for your benefit. That is Kṛṣṇa. Kṛṣṇa is explaining Himself, "I am like this. You see Me. You know Me. I am explaining Myself." And still, if we do not take advantage of understanding God, then just imagine how we are drinking poison knowingly. How rascal we are, that God Himself is explaining before me everything about Him, and we are not taking advantage of this opportunity, and I am thinking I am independent and... This is rascaldom. You are not independent. You are completely under the control of the laws of material nature. How you are independent? So this foolishness must be stopped. That is the purpose of Kṛṣṇa consciousness. Don't remain rascals fools. Take to Kṛṣṇa consciousness and be happy.

1974 Conversations and Morning Walks

Morning Walk -- January 9, 1974, Los Angeles:

Prabhupāda: It is now dead matter. But when you go, the higher understanding, it is a composition of atoms. So we learn from Vedic śāstra that within the atom there is life. Aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi (Bs. 5.35). There is, there. If within the atom there is life, then what to speak of anything else.

Bahulāśva: That's a jīvātmā?

Prabhupāda: No, no. Govinda is there.

Bahulāśva: Kṛṣṇa.

Prabhupāda: When Kṛṣṇa is there, then Kṛṣṇa is there with everything. Kṛṣṇa cannot be alone.

Bahulāśva: This is the real science, Śrīla Prabhupāda.

Prabhupāda: Yes. Vijñāna. Yad vijñāna-samanvitam. Jñānaṁ parama-guhyaṁ me yad vijñāna-samanvitam. Is it not? Jñānaṁ me... "My knowledge is very confidential and it is full of science." Jñānaṁ parama-guhyaṁ me yad vijñāna-samanvitam. And in the Bhagavad-gītā there is said, "Knowing this knowledge..." Yaj jñātvā neha bhūyo 'nyaj jñātavyam avaśiṣyate. In the Vedas it is said, yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati. So this is the way. Try to understand Kṛṣṇa and everything will be known. (break) ...guhyaṁ pavitraṁ paramam idam. Eh? Bhagavad-gītā. Rāja-vidyā, the knowledge, the king of knowledge. (break)

Hanumān: Without your mercy, there's no way out of the dream of material life.

Prabhupāda: Kṛṣṇa's. Kṛṣṇa's mercy. Yes. (pause) (break)

Svarūpa Dāmodara: ...water is tasteless, but Kṛṣṇa says, "I am the taste in water." Science says water is tasteless, no taste in water.

Prabhupāda: Science says.

Svarūpa Dāmodara: Yes.

Prabhupāda: But have you tasted that tasteless water? (laughter)

Gurukṛpā: If it is so tasteless, why is it quenching?

Karandhara: If someone gives you a glass of water and you drink it, you immediately know what it is.

Svarūpa Dāmodara: They'll say the taste of water depends on the amount of chemicals contained in the water.

Prabhupāda: That's all right. So that is Kṛṣṇa. That is Kṛṣṇa. The tastefulness. Tastefulness of water is Kṛṣṇa. Not the water.

Bahulāśva: People have such a clouded idea of what is God, Śrīla Prabhupāda. When you explain it, it's very real.

Gurukṛpā: Prabhupāda, the other day you mentioned that during the eating activities, during sex activity, there is increase of breathing.

Prabhupāda: Yes.

Gurukṛpā: Now, when we do the kīrtana, there is much increase of breathing. So what is the difference?

Prabhupāda: The difference is that... (Break) ...why your child is less conscious than yourself?

Gurukṛpā: Because he's not developed.

Prabhupāda: He's also living entity. Why he's foolish, and why you are intelligent? What is the answer?

Gurukṛpā: Because the consciousness is more developed.

Prabhupāda: Then develop... So you develop your consciousness. Then you will understand Kṛṣṇa.

Gurukṛpā: So I must be more fortunate than the other living entities in my body.

Prabhupāda: Eh?

Gurukṛpā: The other living entities.

Prabhupāda: Yes. Therefore it is called, human life is so valuable. You are not cats and dogs. You have got the opportunity to understand God, Kṛṣṇa.

