Absolute truth (Conversations 1968 - 1974)

Expressions researched:
"absolute truth" |"absolute truth's" |"absolute truths"

Notes from the compiler: VedaBase query: "absolute truth*" not supreme

1968 Conversations and Morning Walks

Radio Interview -- March 12, 1968, San Francisco:

Interviewer: Is yoga part of meditation?

Prabhupāda: Yoga is a very broad term. Yoga means to connect with the Absolute Truth. That is yoga. Yoga means connecting link. So there are different varieties of yoga. Just like one staircase, it is the connecting link to the top floor. So that is, everywhere you can say staircase, but one who has crossed a few steps and one who has crossed a few floors, they are not on the same level.

Interviewer: I'd like to read one thing. This is evidently said by a man named Swami Śiva Premānada of New York's yoga center. He said, "If one has the time to put in about eight or ten hours a day for ten years, one might develop the power to see through a wall through meditation. I've seen people develop X-ray vision, but I've never seen the point of paying such a heavy price for it."

Prabhupāda: But I don't think it is practical that one can meditate for eight to ten hours or twelve hours.

1969 Conversations and Morning Walks

Radio Interview -- February 12, 1969, Los Angeles:

Interviewer: Yes, but so have all of the great teachers been concerned with consciousness. It's a question of whether or not it's achieved. I presume that's why you work at this.

Prabhupāda: Yes. But thing is that there are two processes for understanding the Absolute Truth. One is ascending process, and one is descending process. We accept that descending process. Ascending process means trying to understand the Absolute Truth by dint of one's limited knowledge. Our knowledge... However I may be great, my senses are imperfect. You see? I cannot understand the sun, although I see every day sun, without understanding the sun as it is from authoritative books. Simply by seeing, by, simply by sense perception, we cannot understand. Now, this machine, simply by seeing, I cannot understand. But if I hear from authorities that "This is this; this is that," that understanding is right. Similarly, Absolute Truth cannot be understood by mental speculation, however a great thinker he may be. It must be understood from the authorities. So that... We follow that principle. We try to understand Absolute Truth from the lips of the Absolute Truth, not otherwise. That is the difference.

Interviewer: And by applying it in...

Prabhupāda: In practical life.

Interviewer: In practical life.

Prabhupāda: Yes.

Room Conversation -- April 11, 1969, New York:

Prabhupāda: They cannot understand that photograph is the reflection of the actual person. There is everything in detail. A movie. Actually, the same man is laughing, walking, dress, everything, but it is all false. That they cannot understand. Therefore the Vaiṣṇavas say they are less intelligent. The real understanding should be that if in the real person all these features are not present, how they can be reflected in the photograph? The Māyāvādī says, brahma satyaṁ jagan mithyā. Brahman, the Absolute Truth, is real truth, and this world is mithyā. Then mithyā means it is a reflection or shadow. Mithyā does not mean that it has no existence. The shadow is also existence. Therefore Vaiṣṇava philosophers say that mithyā means temporary. Now you have got this body. This is temporary. That's the real understanding. And if I say it is mithyā, then if I kill you, then why I am punished? I can say, "Oh, it is mithyā, it is false. So what is their fault?" No. It is not mithyā. It is temporary. Not mithyā. Mithyā how can it be? Because it is reflection of the reality, therefore it cannot be mithyā. Then the reality becomes mithyā. Mithyā means not fact. The real explanation is that this is shadow. Shadow, but the reality is in the spiritual world, and that is indicated in the Vedānta-sūtra, janmādy asya yataḥ (SB 1.1.1). The fountainhead of all emanation. That is Absolute Truth.

Room Conversation with Allen Ginsberg -- May 12, 1969, Columbus, Ohio:

Prabhupāda: Yes. Yes. That is my program. Because Kṛṣṇa consciousness is not possible for everyone. Because in the Bhagavad-gītā we learn, bahūnāṁ janmanām ante (BG 7.19). After many, many births one can come to this. So it is not possible that a mass of people, a large quantity of people will be able to grasp it. You see? Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). Another place it is said in the Bhagavad-gītā, manuṣyāṇāṁ sahasreṣu (BG 7.3). After many thousands of men, one may be interested how to liberate himself. And out of many such liberated persons, one may understand what is Kṛṣṇa. So understanding of Kṛṣṇa is not very easy thing. But Lord Caitanya is so munificent that He has given us a, I mean to say, easy process. (indistinct) Otherwise Kṛṣṇa consciousness is not easy. Because Kṛṣṇa is the last word of Absolute Truth. Generally, people are just like animals. Out of many such persons, one becomes interested in the scriptures. And out of many such persons, if they're attracted to the scriptures, they're attracted to the ritualistic ceremony for improving their economic condition. You see? Just like Christians, they go to... Not Christian, everyone. They take up religion with a motive that they may improve their economic position. Dharma, artha. Artha means money. And then why artha? Why you want money? Now, to satisfy senses. Kāma. Dharma, artha, kāma. And when one becomes frustrated in sense gratification, then liberation, to merge. These four things are going on. Dharma, artha, kāma. The Bhāgavata says that dharma is not meant for acquiring money. Money is not meant for satisfying senses. Sense gratification should be accepted simply to maintain this body. That's all. The real business is tattva-jijñāsā, to understand. The human life is meant for understanding the Absolute Truth. Jīvasya tattva-jijñāsā naś ceha yat karmabhiḥ. Kāmasya nendriya-pritir labho jīveta yāvatā (SB 1.2.10). Kāmasya, sense gratification, does not mean you have to increase the volume of sense gratification. No. Jīveta yāvatā, you have to accept sense gratification so far as you can live very nicely. The real business is jīvasya tattva-jijñāsā. Every human being should be inquisitive to know the Absolute Truth. That is the real business of human life. So to come to that business, you won't find mass of people. It is not possible. You don't expect.

Room Conversation with Allen Ginsberg -- May 12, 1969, Columbus, Ohio:

Prabhupāda: But it is the mission of human life to come to that point. So at least there must be some center or institution who may give them this idea. It is not that everyone will come. Just like there are many educational department. I know in Calcutta in our boyhood age, at that time Sir Ashutosh Mukherjee was vice-president. So he opened some classes in the university. In each class there were four or five professors, and at that time the professors' salary was 1300 dollar, 1400 dollar. And the fees were collected, at most thirty-six dollar per month. You see? But still the classes were to be maintained because the ideal must be there. So our mission is the intelligent persons of the world may know that this is not, simply seeking after sense gratification is not the aim of human life. Human life is meant by... Just like Bhāgavata says, jīvasya tattva-jijnasa. Vedānta says, athāto brahma jijñāsā. The same thing. Bhāgavata is nothing but explanation of Vedānta. So Vedānta says that this human form of life is meant for inquiring about Brahman. Atha ataḥ. Now. Atha means now. Atha, hereafter. That means after passing through all animalistic way of life, when a man comes to the stage of civilized life, perfect civilized life, at that time his business is to inquire about the Absolute Truth, what is the Absolute Truth. That is the whole Vedānta philosophy, "What is that Absolute Truth?" The same thing is explained in Bhāgavata, jīvasya tattva-jijñāsa. Jīvasya means all living entities. The main business is to inquire about the Absolute Truth. So people, by education they are misled. Instead of getting them to the highest topmost stage, to the platform of inquiring about the Absolute, they are giving facilities how you can satisfy your senses nicely.

Room Conversation with Allen Ginsberg -- May 12, 1969, Columbus, Ohio:

Prabhupāda: They should inquire about the Absolute Truth.

Allen Ginsberg: Okay. So my original question was: is the complicated ritual and the Sanskrit language...

Prabhupāda: No, no. Now we are placing so many things in English language. Our all books are being published in English. Our magazine is in English.

Allen Ginsberg: But the question is, is the mode of life that you are proposing adaptable to many, many, many people?

Prabhupāda: That I say that is not for many, many people.

Allen Ginsberg: Yeah. But there are, there is a thirst by many, many people for an alternative answer. For a better alternative system.

Prabhupāda: Yes. So if they are actually thirsty, if they are actually thirsty, then they can adopt this. What is the difficulty there? There is no difficulty. So many American boys they have already adopted. They are not feeling any difficulty. They are feeling relief. What is difficulty? In what point it is difficult? Hare Kṛṣṇa chanting you are chanting.

Room Conversation with Allen Ginsberg -- May 13, 1969, Columbus, Ohio:

Allen Ginsberg: No, don't take it down. I'll look. On my way out I'll read.

Prabhupāda: Hṛṣīkeśa, you can read loudly. We'll hear.

Hṛṣīkeśa: "Qualifications of devotee: 1) kind to everyone, 2) does not quarrel with anyone, 3) fixed in the Absolute Truth, 4) equal to everyone, 5) faultless, 6) charitable, 7) mild, 8) clean, 9) simple, 10) benevolent, 11) peaceful, 12) completely attached to Kṛṣṇa, 13) no material hankering, 14) meek, 15) steady, 16) self-controlled, 17) does not eat more than required, 18) sane, 19) respectful..." (laughter)

Prabhupāda: Not insane.

Hṛṣīkeśa: "...20) humble, 21) grave, 22) compassionate, 23) friendly, 24) poetic, 25) expert..."

Prabhupāda: Poetic.

Hṛṣīkeśa: "...25) expert, and 26) silent."

Prabhupāda: These are the qualities.

Allen Ginsberg: Whose list is that? Is that an old list or have you made that up for young Americans?"

Prabhupāda: Yes. No, these are taken from authoritative śāstras. Yes. This is the test, whether you are becoming Kṛṣṇa conscious or not. You have to test yourself, whether you are developing these qualities. This is for testing.

Room Conversation With John Lennon, Yoko Ono, and George Harrison -- September 11, 1969, London, At Tittenhurst:

Prabhupāda: Where?

Yoko Ono: No, but you see, you...

Prabhupāda: He said, brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ (BG 13.5). He refers that "This scientific knowledge, the Absolute Truth, is explained very nicely in Brahma-sūtra, Vedānta-sūtra." He refers to the book. Another place Kṛṣṇa says,

yaḥ śāstra-vidhim utsṛjya

vartate kāma-kārataḥ

na sa siddhim avāpnoti

na sukhaṁ na parāṁ gatim

(BG 16.23)

"Anyone who does not follow the scriptural injunction, his attempt will be failure. He'll never be happy. And what to speak of being promoted to the spiritual world.?" These things are there. How you can say Kṛṣṇa has not recommended to read books?

Yoko Ono: Then, in that sense, you see, for instance... I see the same pattern in what you have said. For instance, you said that Hare Kṛṣṇa is the most superpowerful word, and if that is true, then why do you bother to utter any other words? I mean, is it necessary? And why do you encourage us, saying that we're songwriters and all,...

Prabhupāda: No...

Yoko Ono: ...to write any song but Hare Kṛṣṇa?

Prabhupāda: Yes. Hare Kṛṣṇa mantra is cleansing process.

1970 Conversations and Morning Walks

Room Conversation -- December 12, 1970, Indore:

Prabhupāda: So that is our movement. Wherever we go, we find out sincere persons, immediately attract. Yes. But if he's not sincere, we cannot attract. If he's sincere, immediately attract. That is the value of this movement. All my students, they were attracted only because they were sincere. Anyone sincere in seeking after the Absolute Truth will be attracted.

Guest (6): I am not getting ...(unclear)

Prabhupāda: Ekāgra. Ekāgra. Yogaṁ yuñjan mad-āśrayaḥ, therefore it is said. "One has to perform this bhakti-yoga under My representative." Mad-āśrayaḥ.

Guest (6): I am very grateful to you.

Prabhupāda: And there is Narottama dāsa Ṭhākura-Prārthanā. Āśraya laiyā bhaje, kṛṣṇa nāhi tare tyāge: "One who takes āśraya, shelter of a devotee, Kṛṣṇa does not give him up. Kṛṣṇa accepts him." Yasya prasādād bhagavat-prasādaḥ... **. Because if that person who is giving shelter, if he's pleased, Kṛṣṇa is immediately... If he recommends a fool, "Oh, Kṛṣṇa, here is a devotee," Kṛṣṇa will accept immediately. It doesn't matter whether he's a fool or rascal. Because he is recommended by representative, he will be accepted. Yasya pra... This is the meaning of yasya prasādad bhagavat-pra... Without his recommendation there is no entry in Kṛṣṇa's kingdom. Yasya-prasādad na gatiḥ kuto 'pi. If he displeases Kṛṣṇa's representative he has no entrance to the Kṛṣṇa's kingdom, however learned he may be or whatever he may be. Immediately rejected. In a business office, suppose a secretary is there. A clerk does not accept the order of the secretary. Immediately he should be dismissed. In my personal experience, when I was young manager in a big chemical concern, one correspondent clerk, he disobeyed me. I reported to the head boss. He immediately came and he said, "Get out immediately from the office." And he wanted to plead in so many ways. Said, "No, I don't want. If you don't go out, then I shall call my doorman. He will forcibly get you out. Get out." I was sorry because this man is dismissed immediately, but he took. Disobedient... "Obedience is first discipline." So if Kṛṣṇa's representative is disobeyed—"Get out immediately." Kṛṣṇa is very strict.

1971 Conversations and Morning Walks

Room Conversation with Dr. Weir of the Mensa Society -- September 5, 1971, London:

Dr. Weir: You know that's just an analogy.

Prabhupāda: Yes. This is natural. Similarly, if God is the root of everything, as we understand from Vedānta-sūtra. God means the original root of everything. Janmādy asya yataḥ (SB 1.1.1). The description of Absolute Truth, of God is there in the Vedānta-sūtra. The first aphorism is, "What is God?" Athāto brahma jijñāsā, inquiry about God. The next aphorism is "God is that which is the root of everything, from which everything emanates." That is the perfect definition of God, the origin of everything. So the same example as God, that the root is the origin of the whole tree.

Dr. Weir: The seed is the origin of the whole tree, if I may say.

Prabhupāda: How you can be origin because you are the effect?

Devotee: The seed.

Prabhupāda: Huh?

Śyāmasundara: The seed.

Prabhupāda: The seed. Yes seed. The seed is described in the Bhagavad-gītā: bījo 'haṁ sarva-bhūtānām (Bg 7.10). Everything that is living, the root or the seed (indistinct). The seed is God. Bījo 'haṁ sarva-bhūtānām. Just like the rose tree, it has got a seed, but wherefrom this seed comes? (guests entering room) Come on. Hare Kṛṣṇa. Give him another... Seed, original seed is God. Your theory of seed is very nice but the original seed of everything is God, the cause of all causes.

Room Conversation -- November 11, 1971, New Delhi:

Prabhupāda: The learned scholar, they have been described in Bhagavad-gītā, māyaya apahṛta-jñānā asurī-bhāvam āśritāḥ. Because they have taken this view that God is impersonal, He has no form, this is āsurī. Then māyaya apahṛta-jñānā. Therefore, however learned they may be, māyā takes away their knowledge. Māyaya apahṛta-jñānā asurī-bhāvam āśr... That is described in the Bhagavad-gītā. (Hindi) The Absolute Truth, that is subjected to be imagined by me. I am a tiny soul. And if a learned sannyāsī says like that, how many thousands of people will believe in that, will be wrongly impressed? This paper will be read by thousands and millions. (Hindi) ...hodge-podge.

Room Conversation -- November 11, 1971, New Delhi:

Prabhupāda: (Hindi)

Guest: (Hindi)

Prabhupāda: To imagine. By imagination one is going to tattva-vit, Absolute Truth. Just see the theory. By imagination you have to reach the tattva-vit. Tattva means Absolute Truth, reality, and that is subjected to man's imagination.

Guest: It seems, Swamiji, this is the headline which is not a Akhandananda's statement. Only the reporter has put up the headline.

Prabhupāda: But people will read as Akhandananda's...

Guest: Yes, sir.

Guest (2): Why don't you read the whole matter? Śrīla Prabhupāda says, he says, and he says it very wrongly, that (indistinct). You read the whole matter,. The summary of the whole matter is the same. This is very wrong.

Prabhupāda: Vasudeva, you just, you can read the whole thing. It is imagination. Tattva... (break) ...imagine yourself, that "My lover will be like this, like this, like that." In this way he will reach to the reality. Do you think it is very nice argument?

1972 Conversations and Morning Walks

Conversation with the GBC -- May 25, 1972, Los Angeles:

Prabhupāda: It is not the question I believe and don't believe, it is a fact. God is there—you believe or not believe—but God must be there. Your believing, not believing, it doesn't matter. If I don't believe there is no president, it does not mean there will be no president. There must be president. I do not know who is president. (indistinct) So people are in misconception that there is no God, God is dead, I am God, you are God, God is not person, so many God theories. But we have no theory, we have got a positive presentation, "Here is God." With that conviction we have to push on. So you must be prepared in that way. There will be so many questions, so many opposing elements. You have to face them by your arguments, by your knowledge. This is required. At least we must have faith in that way. We have to push on. This is the fact. We are Brahmā sampradāya, Lord Brahmā's sampradāya. So, Brahmā sampradāya, Lord Brahmā is giving. Just like last evening we were reading about Brahmā's thought. He is posing, "Yes, here is, You are God." Although He was child, "He appears to be a child, but You are God." That is Brahmā (indistinct). He is giving support on that point. So if you follow Brahmā then there is no question, here is God. And he writes in his saṁhitā,

isvaraḥ paramaḥ kṛṣṇaḥ

sat-cid-ānanda vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

(Bs. 5.1)

Here is the God. And Kṛṣṇa says, ahaṁ sarvasya prabhavaḥ (BG 10.8). Mattaḥ parataraṁ nasti. (indistinct). "There is no more superior truth than Me, I am the origin of everthing." Ahaṁ sarvasya prabhavaḥ mattaḥ sarvaṁ pravartate. Everything comes from Him. The Vedānta says, janmādy asya yataḥ (SB 1.1.1), so Absolute Truth is there, which is the original source of everything." So, Kṛṣṇa says, "I am the original source of everything." The Vedānta says the Absolute Truth means the original source of everything. Brahmā confirms it and you must also understand (indistinct). So you must spread your conviction by your literature, by your argument, by your preaching, by facing opposing elements. That is the process. What do you think, Kīrtanānanda Mahārāja?

Conversation with Bajaj and Bhusan -- September 11, 1972, Arlington, Texas, At Their Home:

Prabhupāda: Guṇa, develop. They are... They are developing these brahminical qualifications, coming to sattva-guṇa. From rajo-guṇa, tamo-guṇa, they are coming to sattva-guṇa. Sthitaṁ sattve prasīdati. Tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye (SB 1.2.19). Tadā rajas-tamo-bhāvāḥ. Rajas-tamaḥ, these qualities are manifested by lust and greediness. Tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye, ceta etair anāviddhaṁ sthitaṁ sattve prasīdati. When one's heart will not be disturbed by these two qualities, tamo-guṇa and rajo-guṇa, then he will be situated in sattva-guṇa. Ceta etair anāviddhaṁ sthitaṁ sattve prasīdati. Then he becomes satisfied. At that time he becomes jolly. Evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ, bhagavat-tattva-vijñānaṁ mukta-saṅgasya jāyate (SB 1.2.20). When he becomes jolly, being situated in sattva-guṇa, at that time he can understand what is bhagavat-tattva, what is the Absolute Truth, not in the rajo-guṇa, tamo-guṇa. That is not possible.

Room Conversation with Kenneth Keating, U.S. Ambassador to India -- October 14, 1972, New Delhi:

Prabhupāda: You do not require to pass the milk through the finger, then with the toes. No. Simply put the tea, tea or milk, within, and every part of the body is satisfied. Just like you pour water in the root of the tree. The energy immediately, I mean to say, distributed to the leaves, to the tree, to the flowers, to the fruits, everything, immediately. Similarly, there must be something which is the root of everything. That is God. The Vedānta philosophy says God means the origin, the source of everything. That is God. Now you can imagine how that source should be. That is also explained. But God, or the Absolute Truth, is that, is the original source of everything.

Ambassador: Are you acquainted with Swami Ranganathanandaji? You have met him?

Prabhupāda: I am not very much well known to him, but sometimes I met him.

Ambassador: He was in here, and I asked him the definition, his definition of God, and he described, he thought a minute and said, "Well, I would say God in the thread which links one good person to another." I thought that was an interesting definition.

Prabhupāda: Huh?

Ambassador: I thought that was a very interesting definition.

Prabhupāda: No. That is stated in the Bhagavad-gītā.