Devotee: Only by your mercy, Śrīla Prabhupāda. (end)

1975 Conversations and Morning Walks

Conversation with Indian Guests -- April 12, 1975, Hyderabad:

Prabhupāda: No, Rādhā... There, Bhāgavata, there is. That is foolish proposition, "In the Bhāgavata there is no Rādhārāṇī." There is. But at least in the Bhagavad-gītā, Kṛṣṇa has never said about His Vṛndāvana-līlā. No. That is very confidential. That is not for common man. The common man, first of all let him understand what is Kṛṣṇa. That is Bhagavad-gītā. That they do not understand. Even big, big leaders, politicians, scholars, they do not understand. Because they do not take to Kṛṣṇa's instruction, therefore they fail to understand. And what they'll understand about Rādhārāṇī? You... If you are my confidential friend, then I can take to my family. And if you are outsider, why should you expect to come into my family life? This is common sense. You do not understand Kṛṣṇa, and you want to understand Kṛṣṇa's dealings with Rādhārāṇī. That is very confidential. Rādhā-kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktir asmāt. You have to understand Kṛṣṇa, then His pleasure potency, hlādinī-śakti. The difficulty is that we do not want to become a regular student. Haphazardly, here and there, here and there, but I remain the same thing. It is a science. Jñānaṁ me paramaṁ guhyaṁ yad vijñāna-samanvitam. Tad vijñāna samanvitam. Jñānaṁ te 'haṁ sa-vijñānaṁ pravakṣyāmi anasūyave, yaj jñātvā na anyaj jñātavyam avaśiṣyate... (BG 7.2). But the Vedas do not say like that. Vedas say, tad vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12). If you are serious to learn about that, tad vijñāna. Tad vijñānaṁ, gurum evābhigacchet. You must go to a bona fide guru who can teach you. Nobody is serious. That is the difficulty. Everyone is thinking, "I am free," although he is pulled by the ear by nature. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). You have done like this, come on, here, sit down. This is going on, prakṛti. Ahaṅkāra-vimūḍhātmā kartāham iti manyate (BG 3.27). The rascal, befooled by his false ego, he is thinking, "I am everything. I am independent." Those who are thinking like that, they have been described in the Bhagavad-gītā, ahaṅkāra vimūḍhātmā. The false ego is bewildered and thinking, "What I am thinking is all right." No, you cannot think in your own way. Must think as Kṛṣṇa says, then you are right. Otherwise, you are thinking under the spell of māyā, that's all. Tribhir guṇamāyāir bhavair mohita, nā 'bhijānāti mām ebhyaḥ param avyayam. Mayādhyakṣeṇa prakṛti sūyate sa-carācaram (BG 9.10). These things are there. Read Bhagavad-gītā thoroughly, follow the rules and regulations, then your life will be successful. And so long you have got, this is also right, that is also right, then you will not do the right. You will all be misled. That's all. That is not (indistinct). What Kṛṣṇa says, that is right. That should be the (indistinct). Otherwise you will be misled. So we are trying to preach this philosophy in that way. Maybe, very small number, but ekaś candras tamo hanti na cittara sahasra. If there is one moon, that is sufficient. What is the use of millions of stars twinkling. So that is our propaganda. If one man can understand what is Kṛṣṇa philosophy, then my preaching is successful, that's all. We don't want many millions of stars with no light. What is the use of millions of stars with no light? That is Cāṇakya Paṇḍita's advice, varam eka putra na chavur kasatan api (?). One son, if he is learned, that is sufficient. Na chavur kasatan api (?). What is the use of hundreds of sons, all fools and rascals? Ekaś candras tamo hanti na cittara sahasras. One moon is sufficient to illuminate. There is no need of millions of stars. Similarly, we are not after many millions of disciples. I want to see that one disciple has understood Kṛṣṇa's philosophy. That is success. That's all. Kṛṣṇa says, yatatām api siddhānāṁ (BG 7.3), kaścid vetti māṁ tattvataḥ. So, first of all, to become siddha is very difficult job. And then, yatatām api siddhānām (BG 7.3). There is still difficult job. So, Kṛṣṇa philosophy is little difficult to understand. If they are understanding so easily, that is not understanding. It is easy, it is easy, if you accept Kṛṣṇa's words, it is very easy. That is the difficulty. Kṛṣṇa says, man-manā bhava mad-bhakta, mad-yājī māṁ namaskuru, always think of Me. So where is the difficulty? You have seen Kṛṣṇa's picture, Kṛṣṇa's Deity, and if you think Kṛṣṇa, where is the difficulty? After all, we have to think something. So instead of something, why not think Kṛṣṇa? Where is the difficulty? But he does not take seriously. He has to think so many things, except Kṛṣṇa. And Kṛṣṇa says, man-manā bhava mad-bhakta. There is no difficulty to take to Kṛṣṇa consciousness. Not at all. But people will not take it, that is the difficulty. They will argue simply. Kūṭaka. Kṛṣṇa says, man-manā bhava mad-bhakta, where is the argument against it? You are saying that, they may not think of Kṛṣṇa, they may not say about Kṛṣṇa. And Kṛṣṇa says, man-manā bhava mad-bhakta. This is argument, this is not philosophy. Philosophy is there, direct, you should do like this, that's all. You do it and get the results. You go to purchase something, the price is fixed, you pay the price and take it. Where is argument? If you are, if you serious about that thing, you may pay price and take it away. That is the advice of Śrīla Rūpa Gosvāmī. Kṛṣṇa-bhakti rasa-bhāvitā-mati kriyatāṁ yadi kuto 'pi labhyate. If you can purchase somewhere the thinking of Kṛṣṇa, kṛṣṇa-bhakti rasa-bhāvitā mati. That is, we have translated into "Kṛṣṇa Consciousness." If you can purchase this consciousness, Kṛṣṇa consciousness, somewhere, immediately purchase it. Kṛṣṇa-bhakti rasa-bhāvita-mati, kriyatām, just purchase, yadi kuto 'pi labhyate, if it is available somewhere. And if I have to purchase, then what price? Tatra laulyam ekaṁ mūlam. Na janma-koṭibhiḥ labhyate. If you want what is the price, he says the price is your eagerness. And that eagerness to obtain it, takes many millions of births. Why you want Kṛṣṇa? Just like the other day I said that if one has seen Kṛṣṇa, he will become mad after Kṛṣṇa. That is the sign. These boys are certified in their own country by the Christian priests that "These boys are our boys, they will never come into church, they are never interested about God, and now they are mad after God. What is this?" Because that is the price only to purchase Kṛṣṇa. To mad after Him. Where is Kṛṣṇa? He rādhe vraja-devike ca lalite he nanda-sūno kutaḥ. Where You are? Where You are? Śrī-govardhana pādapa-tale kālindī-vane kutaḥ. Are You under the valley of Govardhana Hill or on the bank of the Yamunā? Where you are? Ghoṣantāv iti sarvato vraja-pure. That was their Kṛṣṇa consciousness, simply wondering where is Kṛṣṇa, where is Kṛṣṇa, where is Kṛṣṇa. Ghoṣantāv iti sarvato pure khedair mahā-vihvalau. Madlike, vihvalau. Vande rūpa-sanātanau raghu-yugau śrī-jīva-go... This is, this price one takes, then you can get Kṛṣṇa, you can understand Kṛṣṇa. It is not so cheap, that anyone can comment on Kṛṣṇa, whimsically, and he becomes a devotee. That is not possible. That is going on. I can interpret in my own way. Kṛṣṇa says, mām ekam. (indistinct) Somebody is taking Kṛṣṇa is black, somebody is taking Kṛṣṇa as something else. Who says Kṛṣṇa is black? Who told me?