1973 Conversations and Morning Walks

Room Conversation -- February 26, 1973, Jakarta:

Prabhupāda: They are not my books. I am simply translating. They are written by Vyāsadeva, the original Vedic scholar. So there are now many secular states. Our Vedic idea of secular state is the government must be responsible of proper execution of religious system. It doesn't matter whether one is Hindu or one is Christian, one is Mohammedan or Buddhist. It doesn't matter. But it is a government duty to see that one who is professing as Hindu whether he's executing the Hindu principles of religion properly. That is government. Just like government gives license to so many businesses. One man is selling liquor, wine, government issues license. So the government inspector, excise inspector, goes and sees that the man is doing business according to the license. Government should not be callous that "You may go on with your so-called religion, we don't care for it." No. That is not government. Government's duty is to see, just like for example, Christians, their commandment, first commandment is, "Thou shalt not kill." It is the government's duty to see that anyone who is professing Christian, "Why he's killing?" Immediately he should be punished that "You are professing as Christian and you are killing." This is government. Similarly, Buddhist religion also, ahiṁsā. Ahiṁsā paramaṁ buddhiḥ. The government duty should see. And the ultimate test of first-class religion is: the follower has developed love of God. If he does not know anything about God, or if he has not developed love of God, then he has simply wasted time. It may be any religion. That is ultimate test because religion means, it has got relationship with God. Otherwise what is the meaning of religion? Any religion, it doesn't matter. The process should be quest of God. What is God? What is Absolute Truth? Wherefrom everything has come? What is we... what we are? What is our relationship with God? This science. Religion means this science. In the Vedānta-sūtra, it is said, athāto brahma jijñāsā. This human life is meant for understanding the Absolute Truth. Otherwise, what is the difference between cats and dogs and human beings? If simply eating, sleeping, and sex life, and defend is the business of human life, then these things are there in the animal life also. They also eat. They also sleep. They have also sex life, and they also defend according to their capacity. We defend with atomic bomb and they defend their own nails and claws. The different spirit is there. So that is not the aim of human life. The aim of human life—this opportunity's given by nature to have a human form of life—is to understand God. Nobody can deny—unless he is a crazy fellow—the existence of God. That is not possible.

Morning Walk -- April 20, 1973, Los Angeles:

Svarūpa Dāmodara: That's the inborn quality of the living entities.

Prabhupāda: Yes. Āhāra-nidrā-bhaya-maithunaṁ ca sāmānyam etat paśubhir narāṇām. The only special significance of human being is that he has got special intelligence to understand what is Absolute Truth. Athāto brahma jijñāsā. So therefore his first duty is to know the Absolute Truth. Not waste time for eating, sleeping, mating. The modern material civilization is wasting time, so-called advancement of material comforts. Simply wasting time. Nidrayā hriyate naktaṁ vyavāyena ca vā vayaḥ (SB 2.1.3). They are wasting time at night either by sleeping or by sexual intercourse. Divā cārthehayā rājan kuṭumba-bharaṇena vā. And during daytime, simply: "Where is money? Where is money? Where is money?" And as soon as they get money, they spend it for kuṭumba-bharaṇa, for maintaining the family. This is their business. The sum total of modern civilization. And if they can purchase a nice car, that is the success of their life. Kuṭumba-bharaṇena vā. Not only for himself, for his wife, for his children, if he has got three cars. Just like our Mukunda Mahārāja is doing. He's earning one thousand dollars and spending in car. That is his Kṛṣṇa consciousness. Rascal boy is so much captivated with the rascal girl.

Morning Walk -- April 28, 1973, Los Angeles:

Prabhupāda: Yes, what they can do? Because they're rascal, foolish, just like children, they'll simply make their body dirty. That's all. He does not know anything. If you bring a small children, what they will do? They'll take this... You see. he does not know anything. He's a rascal. Similarly you scientists, you are all rascals. You do not know anything. Punaḥ punaś carvita-carvaṇānām (SB 7.5.30), chewing the chewed, making research. What research you can do? You do not know anything. What research you can do? And Vedic injunction is: yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati (Muṇḍaka Upaniṣad 1.3). If you know the Absolute Truth, then all other things become known. But you do not know what is Absolute Truth. Therefore you are in ignorance. If you know one thing, then you... Just like you are talking. We are not official scientists or philosopher or anything. But why you are challenging, you are talking so boldly? Because we know one thing, Kṛṣṇa. Therefore we can say so boldly and challenge anyone. I'm not a D.A.C. like you. How I can challenge you? I'm challenging you. How? Because I know Kṛṣṇa. That's all. That is the statement of Veda. Yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati. If you know Kṛṣṇa, the Absolute Truth, then all other things will be known automatically. It is such a thing. We are preaching Kṛṣṇa consciousness, challenging all kinds of men in the society, so many scientists are coming, so many psychologists coming. So how we are confident to talk with him? Because we have learned little about Kṛṣṇa. That's all.

Morning Walk -- April 29, 1973, Los Angeles:

Svarūpa Dāmodara: Like in chemistry, for example, the molecule of Benzine. So you present it just like six lines, but a hexagon figure with a circle inside, they condense a lot of information.

Prabhupāda: Yes. That is a code, sūtra. But the chemical symbolic representation, that is understand by the specialist. But this sūtra can be understood by anyone. Just like athāto brahma jijñāsā. The meaning is: "Now, this is the time for inquiring about the Absolute Truth." So this is a question for everyone. Any intelligent man. Here we are understanding everything relatively. Relatively. Just like when I say: "Father," there must be one son... (break) ...truth, there must be one truth. In this way, this is, this world is relative truth.

Svarūpa Dāmodara: Duality?

Prabhupāda: Dual... No, relative. Relative truth. You don't understand relative? Relative means you cannot understand anything without the other. That is called relative. Suppose if I say "good man," I cannot understand a good man without having another man, bad man. This is called relative truth. Is it clear or not?

Svarūpa Dāmodara: How about the duality?

Prabhupāda: Duality, not so expressive. Relative. In relation to other. That is the exact. Why duality? There are so many.

Morning Walk -- April 29, 1973, Los Angeles:

Svarūpa Dāmodara: Opposite, one opposite to the other.

Prabhupāda: Yes, yes. Just the opposite. Yes. You cannot understand light without darkness. This is relative. Unless there is darkness, how you can say: "This is light"? So opposite, you can say opposite. Now this, this knowledge is there. Everyone knows. But where is that absolute where the bad and good, the black and white, everything coincides? That is absolute. Everything is there. That is not distinction. Everything is there. That is called absolute. Brahman. That means, Brahman means the biggest. Now when you speak something big, so everything is included. Big means bad and good, everything is included. Otherwise, how it can be big? Big means... Just like if you, when you speak of Los Angeles, so there are so many things, bad and good, in Los Angeles, all included. Is it not? So Brahman means bṛhattva, being the largest. The largest means it contains everything. Just like the sky. We have got the idea. The sky means it, it, it contains everything universal. This is the idea of greatest. So athāto brahma jijñāsā means we are now studying the relative truth. I'm studying black. You're studying white. He's studying another, another. In this way. Partial. But what is that biggest thing which includes everything? That is called brahma-jijñāsā, to inquire about that thing. Just like you are studying chemistry. We are studying Kṛṣṇa consciousness. But there is something which contains the chemistry, Kṛṣṇa consciousness and everything. That is called Brahman. Athāto brahma jijñāsā. The animal life the subject matter, a small animal, he's concerned where to eat, where to sleep, where to find my food, shelter. This is their business, no other business. They're not concerned with the biggest thing. But this human form of life is to inquire about the biggest. That includes everything. So next code is: Janmādyasya yataḥ. That biggest thing is the original source of everything, wherefrom everything has come. How to know that? Śāstra-yonitvāt. You have to learn it from the Vedas. In this way, sūtras are given, one after another. What is the nature of that thing? Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). In this way, all codes are there. And go on, searching, one after another, you get full knowledge of the greatest, Absolute Truth. This is Vedānta. What is that ship?

Karandhara: Tanker.

Morning Walk -- May 2, 1973, Los Angeles:

Prabhupāda: Everything, logy means science. So theology is also science. Why they reject theology "Yes, you are talking..." What kind of scientist you are? It is a "logy," it is a science. Why you are giving preference to one "logy" to another? What kind of scientist you are? Even though I am talking of theology, why should you reject it? In Vedic knowledge, "logy" is the basic... Nyāya-prasthāna, śruti-prasthāna, smṛti-prasthāna. These are the three ways of understanding the Absolute Truth.

Svarūpa Dāmodara: Logic and argument?

Prabhupāda: Yes. Nyāya-pra... Just like Vedānta-sūtra, it is logic and argument to approach the Absolute Truth. Athāto brahma jijñāsā: "Now it is the time for inquiring about Brahman." This is logic. Because other animals, they cannot inquire about the Absolute Truth, but human being can, therefore the first proposition is, atha ataḥ, "Now because you have got human form of life, therefore you should now inquire about the Absolute Truth." This is the beginning. It is logic. And actually we feel, "Who has created the ocean? Who has created the stars? How it is floating? Whether there are human beings?" So many questions. That should be solved now. And actually they are doing, the scientists. Scientists means they are also trying to solve so many problems. So that is, human being can be scientist. Not a dog can be scientist. So why not become the supreme scientist to know the Absolute Truth. That is Vedānta-sūtra. Athāto brahma jijñāsā. Now you propose that "Why don't you accept that life begins from life?" What is their objection? This is also theory, and why not accept this theory? And now let us compare, which theory is feasible. Why you are afraid?

Svarūpa Dāmodara: They are silent.

Morning Walk -- May 12, 1973, Los Angeles:

Karandhara: Oh yes, it's necessary to walk a little.

Prabhupāda: Yes. (laughs) Just get my cloth. Where it is? Missing? No, no, no. Harer nāma... (CC Adi 17.21). Our theory is sound. The rascal's theory is not sound. Ours is not theory; it is fact. Just like Kṛṣṇa says, mattaḥ sarvaṁ pravartate: "From Me everything emanates." Vedānta-sūtra says, janmādy asya yataḥ: (SB 1.1.1) The Absolute Truth is that from where everything comes." But everything we see, life and matter. This is everything. What we see in this world? Life and matter. Is it not?

Svarūpa Dāmodara: Yes.

Prabhupāda: That is everything. So life also comes from Him and matter also comes from Him. Energy.

Svarūpa Dāmodara: But both come simultaneously?

Prabhupāda: No, no, not simultaneously. It is there already. Coming, idea is coming because we are in this limited world. We see everything here, we see there is beginning. So under that experience, we are thinking it is coming. But it's not coming.

Room Conversation with Krishna Tiwari -- May 22, 1973, New York:

Prabhupāda: That's all. That you don't know.

Devotee (1): So then your process is imperfect. You admit. We're saying that there's a process which is perfect, and it's a process of receiving knowledge which is absolute, that is descending, and receiving that with a submissive attitude. And you're saying that by your sensuous endeavor with your different machines and instruments, you can ascend to the Absolute Truth. But the symptom of a person who is in knowledge is that he's satisfied, he's peaceful within, and we can understand that this Kṛṣṇa consciousness society is developing, is helping living entities, people, become satisfied within by receiving knowledge and actually coming to, to understand themselves and what's around them and so forth, whereas, let me ask you, how many people have actually come to this stage of peacefulness and knowledge, of being freed from the need for intoxication and so many different things, by your scientific method? In other words, has this process helped you to be actually filled with knowledge and bliss, or has it simply sent you into more questioning and more doubt until you come to a point of what we were discussing the other day, the Heisenberg's theory of uncertainty? Ultimately you come to the theory of uncertainty. So we're saying, when you come to this point, then you may as well just relax and try to have a submissive attitude, or any scientist, and try to receive knowledge which is descending.

Prabhupāda: Another, another thing is, he says, he says that he does not know what is there beyond this material nature. But he's still satisfied with that imperfect knowledge.

Conversation with Mr. Wadell -- July 10, 1973, London:

Mr. Wadell: Oh yes, I agree, but...

Prabhupāda: Similarly, if you try to pour water to each leaf of the tree, it will be simply waste of time. Similarly, God is the root of everything. Our Vedānta-sūtra says, janmādy asya yataḥ (SB 1.1.1), Absolute Truth, wherefrom everything has come. So if we love the root, God, then we can love others. Otherwise not possible. Otherwise it is simply waste of time. They have tried. The so-called humanitarian work they have tried. Unity and fraternity and so on, big, big words. But it has not come to... Because there is no love of Godhead, it has failed. Even the United Nations. Central point is missing. So our Vedic injunction is that sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje: (SB 1.2.6) "That system of religion is perfect which teaches how to love God." It doesn't matter, Christian religion, Hindu religion, Mohammedan religion, it doesn't matter. But God minus, this is the present position. Everyone wants to make minus God everything. This is going on. They have no clear idea. If I want to love you, I must have a clear idea of you. On vague idea, I cannot love. But they have no clear idea what is God. So how they can love God? And because they have failed to love God, all the so-called love, humanitarian, philanthropic works and, you know, they have become useless.

Room Conversation with Reporter from Researchers Magazine -- July 24, 1973, London:

Reporter: ...within the self.

Prabhupāda: Yes, within the self.

Reporter: Ātmani ātmānam. (break)

Prabhupāda: What is the purport?

Pradyumna: "The Absolute Truth is realized in full by the process of devotional service to the Lord Vāsudeva, or the Personality of Godhead..."

Prabhupāda: This is confirmed in Bhagavad-gītā. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). Never says by jñāna or karma you'll get.

Reporter: Only bhakti, yes.

Prabhupāda: Go on.

Pradyumna: "...who is the full-fledged Absolute Truth. Brahman is His transcendental bodily effulgence, and Paramātmā is His partial representation. As such, Brahman or Paramātmā realization of the Absolute Truth is but a partial realization. There are four different types of living beings. The karmīs, the jñānīs, the yogis and the devotees. The karmīs are materialistic, whereas the other three are transcendental. The first-class transcendentalists are the devotees who have realized the Supreme Person. The second-class transcendentalists are those who have partially realized the plenary portion of the Absolute person. And the third-class transcendentalist are those who have barely realized the spiritual focus of the Absolute Person."

Reporter: Who are those three, jñānīs...?

Prabhupāda: Jñānīs, yogis...

Reporter: And karm...

Prabhupāda: Karmīs, jñānīs, yogis...

Reporter: And bhaktas.

Prabhupāda: So karmīs are not transcendentalists. They're materialists. But jñānīs, yogis and bhaktas, they're transcendentalists.

Room Conversation with Reporter from Researchers Magazine -- July 24, 1973, London:

Prabhupāda: Because they simply approach the impersonal manifestation of the Absolute.

Reporter: I see. They're intellectual.

Prabhupāda: Brahman. Brahman. Brahman realization.

Reporter: Ah.

Prabhupāda: Ahaṁ brahmāsmi. Brahma-bhūtaḥ prasannātmā (BG 18.54). They get relief from material conception of life so much. But that is not full understanding of the Absolute Truth. Therefore they're third class, or in the third grade. The second grade, yogis. They realize Paramātmā, Viṣṇu, within the heart. But the first class are the bhaktas. They talk, personally, just like Arjuna is talking. Arjuna is directly talking with Kṛṣṇa. This is the result of bhakti.

Reporter: Hm. You feel the presence.

Prabhupāda: Not feel. Actually talk, just like we are talking. Actually talking.

Reporter: Yeah. You think Mirabhai was a bhakta?

Prabhupāda: Yes. He was devotee..., she was a devotee.

Room Conversation with Dr. Christian Hauser, Psychiatrist -- September 10, 1973, Stockholm:

Dr. Hauser: But... Yes. But...

Prabhupāda: But you should apply your reason, from practical life, whether life is produced from matter, or matter is produced from life. Our proposition is: matter is produced from life, not life is produced from matter. In the Vedānta-sūtra it is said: janmādy asya yataḥ (SB 1.1.1). Absolute Truth is that from whom or from which everything emanates. Now that Absolute Truth, whether he's life or dead stone. So that is discussed: janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ (SB 1.1.1). That Absolute Truth must be cognizant. So as soon as you say cognizant, then He's alive. Abhijñaḥ. That, that means if I say: "I have produced all these things that is within the room," then means I must have brain. I must be experienced how to do it. How I can be dead, matter? Has the matter has got such thing? The origin of creation must be a living being.

Room Conversation with Dr. Christian Hauser, Psychiatrist -- September 10, 1973, Stockholm:

Prabhupāda: (indistinct) Bhāgavata verse, janmādy asya (SB 1.1.1), asya janmādi (indistinct) concise word but volumes of meanings. Volumes. Each word is like that. Vidyā bhāgavata-vali(?). Therefore one's learning is complete when he reads Śrīmad-Bhāgavatam. Otherwise he remains imperfect, in spite of all learning. Janmādy asya yataḥ (SB 1.1.1), from where? Now the creation of this cosmic world, from where? But you do not know from where. This is explained in Bhāgavatam. Paraṁ satyaṁ dhīmahi. That is actually true. In this way simply if you analyze one verse, you'll find each word is full of volumes of meaning. Janmādy asya yataḥ, anvayāt (SB 1.1.1). Like the creation, anvayāt, directly and indirectly, itarataś cārtheṣu, in the matter of understanding, abhijñaḥ. Abhijñaḥ means completely cognizant. That is the Absolute Truth. He knows everything—how this universe is created, how it is maintained, how it annihilated, directly and indirectly. Just like, I always, regular, everyday thing, when I am massaged by my student, I see so many veins so I think that I claim, "This is my leg," but I do not know what are these veins. Directly I know this is my leg, but indirectly I do not know how this leg is working with these veins and nerves and muscles. I do not know. But so far God is concerned, He has created. He knows every veins and everything. That is called abhijñaḥ. In this way you analyze every word, you'll find volumes of meaning. The next question, "Where you got this experience?" You say He's abhijñaḥ, He knows everything. To get experience one must have teacher. But the next word is svarāṭ, He's experienced and self-sufficiency, svarāṭ, independent. He hasn't got to go anywhere for experiencing. In this way each word is full of meaning. Janmādy asya yataḥ, anvayād itarataś cārtheṣv abhijñaḥ svarāṭ, tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ (SB 1.1.1). We have very shortly described this one verse. I think five, six pages. You've got that verse?

Room Conversation -- September 19, 1973, Bombay:

Prabhupāda: Yes. Bhajanti. Bhajanti means "engaged in devotional service." Bhaja sevāyām. Bhaj-dhātu, this verb, is meant for rendering service. Bhaj-dhātu, kti, bhakti. So bhakta. Bhakti, bhakta and Bhagavān. So these are the mahātmās. But these mahātmās, these bhakta-mahātmās... Actually, mahātmā is bhakta-mahātmā. But there are others, mahātmās; they are also called mahātmās, but they are not mentioned in the Bhāgavata. They have been mentioned anye. Anye means others. Is that verse there? Mahātmānas tu māṁ pārtha (BG 9.13)? No. Anye? Anye means others. The impersonalists, they are also sometimes called mahātmā. But the mahātmā who is kṛṣṇa-bhakta, that is very rare. That is described in the Bhāgavata, sa mahātmā sudurlabhaḥ. There are mahātmās, but the mahātmā who is the devotee of Kṛṣṇa, he is very rare. Sa mahātmā sudurlabhaḥ. Jñānīs they are also mahātmās, speculating what is the Absolute Truth. They are also called mahātmā. But this mahātmā, bhajanty ananya-manasaḥ, without any deviation, this mahātmā is very rare. Sa mahātmā sudurlabhaḥ. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate. This prapadya... (Aside) Oh, why you are? You can keep it closed. Yes.

bahūnāṁ janmanām ante

jñānavān māṁ prapadyate

vāsudevaḥ sarvam iti

sa mahātmā sudurlabhaḥ

(BG 7.19)

Bahūnāṁ janmanām ante. The jñānīs and yogis, they have to search for the Absolute Truth for many, many births. Bahūnāṁ janmanām ante jñānavān. Those who are searching out the Absolute Truth, they are also jñānavān. Or after many, many births, when one becomes actually wise, jñānavān. Everyone is searching after the Absolute or the highest perfection of life. "In this way, searching, when one comes to the real platform of becoming wise, then he surrenders unto Me." Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). Why? Now, vāsudevaḥ sarvam iti. Such wise man, jñānavān, he knows that "Kṛṣṇa is everything." Vāsudevaḥ sarvam iti. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ. "That mahātmā is very rare." So our Kṛṣṇa consciousness movement is making that sa mahātmā sudurlabhaḥ, not ordinary mahātmā. Sa mahātmā, that mahātmā, who fully surrenders to Kṛṣṇa. Kṛṣṇa also says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). That is real perfection of life. By understanding Kṛṣṇa, by surrendering to Kṛṣṇa, by going back to home back to Godhead, Kṛṣṇa, that is saṁsiddhi. What is that verse, saṁsiddhi?

Morning Walk -- December 4, 1973, Los Angeles:

Prabhupāda: Eternal, but it is manifested and not manifested. Just like conservation of energy. That is the... Energy is manifested, sometimes not manifested. (break) But nonmanifested does not mean that... (break) ...energy.

Karandhara: But the definition of the Absolute Truth is inconceivable, so it must violate the logic.

Prabhupāda: Ah?

Karandhara: Their logic...