Mahāṁsa: Cinmayananda.

Prabhupāda: Yes. Kṛṣṇa means "black." Sapta nuraman pure sita kar baba. (?) One has studied all the Rāmāyaṇa, seven cantos, seven khandas, and he is asking, "Whose father is Sītā?" Sītā is a feminine, and the Rāmāyaṇa expert is asking, "Whose father is Sītā?" This is their education, they are becoming big lecturer on Bhagavad-gītā, he has understood Kṛṣṇa means "black." And people are following him blindly. Big swamiji is speaking.

1976 Conversations and Morning Walks

Room Conversation -- July 7, 1976, Baltimore:

Prabhupāda: ...bora bora phet, lanka dinga ke matta kare het(?) It was translated by a Mr. Roe, a professor in the Presidency College, he translated "Big, big monkey, big, big belly, Ceylon jumping, melancholy." When the problems of life is read, then they are melancholy, all these big, big scientists. Ceylon jumping melancholy. Hanumān, one monkey, he jumped over the Ceylon. So other monkeys also, they were very much proud that a monkey jumped over the ocean. And as soon as he was challenged, "Can you jump over?" melancholy. Ceylon jumping melancholy. Big, big monkey, big, big belly. These are the translation by Mr. Roe, a professor of English in Presidency College. So what is the proposal now?

Svarūpa Dāmodara: We want to discuss about the journal that we are proposing to have from the Institute.