Prabhupāda: No, it's inconceivable by them, not by us. Therefore we call them fools. It is not inconceivable by us. But so you know the Truth from the Truth, Absolute Truth. A layman or a foolish boy does not know where..., which side the sun will rise. His father can say, "This side it will rise." That is the difference. Because he knows how to suggest which side, because there is reddish, how do you say? Illumination. He knows that "This side it will rise," by the symptom. Both of them, the foolish man and the intelligent man, just at present do not see that where is the sun. But the intelligent man knows "Here is the sun," although the sun is not visible both to the intelligent and foolish man. That intelligence means he knows how to find out where is sun. That is intelligence. And this is not discovery. I am intelligent speaking "This side is sun." It is not my discovery. I have heard from authority that from the eastern direction the sun rises, so I know it.

Morning Walk -- December 4, 1973, Los Angeles:

Yaśomatīnandana: They're so stupid they name it Absolute Truth, but still they try to make their own theories about the Absolute Truth.

Prabhupāda: Yes.

Yaśomatīnandana: In the Vedic literatures it is stated dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). They can't even understand a simple thing.

Prabhupāda: No. dharma means the codes, the laws of God. Sarva-dharmān parityajya mām ekam... (BG 18.66). This is dharma. Kṛṣṇa says that "You give up your nonsense manufactured religion. Here is religion. Surrender unto Me." Who will deny? Any religious person will accept it. Who will deny it? This is dharma. Kṛṣṇa says sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). So who will deny? Who is that man who will deny this statement, that one has to surrender to the Supreme? Who will deny it? Therefore it is dharma. You have to submit, just like the government. The government is the supreme, who will deny? Who will deny?

Hṛdayānanda: Only the criminal.

Prabhupāda: Only the criminal. And he'll be punished, that's all. The result, he'll be punished. Beaten with the shoes of policeman, that's all.

1974 Conversations and Morning Walks

Morning Walk -- February 17, 1974, Bombay:

Prabhupāda: The sannyāsīs and sādhus, they are on the śānta-rasa, as you are. Yes, śānta-rasa, appreciating the greatness of the Supreme Absolute Truth. That is śānta-rasa. Brahman, Paramātmā. The Brahman feature of the Lord, all-pervading... Sarvaṁ khalv idaṁ brahma. That appreciation, that is śānta-rasa. Paramātmā. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). This is also śānta-rasa.

Dr. Patel: Bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā (BG 18.61).

Prabhupāda: Ha. So this realization of the Absolute Truth is called śānta-rasa. And when it is further developed, then dāsya-rasa.

Dr. Patel: No, these boys must develop friendship with me, that's all.

Prabhupāda: Yes.

Dr. Patel: (laughing) I am in a way joking sometimes to them and they take me very seriously.

Prabhupāda: No, no, no. Don't take serious. Treat him as your father, or grandfather. He's our great well-wisher, and he's a śānta-rasa devotee. Now, I shall request you one thing. The... During ārātrika time, hundreds of children come to us. I give little prasādam. You have seen it?

Dr. Patel: Yes.

Prabhupāda: They are very interested in dance and... Now, I wish that they may be given sumptuous food and dress.

Morning Walk -- February 19, 1974, Bombay:

Mr. Sar: No rice even.

Prabhupāda: Simply "gad, gad, gad, gad, gad, gad."

Mr. Sar: "Gad, gad, gad, gad, gad, gad, gad."

Prabhupāda: That's all. Teṣāṁ kleśala eva śiṣyate nānyad yathā sthūla-tuṣāvaghātinām. So these impersonalists, they are trying to approach the Absolute Truth, but the method is not very good.

Mr. Sar: (mumbles verse) ...avyaktam.

Prabhupāda: Hm. No, Kṛṣṇa says...

Mr. Sar: ...teṣāṁ paryupa...

Prabhupāda: Kṛṣṇa says that, bhaktyā mām abhijānāti (BG 18.55).

Mr. Sar: Ah. Yāvān yaś cāsmi...

Prabhupāda: He never says that "By mental speculation, one can understand." He never says.

Mr. Sar: He's beyond the reach of the mind.

Prabhupāda: Yes.

Morning Walk -- February 19, 1974, Bombay:

Mr. Sar: Divyaṁ dadāmi te cakṣuḥ.

Dr. Patel: Mama māyā duratyayā, mām eva ye prapadyante māyām etāṁ taranti te (BG 7.14).

Prabhupāda: But actually, brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). So gradual process, go to the Absolute Truth—Brahman, Paramātmā, and last is Bhagavān. The Bhagavān realization is the real realization, not Brahman, not... This is partial. (looking at something on beach) It is already dead.

Dr. Patel: No, it may be even living.

Prabhupāda: Why even it is dead while it is ferocious?

Mr. Sar: Rajju-sarpa-nyāya, huh? That is bhrānti-māyā.

Prabhupāda: No, no. There are certain things which are simply by form is dangerous. (greets some other men:) Hare Kṛṣṇa, Hare Kṛṣṇa.

Dr. Patel: Here is another.

Prabhupāda: This is water snake? They have no poison.

Morning Walk -- February 23, 1974, Bombay:

Prabhupāda: "...everything is born." Now that Bhāgavata begins the answer: janmādy asya yataḥ (SB 1.1.1).

Dr. Patel: From the second line of the sūtras.

Prabhupāda: Yes. Answer Brahma-sūtra's question. The answer is Bhāgavata: janmādy asya yataḥ (SB 1.1.1). Then what is that janmādy asya yataḥ? And he says, Vyāsadeva says, anvayāt itarataś ca artheṣu abhijñaḥ. That... The... Abhijñaḥ. That the Absolute Truth, from whom everything has emanated, He knows everything directly and indirectly. He knows. Because He's abhijñaḥ.

Dr. Patel: He is knowing everything.

Prabhupāda: Knowing every... Knows everything.

Dr. Patel: Knowing everything. Knowing everything.

Prabhupāda: Ah, yes.

Morning Walk -- February 23, 1974, Bombay:

Dr. Patel: All-down-knowing, all-down-knowing.

Prabhupāda: Yes. So He's not a stone. Just like some philosopher says there was a chunk and creation came from that. So here Bhāgavata says, "No. The origin of creation, He's a person—abhijñaḥ. And He knows everything, directly and indirectly." Directly, I know this is my body, but indirectly, I do not know what is going on in this body. Therefore we go to physician that: "Please tell me what is the ailments in my body." So I do not know what is the cause. But the original Absolute Truth, He knows everything, directly and indirectly. Therefore He is abhijñaḥ. Janmādy asya yataḥ anvayāt itarataś ca artheṣu abhijñaḥ (SB 1.1.1). In this way, concludes: satyaṁ paraṁ dhīmahi.

Dr. Patel: Dhīmahi. Yes. Krishna Shankara Shastri has written hundred pages on this and explained it. And I got lost in it, on this one single śloka. He has, about the last dhīmahi, is also a part of Gāyatrī-mantra.

Prabhupāda: Yes.

Dr. Patel: What this kuhakam, kuhakam?

Prabhupāda: Kuhakam means this material world is kuhakam.

Morning Walk 'Varnasrama College' -- March 14, 1974, Vrndavana:

Prabhupāda: And he is writing so many things. So they are rascals. (break) ...human being. You see. What is this philosophy? Sex life? Even dog knows how to have sex life. And he's writing philosophy. So this kind of philosophy can be appreciated by the rascals and... (break) We do not appreciate that. They are not philosopher. Philosopher means who is searching out the Absolute Truth. That is philosophy.

Hṛdayānanda: Jaya.

Prabhupāda: That is philosophy. Darśana. Darśana means search out what is the ultimate. Jñānī ca bharatarṣabha (BG 7.16). Catur-vidhā bhajante māṁ sukṛtino 'rjuna, ārto 'rthārthī jñānī ca bharatarṣabha, arto 'rthārthī jijñāsur jñānī ca bharatarṣabha. These are philosophers. Even the ārtaḥ, even a distressed person, he is praying to the Supreme Authority, "My God, I am very much hungry. Kindly give me my daily bread." He's also philosopher, because he's searching out the Absolute Truth. He's philosopher. Not this Freud rascal, elaborating how to have sex life. So this kind of philosopher, they... What is called? In Bengali: vane haye śṛgāla rājā.(?) "In the jungle a jackal becomes a king." So because western people, they have no... They're all less than śūdras. So a Freud has become a philosopher. Vane haye śṛgāla rājā. "In the jungle, the jackal has become a king." That's all. What is knowledge there? It is that... The whole western world is going on for industry, for making money, eat, drink, be merry, wine and women. That's... They're all less than śūdras and caṇḍālas. This is the first time attempt is being made to make them human beings. Don't mind. I am using very strong words. That is the fact.

Hṛdayānanda: It's true. Yes.

Morning Walk -- March 15, 1974, Vrndavana:

Jayādvaita: In America too, the big intellectuals and professors, they can also be... We can have ploughs for them.

Prabhupāda: Yes, because they're wasting time. Better produce some food. At least, your food. You are living at the cost of others. What is the value of your philosophy? That... To... In the Bhagavad-gītā: etaj jñānam, tad ajñānaṁ yad anyathā. To search out the Absolute Truth, that is jñāna, knowledge, philosophy. Anything else, that is ajñānam. (break) ...I think it is so that if you cannot use your plot of land, then it will go to the government. Is it not?

Gupta: Yes.

Prabhupāda: So similarly, if the government cannot utilize, it comes to us. We shall work. Is it not good?

Gupta: Very good.

Prabhupāda: There must be some law like that. The government has taken from the public because it is not being worked out. Now we shall work. Give us this land. (Hindi) "You have taken from the public. Why should you not give us?" So that there will be no question, even government does not, we shall go and occupy, occupy, and go on tilling. What the government will...? Public will support us.

Morning Walk -- March 23, 1974, Bombay:

Dr. Patel: (laughs) That is good.

Prabhupāda: Keeping a guru, and "Guru, come here, come here, guru." (laughter) Not like that. That is useless. And this is the qualification of celā. Jijñāsuḥ śreya uttamam. One who is interested with the Absolute Truth. That requires, he requires a guru. And guru means, śābde pare ca niṣṇātam. Śābde pare ca niṣṇātaṁ brahmaṇy upaśamāśrayam (SB 11.3.21). This is the qualification. Śābde, he's, in the Vedic knowledge, he's perfect. Śābde pare ca. Niṣṇātam. He has immersed himself in that ocean. And the result is brahmaṇy upaśama..., he has no more material interests, simply Brahman. That's all. How simple it is, the qualification of celā and qualification of guru. As soon as Arjuna accepted Kṛṣṇa as his guru, He immediately gave him a slap: aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase (BG 2.11). "You are talking like very learned man. You are fool number one."

Morning Walk -- March 29, 1974, Bombay:

Indian man (4): I don't know... Why...

Prabhupāda: No, no, no, no...

Indian man (2): Pañcarātra...

Prabhupāda: Pañcopāsanam means that the Absolute Truth is impersonal. You can imagine as person like this. This is pañcopāsanam. Sādhu kanam hita taya brāhmaṇa rūpa kalpana, kalpana.(?) "You just imagine one form." But Vaiṣṇava, he's not like that. Sac-cid-ānanda-vigrahaḥ (Bs. 5.1). (aside:) Hare Kṛṣṇa. Jaya. Sac-cid-ānanda-vigrahaḥ.

Indian man (3): It says in the śāstra, Veda ca rasa...

Prabhupāda: When the question of śāstra comes, shall I read Bhagavad-gītā or this?

Indian man (4): All this things should be read together, because they are complimentary to each other. Everybody needs to...

Prabhupāda: We have no time to read the complimentary...

Indian man (4): (indistinct)

Prabhupāda: ...then what he'll read?

Indian man (4): Tathā śrīmad-bhagavad-gītā iti.

Prabhupāda: It is not possible that everyone has to read all the corollaries. The one, main... Bhagavad-gītā you read and learn, that I am stressing. That I am stressing.

Morning Walk -- March 31, 1974, Bombay:

Mr. Sar: Avyaktaṁ vyaktim āpannaṁ manyante mām abuddhayaḥ (BG 7.24).

Prabhupāda: Vyaktim āpannaṁ.

Dr. Patel: They consider body of Kṛṣṇa as Kṛṣṇa.

Prabhupāda: Avyaktam, avyaktam, the Absolute Truth is avyaktam. And when Absolute Truth comes, incarnation, He accepts this mayic body.

Dr. Patel: Only body, and the real is inside.

Prabhupāda: And that has been commented by Dr. Rādhākrishnan. When Kṛṣṇa says that man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65), he says that "It is not to the Kṛṣṇa person, but what is within Him. Within Him." That means he is under the theory that Kṛṣṇa's body is māyā. So you haven't got to surrender to the body of Kṛṣṇa. But this fool does not know that there is no such distinction in Kṛṣṇa.

Mr. Sar: Avyaktaṁ vyaktim āpannam manyante mām...

Prabhupāda: Ah! No, Kṛṣṇa has no such distinction as body and soul. Prakṛtiṁ svām adhiṣṭhāya. He comes in His own, original body. Sambhavāmi yuge... Prakṛtiṁ svām. Not this prakṛti. Svām, the spiritual body. That they do not take.

Morning Walk -- April 4, 1974, Bombay:

Prabhupāda: Again personality. And where do they get the idea of impersonal, even in the virāṭ-rūpa? How do they get? What is the authority?

Chandobhai: Gopīs are personal.

Prabhupāda: No, no, everything is being described as person. So where is the question of imperson? Even in His aneka mūrti, in the virāṭ form, universal form, there are persons. At least from Bhagavad-gītā, nobody can prove that the Absolute Truth, God, is imperson. That is not possible. But still, they are doing that. That means they do not understand what is Bhagavad-gītā, although they are very much proud of regular scholar of Bhagavad-gītā. So am I right or wrong? Let us discuss.

Chandobhai: He is both personal and impersonal.

Prabhupāda: No, no, why?

Dr. Patel: You are right.

Prabhupāda: No, here it is described person. Although the virāṭ-rūpa is there... Virāṭ-rūpa is considered...

Chandobhai: Virāṭ-rūpa is personal.

Prabhupāda: Personal. So but...

Indian man: Kṛṣṇa has also declared...

Dr. Patel: For personal communication...

Indian man: Kṛṣṇa says that I am both personal, impersonal, and I am above that.

Prabhupāda: No, no. That imperson does not mean that He is not spiritually person. Impersonal means He does not become... That... This description of person, they are not these material persons.

Morning Walk -- April 4, 1974, Bombay:

Chandobhai: Ah, then it's all right. Spiritual personality, everyone believes. That's correct. Then there is no rift. Spiritual personality... (break)

Prabhupāda: Therefore it is said, avyaktaṁ vyaktim āpannaṁ manyante mām abuddhayaḥ (BG 7.24). They, these Māyāvādīs, they think, "Originally the Absolute Truth is avyakta. Now He has assumed, Kṛṣṇa, the form, accepting a body of māyā." This is called Māyāvāda. Abuddhayaḥ. They have no intelligence that spiritually the Lord is always vyakti, a person. Either Nārāyaṇa, Viṣṇu, Kṛṣṇa, any way, He is always person.

Girirāja: "He was garlanded gloriously and there were many scents smeared over His body."

Prabhupāda: It is all personal description: "Dress, ornaments, flowers, garlands, scents." This is offered to the person.

Girirāja: "All was magnificent, all-expanding, unlimited. This was seen by Arjuna."

Prabhupāda: This is spiritual. Unlimited. Yes.

Dr. Patel: Shall I read?

Prabhupāda: Yes.

Morning Walk -- April 5, 1974, Bombay:

Prabhupāda: They worship Viṣṇu. They worship Viṣṇu.

Indian man (2): They worship Viṣṇu but their prime deity is Śaṅkara, and not...

Prabhupāda: No, no. They worship five mūrtis. So they give equal im... Because Śiva is also not ultimate. Śaṅkarācārya's thesis is "Ultimately, the Absolute Truth is nirākāra." Not even Śiva. Therefore, either Śiva or Viṣṇu or Gaṇeśa, the same thing, same thing. They are not sticking with the Śiva form. They worship Viṣṇu form, also Gaṇeśa, as it is recommended in that book. (break) The difference is there. That difference is there. But we have to take which is correct.

Indian man (2): According to their realizations, you see.

Prabhupāda: No, no. We have to take which is correct.

Indian man (2): Who can take... You see, I... (break)

Prabhupāda: ...if you know which ācārya is correct.

Indian man (2): Oh which ācārya. So if your conscience... (break)

Prabhupāda: Ācārya means one. Ācārya... Just like Vedavyasa. Vedavyasa. (Indian man talking in background) (break) Now, then you must know what is God. That is God.

Morning Walk Excerpts -- May 1, 1974, Bombay:

Prabhupāda: Everything is perverted reflection. Janmādy asya yataḥ: (SB 1.1.1) "Everything is born from the Absolute Truth." So unless there is something in the Absolute Truth, how it can be reflected here? Everything is there.

Dr. Patel: Almost everything. All His śaktis excepting Him.

Prabhupāda: Athāto brahma jijñāsā, janmādy asya yataḥ (SB 1.1.1).

Girirāja: "They began to say that 'The chief gopī, Rādhārāṇī, who was taken alone by Kṛṣṇa must be very proud of Her position, thinking Herself the greatest of the gopīs. Yet how could Kṛṣṇa take Her alone, leaving all of us aside?' "

Prabhupāda: (break) ...by Rūpa Gosvāmī. Rādhe jaya jaya mādhava-dayite.

Dr. Patel: Rādhe jaya jaya mādhava...

Prabhupāda: Mādhava-dayite, gokula... Eh?

Girirāja: Taruṇī.

Prabhupāda: Gokula-taruṇī maṇḍala-mahite. Rādhe jaya jaya mādhava-dayite, gokula-taruṇī, all the maṇḍala-mahite. She is the most beautiful amongst all the young girls in Gokula.

Morning Walk Excerpts -- May 2, 1974, Bombay:

Prabhupāda: No. There is no such thing. That is separation. Just like gopīs, they are full of anxiety: "Oh, Kṛṣṇa has gone to the pasturing ground." Their anxiety is there. Just like Rukmiṇī, she was thinking, "Oh, Kṛṣṇa may not give me up. He is talking in this way." She fainted. So anxiety is there. So the anxiety is that one may not be separated from Kṛṣṇa. That is the anxiety. And actually there is no separation, but the feeling of separation out of ecstatic love. Just like one who has got love for the other person, beloved, he always thinks like that, "My beloved may not be separated from me." This is ecstasy of love. Just like a miser man who has got much wealth, he always thinks, "My money may not be lost. My money may not be lost." Out of his too much attachment for the money, he thinks like that. Is it not? "How shall I protect this money? How shall I protect this?" To earn money is also troublesome. To keep money also troublesome. And when it is lost, that is also troublesome. This is the position. But there is no such thing, loss, but the anxiety is there. We shall return from here? (break) ...vināśāya ca duṣkṛtām. So both the sādhu and the duṣkṛtina, by Kṛṣṇa's two activities, act differently to the devotees and to the demons. They realize. That is their achievement. By punishment, this Kāliya realized, "Oh, Kṛṣṇa is the Supreme Lord." And devotees, by out of love, they realize. Therefore Kṛṣṇa is Absolute. In either process He is realized. Mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ. If one is sincere, then they gradually make progress. Yes. (break) ...vināśāya ca duṣkṛtām.

Girirāja: "O Lord, You have descended especially for the purpose of annihilating all kinds of disturbing elements within the world, and because You are the Absolute Truth, there is no difference between Your mercy and punishment." (break)

Prabhupāda: ...surgical operation is there, the knife is being used on the body, that means he is getting relief. It is not punishment. Hare Kṛṣṇa. (Hindi) (break)

Girirāja: Is that benefit coming in all suffering or only when it is given by Kṛṣṇa?

Prabhupāda: Yes. When there is suffering given by Kṛṣṇa... Therefore a devotee does not take seriously suffering. Tat te 'nukampāṁ susumīkṣamāṇaḥ (SB 10.14.8). A devotee thinks, "It is the favor of Kṛṣṇa that he has put me into suffering." They never see suffering as suffering. It is favor of Kṛṣṇa. That is devotee's vision. (break) It is exactly like a son who knows his father well. If the father slaps, the son never protests. He knows that "It is good for me." Similarly, a devotee is never disturbed when there is suffering given by Kṛṣṇa.

Morning Walk Excerpts -- May 2, 1974, Bombay:

Girirāja: "Because You are the Absolute Truth, there is no difference between Your mercy and punishment."

Prabhupāda: Yes. This is to be understood. If we understand the Supreme Personality of Godhead, Absolute Truth, then this is understanding, that either suffering or enjoying, it is all Kṛṣṇa's mercy. There must be some purpose. When Kṛṣṇa puts me into suffering, there must be some purpose. So we should welcome because it is Kṛṣṇa's mercy. Tat te 'nukampāṁ susumīkṣamāṇo bhuñjāna evātmā-kṛtaṁ vipākam (SB 10.14.8). (Hindi) (break) "...misdeeds. It is Kṛṣṇa's mercy that He is reforming me, slightly suffering. I would have suffered very greatly on account of my past deeds, but He is kindly accommodating me by giving little suffering. That's all." (break) ...by the wife of Kāliya.