Rūpānuga: So Ravīndra-svarūpa Prabhu is going to be the editor, you approved in Māyāpur. We were thinking if you could give us some idea for a title. Because we were thinking so far is that we would have a subtitle, like we have "Back to Godhead" then we have "the Magazine of the Hare Kṛṣṇa Movement." So we would have the subtitle, "Bhaktivedanta Institute" or "Journal of the Bhaktivedanta Institute," but maybe you would like to have a title of the journal. So we wanted to know if you had some hint.

Prabhupāda: Yes, you can title, entitle, Sa-vijñāna.

Svarūpa Dāmodara: Sa-vijñāna?

Devotees: Oh.

Prabhupāda: Jñānaṁ me paramaṁ guhyaṁ yad vijñāna-samanvitam. What is that Bhagavad-gītā verse? Jñānaṁ te 'haṁ pravakṣyāmi tad vijñānam...

Pradyumna:

jñānaṁ te 'haṁ sa-vijñānam

idaṁ vakṣyāmy aśeṣataḥ

yaj jñātvā neha bhūyo 'nyaj

jñātavyam avaśiṣyate

(BG 7.2)

Prabhupāda: Yes.

Pradyumna: Seventh Chapter.

Rūpānuga: That is good, Śrīla Prabhupāda. That is a very nice title.

Pradyumna: "I shall now declare unto you in full this knowledge, both phenomenal and noumenal, by knowing which there shall remain nothing further to be known."

Prabhupāda: Yes, nothing further to be known.

Pradyumna: Sa-vijñānam

Rūpānuga: Sa-vijñānam. So we can say "Sa-vijñānam, Journal of the Bhaktivedanta Institute." Is that all right?

Prabhupāda: Yes. Sa-vijñānam.

Svarūpa Dāmodara: Do we need some sort of translation?

Devotee: On the inside cover we can have this verse...

Prabhupāda: You can give this verse.

Devotee: Give the verse on the inside. That can be the motto.

Prabhupāda: Is that nice title?

Pradyumna: Scientific.

Svarūpa Dāmodara: Yes, sound very...

Rūpānuga: It's a very good title.

Svarūpa Dāmodara: So in this journal we can publish from different disciplines of knowledge from any branch of knowledge and principle.

Devotee: Science, philosophy, economics, sociology. For the scholarly, academic community.

Prabhupāda: Yes, socially you can teach how this cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13), how it is scientific. In the society, if there is... Actually we have. Just like why these, maybe so-called scientists, but why the scientists are given so much importance? Because there is a brain. So if you make everyone equal, all śūdras, then who will be the brain? The brain is required. That is brāhmaṇa. So this, not this brain, this brain is śūdra brain for everyone. But when the... But just like here is Dr. Svarūpa Dāmodara, or you are here. So you are not scientists from the very birth. You have been trained up how to become a scientist. Similarly, the birth is there. Whatever you may be, it doesn't matter. But you have to be trained up how to become first-class brain. That is brāhmaṇa. You have to become truthful, you have to become controller of the senses, you have to become fully aware of things, of God, everything, full knowledge, then you become brain. These people give scientists so much importance because there is brain. Brain, in the society, there must be brain. So without brain how the society can go on? If you simply produce motor mechanics, then? Brain must be there. Just like this is brain, Sanātana Gosvāmī is asking, ke āmi, kene āmāya jāre tāpa-traya. This is brain. "I don't want some uncomfortable situation, but why it is enforced?" So when you make research into that, that is brain. And if we remain like animal, "All right, they are dragging me to the slaughterhouse, that's all right, let me go," that is not brain. Brain means that I am seeking after perfect happiness, why I am not allowed to have this perfect happiness? That is brain. The question, if there is any remedy. They are doing this. Scientific brain means there are so many problems, they are trying to solve it. That requires brain. But because they are poor scientists, they do not know how to make a solution of the ultimate problem. They are making tiny problems, that's all. There is power shortage, all right, let us invent some substitute of petroleum. Brain is being taxed. Again it is finished, again another. Punaḥ punaś carvita-carvaṇānām (SB 7.5.30). But they are so dull brain, they do not raise the question that we are making solution of one problem, another problem is ready. That brain they have not. So how long we shall go on solving the problems, another problem, another problem? Daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). He does not know that nature will not allow me to live peacefully. So we bring problems after problems. That is material life. Duḥkhālayam aśāśvatam (BG 8.15). Daivī hy eṣā guṇamayī. Everything is there. You discuss only Bhagavad-gītā, you'll get so many subject matter to think and write. This is brain. We are solving one problem, another problem is there. Why this is happening? If there is any situation without any problem? That is brain.