Room Conversation with Richard Webster, chairman, Societa Filosofica Italiana -- May 24, 1974, Rome:

Richard Webster: Well, may I ask a question? I find in medieval European philosophy two different attitudes and..., which I find difficult to reconcile perfectly. That is to say the earlier Christians, up to the thirteenth Century, I suppose, were practically only thinking about God, nothing else but God so that nature or the human being, or any... everything else, tended to disappear altogether as also in some Indian philosophy, I think. And then, later on, with more modern science and so on you've got a different attitude in the Christians themselves, that is to say an attitude of acceptance towards subordinate things so that they became independent and finally, of course, broke away altogether so that nowadays we have science without God at all. But there was a sort of period in the late middle ages when St. Thomas Aquinas, who stopped thinking about God, only about God, and gave his attention to science, so they say. Well, there was a sort of conflict there. I don't quite know what to say about it whether I'm on one side or the other. That is to say if I were to (indistinct) the earlier Christian or (indistinct) There was Aquinas, for instance, who was a saint, but he would pray into the world, if you like. I wondered whether you would disapprove of that or...

Prabhupāda: Yes, these different types of philosophers are always there, not only in the medieval age, in the previously also. It is said, na cāsāv ṛṣir yasya mataṁ na bhinnam. "A philosopher is not a philosopher if he does not present a different view." (laughter) This is stated in the Bhāgavata. Tarko 'pratiṣṭhaḥ śrutayo vibhinnaḥ (?). Tarka, by argument, logic, you cannot come to the right conclusion because you may be a good logician and then you meet another logician who is better than you. So his arguments may be stronger than your argument. Therefore, simply by arguments or logical premises, you cannot approach the Absolute Truth.

Room Conversation with Monsieur Roost, Hatha-yogi -- May 31, 1974, Geneva:

M. Roost: But I want to know from...

Prabhupāda: It is a little technical subject, so translation. We... Our Bhagavad-gītā, there is yoga practice also. So we approve this yoga practice. There is no doubt. And in the Vedic literature it is said, dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). The yogis, they also sees the Absolute Truth by meditation within the mind. So this process is approved process, and there are divisions. Sagarbha-yogī, nirgarbha-yogī (?). So what is your special subject matter of yoga?

M. Roost: I try to make a yoga with understanding from occident... I saw that occidental people is more intellectual, and I don't understand very easily the karma-yoga. The dynamics and... I don't understand we must work without, without goal, without intention, without personal intention. And I try to show through the practice of haṭha-yoga that posture and prāṇāyāma and concentration. I try to...

Prabhupāda: Beginning from abdomen?

M. Roost: The kind of meditation I learned in India with Swami Satyananda, it's a few different type meditation.

Prabhupāda: They begin from the abdomen, maṇipūraka, maṇipūraka. And then the intestines. They come to the heart; then ultimately, to the brahma-randhra. This practice?

Room Conversation with Christian Priest -- June 9, 1974, Paris:

Prabhupāda: And in Bhāgavata also it is stated,

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

(SB 1.2.11)

The Absolute Truth is one, but it is realized in different angles of vision: Brahman, Paramātmā, and Bhagavān.

Jyotirmayī: (French)

Prabhupāda: And that is confirmed in the Bhagavad-gītā, ahaṁ sarvasya prabhavaḥ (BG 10.8), "I am the origin of everything—Brahman, Paramātmā, everything, Bhagavān." Ahaṁ sarvasya prabhavaḥ. Sarvasya means including everything: Brahman, Viṣṇu, myself, the world manifested, everything.

Jyotirmayī: (French)

Prabhupāda: You take that sweet preparation.

Mr. Sheni: (French)

Jyotirmayī: He is asking if it is possible for young Christians... Because each time he has been coming he has been bringing with him people, you know, Christian who have been chanting Hare Kṛṣṇa, with him. So he is asking if it is possible for them to chant the name God, that in fact is not really a name, by the name Kṛṣṇa, because according to what you are explaining, God is Kṛṣṇa. So can they chant the name of Kṛṣṇa?

Prabhupāda: Kṛṣṇa is God. Kṛṣṇa is God. God is the idea of greatness. That is Brahman. Or you can say also person, but not the particular person. God means, the Sanskrit word is īśvara, the controller. So everyone is controller to some extent. In his own atmosphere he is a controller, as I am controller of my disciples. So the conception of God is there, but I am not the Supreme God. Therefore, there are two words. We use the word "Godhead," "the Supreme God." That is explained in the Brahma-saṁhitā, īśvara, God. Everyone is God; that is another thing. But īśvaraḥ paramaḥ, the Supreme God, is Kṛṣṇa.

Room Conversation with Roger Maria leading writer of communist literature -- June 12, 1974, Paris:

Prabhupāda: Then what is his silence? Silence means don't talk. If you prefer silence, then don't talk. (French)

Yogeśvara: He suggests, "Well, In that case, if we're going to discuss the Absolute Truth, then you can say that the ultimate is..."

Prabhupāda: But he raised that Absolute Truth is non-dual.

Yogeśvara: Yes.

Prabhupāda: Non-dual.

Yogeśvara: Tat tvam asi. He's saying, "We are that."

Prabhupāda: So then, then why he raised the question of Absolute Truth, non-dualism, neti neti? This is the discussion of Absolute Truth. So why he says, "For the time being, let us become silent"?

Bhagavān: Yes, he's saying... Oh, it's hard. In other words, he's saying, "Let's get rid of everything that's not the Absolute Truth, and not talk about actually what is the Absolute Truth yet."

Yogeśvara: Yeah, that's the point.

Room Conversation with Russian Orthodox Church Representative -- June 13, 1974, Paris:

Prabhupāda: What does he mean by logic?

Yogeśvara: He says that means that it's not something that's very evident to me.

Prabhupāda: It may not be evident to him, but why not others? (French)

Yogeśvara: He says one thing is that he feels kind of glad that it's more or less a question of opinion because if it was Absolute Truth, then it would be too restricting for everyone.

Prabhupāda: No, it is Absolute Truth. But there are different ways of understanding Absolute Truth. He is taking only one way, direct perception. (French)

Yogeśvara: He said, if it were an absolute truth, it would be evident to everyone.

Prabhupāda: Yes. But everyone is not advanced in knowledge. (French)

Yogeśvara: He says the question remains because there are other, very spiritually advanced men who don't accept that idea.

Prabhupāda: No, somebody may be known as spiritually advanced according to the society, but he may not be. So another thing is that what is the way of understanding the Absolute Truth. Let him explain. What is the standard way of understanding Absolute Truth? (French)

Yogeśvara: He says he doesn't have an answer in that kind of a context.

Church Representative: No context, problematic.

Prabhupāda: It may be problematic to some, but Absolute Truth can be understood by śruti, authoritative hearing.

Room Conversation with Russian Orthodox Church Representative -- June 13, 1974, Paris:

Karandhara: When the Absolute reveals Himself, then... Śruti means the absolute knowledge from the Absolute, from God.

Prabhupāda: Yes, the Absolute Truth is known by the absolute method which is called śruti, hearing from the Absolute. Absolute cannot be imagined or speculated. (French)

Yogeśvara: He says that is a fundamental point.

Prabhupāda: Yes. So therefore we accept Absolute Truth from the Absolute.

Karandhara: And according to the Vedic system, in different times and different places, according to the mentality and the culture of the people, the Absolute has made Himself known on different levels, higher and lower levels. But that... The Absolute as revealed through the Vedas, specifically the Bhagavad-gītā, is the most advanced level. It is the standard by which all other levels are judged. It is the most advanced, complete knowledge.

Church Representative: Yes, I know this. I know. I know this.

Karandhara: But it's not just an opinion. It's not just a secular idea. By scientific principle, if we consider the logic of all the propositions of Bhagavad-gītā in relation to the Bible and Koran, if we're actually impartial and open, then we'll understand that truth. It's not a matter of opinion, it's a matter of superior logic, extending the same basic truths to their highest perfection. So in discussing the merits of Bhagavad-gītā versus another scripture, it's not that we're trying to argue just for the sake of polemics but to establish the real standard, what is the most elevated or advanced standard of the knowledge.

Bhagavān: But people are suffering due to lack of that accurate knowledge.

Prabhupāda: Yes.

Room Conversation with Russian Orthodox Church Representative -- June 13, 1974, Paris:

Bhagavān: And our Kṛṣṇa consciousness movement is trying to make that knowledge available in practical activity to stop this suffering. It is not just a philosophy without practice. That is the reason why it is important for discussing, not just for the sake of discussing but for the sake of bringing out the highest principles for action.

Prabhupāda: So according to Vedic way, Kṛṣṇa is the Absolute Truth. Kṛṣṇa is Absolute Truth, accepted by the ācāryas. Indian civilization is carried on the advice of the ācārya-sampradāya. So all the ācāryas like Śaṅkarācārya, Rāmānujācārya, Madhvācārya, they all accept Kṛṣṇa as the Absolute Truth. So when we hear from Kṛṣṇa then we get absolute knowledge.

Karandhara: The reason why we gather like this to discuss these principles is that just like a group of scholars will gather to refine and crystallize their knowledge.

Guest: (French)

Yogeśvara: He must excuse himself, he has a prior engagement.

Guest: I thank you so much for your... I must go now.

Prabhupāda: Hare Kṛṣṇa.

Room Conversation with Russian Orthodox Church Representative -- June 13, 1974, Paris:

Church Representative: (French)

Bhagavān: You are right on the brink of Absolute Truth. Don't run away. (laughs)

Yogeśvara: He says that even though he has a great interest in this discussion, because he has prior commitments, he's unable to stay.

Prabhupāda: That's all right. That's all...

Bhagavān: Take some prasādam. (French)

Yogeśvara: He already has the books.

Prabhupāda: He has our...? He has got...? (French) That's all right. He has got.

Church Representative: I have, and I have read with great interest. Thank you very much. (French) I was thinking that it was only a formal visit.

Bhagavān: Tomorrow night we have very nice conference in Salle Pleyal.

Church Representative: I have seen in many places. I have seen you.

Bhagavān: So you're welcome to come.

Church Representative: Thank you. (leaves)

Karandhara: This man was... What is his position?

Bhagavān: He's the head of the Russian Orthodox Church.

Karandhara: He's the head of the church but he cannot... He feels he's not qualified to discuss spiritual matters.

Bhagavān: Once last year a man in London, a professor in a religious school, said the same thing, and you said that according to our Vedic philosophy, if a teacher doesn't know something, he should step down. And His answer was, "I can't do that." (Prabhupāda chuckles)

Paramahaṁsa: It seems amazing that such fundamental questions, they remain mute, such people like this, who are supposed to be qualified to bring other people out of their distress.

Karandhara: That's why the church now has lost everyone, because even its leaders are saying, "I don't know anything. I'm just fumbling around like everyone else. I don't really know anything definite."

Prabhupāda: Still, he is leader?

Karandhara: Yes.

Morning Walk -- June 14, 1974, Paris:

Puṣṭa-kṛṣṇa: "But they also come to Me." So what does this "come to Me" mean? They use this to mean that the same result is there, whether you worship...

Prabhupāda: They come to Me after much trouble. That's all. So a foolish man will take much trouble. And intelligent man will take the short-cut, harer nāma harer nāma harer nāma eva kevalam (CC Adi 17.21). Much trouble means he's a foolish man. And this is also stated, avyaktaṁ vyaktim āpannaṁ manyante mām abuddhayaḥ (BG 7.24). It's clearly stated there that the Absolute Truth is impersonal, but when He comes here, He appears as a person. So this conclusion is for the abuddhayaḥ, less intelligent class of men, poor fund of knowledge. Avyaktaṁ vyaktim āpannaṁ manyante mām abuddhayaḥ (BG 7.24).

Paramahaṁsa: It seems as if the more one strives to push the movement on, the Kṛṣṇa consciousness movement, the more māyā puts obstacles in the way.

Prabhupāda: Hmm?

Paramahaṁsa: It seems, the more we strive to push the Kṛṣṇa consciousness movement forward, the more māyā puts obstacles in the way to stop us.

Prabhupāda: Yes, but as soon as you become strong, naturally there will be more enemies. That is natural. Therefore last night I said, "If there is no understanding of God, where is religion?" This is not religion, the cheating. There cannot be any conception of religion without conception of God. Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). Dharma means the law given by God. So if you have no idea about God, where is your religion? Religion does not mean some formalities. No, that is not religion. Formalities we have also, but we have clear conception of God. Here is Rādhā and Kṛṣṇa.

Room Conversation with devotees about Twelfth Canto Kali-yuga, and Conversation with Guest -- June 15, 1974, Paris:

Jyotirmayī: So he says he agrees on this point. As you say, God is... We have a personal relationship with God.

Prabhupāda: Yes, God is person. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Absolute Truth is realized from three angles of vision, Brahman, Paramātmā and Bhagavān. Bhagavān is person, and Paramātmā, all-pervading, localized, and Brahman, impersonal. Just like the sunshine is impersonal the sun globe, localized, and the sun-god person. (break)

Jyotirmayī: He says he's accepting some of the things you are saying, but he's doesn't think that he's obliged to accept everything.

Prabhupāda: Huh? Yes. Everything is emanation from God. That is our Vedānta-sūtra. Janmādy asya yataḥ (SB 1.1.1). Whatever things are there... In the Bible, also there is... "Everything comes from Him, what is made." Yesterday, we were reading? Yes. So whatever is created, that is made out of God. And the Vedic injunction is sarvaṁ khalv idaṁ brahma: "Everything is Brahman, the Supreme Brahman." So the impersonal feature is an expansion of God's energy. Just like the sunshine is expansion of the energy of sun, so the sunshine is resting on the bodily rays of the sun-god. Therefore in the Bhagavad-gītā, it is said, brahmaṇaḥ ahaṁ pratiṣṭhā. The resting place of the impersonal Brahman is God, Kṛṣṇa. Find out this verse, brahmaṇaḥ ahaṁ pratiṣṭhā.

Room Conversation with Professor Durckheim German Spiritual Writer -- June 19, 1974, Germany:

Professor Durckheim: You can't help cultivate all three in the long run.

Prabhupāda: No, all three are one. But it is the angle of vision only. Just like a mountain—somebody from distant place looking, hazy clouds, something. The mountain is the same, but from long distance one realizes as hazy cloud. Little more nearer, they realize something green. And if somebody goes in the mountain, he realizes the mountain and the animals and the residential place, everything. The objective is the same, but the angle of vision different. So in India or everywhere, some realizing the Absolute Truth as impersonal, without any variegatedness.

Professor Durckheim: As Buddhists do.

Prabhupāda: Buddhists, they, I think, they... Yes, you are right, impersonal. But their philosophy is to stop all kinds of realization, nirvāṇa. Realization they do not want. They want to stop realization, to become zero. Is it not that?

Professor Durckheim: To become? I didn't understand.

Prabhupāda: Zero.

Room Conversation with Professor Durckheim German Spiritual Writer -- June 19, 1974, Germany:

Devotee: Yes.

Prabhupāda: Yes, that is explained, that how this human form of life should be utilized, these necessities of life, not for to complete the necessities. Necessities of life, they are already supplied by God. Just like the birds and beasts, they are getting their necessities of life. They have no organization or no business, no factory, but they are getting their necessities of life. So Bhāgavata says, "This is not the problem, to acquire only the necessities of life. The only business is to inquire about the Absolute Truth. That is human life." (German) Read this verse.

Satsvarūpa:

kāmasya nendriya-prītir

lābho jīveta yāvatā

jīvasya tattva-jijñāsā

nārtho yaś ceha karmabhiḥ

(SB 1.2.10)

"Translation: Life's desires should never be aimed at gratifying the senses. One should desire to live only because human life enables one to inquire about the Absolute Truth. This should be the goal of all works." (German)

Prabhupāda: Te, what is that? Jīvasya tattva-jijñāsā, inquiring about the Absolute Truth, that is the only business of human being.

Room Conversation with Professor Durckheim German Spiritual Writer -- June 19, 1974, Germany:

Professor Durckheim: Now may I put a question? Just I think there is one way to reconcile. This was given just now as a Christian view or of the other side, as far as the body is concerned, because I think there are three consciousness, conscience of body. The one looks only at health, the second one only of beauty, but the third one we are never talking about has to look to transparence of our body consciousness, to become transparent in a way that in our body and through our body we might look for the Absolute Truth.

Prabhupāda: Yes.

Professor Durckheim: That this goes together. (German)

Prabhupāda: Yes. So the thing is that if my life is based on false conception that "I am this body," so the bodily appreciation of beauty or any other thing, that is also false. That is also false. If I am not this body, then anything conceived in relation with this body, that is false. (German)

Vedavyāsa: He says that usually we see the body in connection with beauty or health. But there is another possibility, to use the body as a transparent medium to conceive the Absolute Truth.

Prabhupāda: Yes, that is explained here. Jīvasya tattva-jijñāsā. That means with this body you should not waste your time like the birds and beasts but utilize it for inquiring about the Absolute Truth. That is reality.

Room Conversation with Professor Durckheim German Spiritual Writer -- June 19, 1974, Germany:

Dr. P. J. Saher: Not only to the Absolute Truth, but to communicate together. Think of the smiling of a child, its first communication between man. It's not only the body as instrument for the eternal truth but under, among us.

Prabhupāda: So that you have to learn, how with this body you can utilize your energy to understand the Absolute Truth and reestablish your relationship with the Absolute Truth. (German)

Vedavyāsa: He says it's a waste of our energy if we try to do good for others, if we smile and be kind...

Prabhupāda: But you cannot do good to others because you do not know what is good. (German)

Prabhupāda: You are thinking of good in terms of your body, but body is false. Therefore the conception of goodness is also false. (German)

Dr. P. J. Saher: I cannot accept that the body is false.

Prabhupāda: No, no. I withdraw that word false. But it is not you. It is false in this sense, that you are accepting this body yourself, but that you are not. (German) Just like...

Dr. P. J. Saher: But I live my identity with the body.

Prabhupāda: With the body. But the body is false, false in this sense, that you are not this body. You are simply... Just like I am occupying this apartment, but I am not this apartment. I am different from this apartment. This is understanding. So if you take interest of the apartment and you forget yourself, that is false. (German) If I simply decorate this body, apartment, and I don't eat myself, then what is the... This is false attempt, that we are trying... This is called. In the Bhāgavata it is said that aprāṇasya hi dehasya mandanaṁ loka-rañjanam. Now, this body, just you or I, everyone, we are nicely dressed. But if the life is gone from the body, if you dress the body, is that very good intelligence? You have understood? That I am dressing, so long my life is there, I am dressing very nicely this body, but when the body is dead, if you dress the body or somebody or your relative dresses nicely, it is very good intelligence?

Room Conversation with Professor Durckheim German Spiritual Writer -- June 19, 1974, Germany:

Prabhupāda: Yes, that is real business. And we have created so many unnecessary, superfluous business. We have set aside the real business, to know the father. And that is the mistake of this civilization. (German) (break)

Haṁsadūta: Professor Durckheim's question was: "Very simply, what is our way or what is our method to realize the highest truth, the absolute truth?" What is our process?

Prabhupāda: The simplest method is to associate with the Father, or the Absolute Truth. By association. This association can be possible. God, His name, His form, His pastimes, His abode, His paraphernalia, everything is God, because absolute. First of all you should understand this Absolute Truth. Just like here in the relative world the name of a person is different from the person. But in the absolute world the name and the person the same. So we are teaching or preaching this, that you chant the holy name of God, you associate immediately with God. And if you associate immediately with God then gradually you become Godly. The example is, just like you put one iron rod in the fire it becomes warm, warmer, warmer and, at last, red-hot. When it is red-hot, it is no longer iron rod, it is fire. Similarly, if you simply associate with God then gradually you become Godly or or all the qualities of God. Then you understand God and your life becomes perfect.

Room Conversation with Professor Durckheim German Spiritual Writer -- June 19, 1974, Germany:

Dr. P. J. Saher: Like iron in fire.

Prabhupāda: Yes, that's right. (German) (break) ...Vedic injunction:

harer nāma harer nāma harer nāma eva kevalam

kalau nāsty eva nāsty eva nāsty eva gatir anyathā

(CC Adi 17.21)

For your perfection you simply chant the name of the Lord harer nāma, harer. Harer means of the Lord and nāma means name. Thrice. Just like we give stress three times, "You do it. You do it. You do it." This is a good stress. Similarly, the śāstra says harer nāma harer nāma harer nāma, nāma eva kevalam, simply chant the Lord's name. Kalau, in this age of Kali. Nāsty eva, nāsty eva, nāsty eva gatir anyathā. There is no other alternative for self-realization, no other alternative for self-realization, therefore stress should be given for everyone to chant the holy name of the Lord. (German) Kali means the age of quarrel, the age of quarrel. This age is simply for fighting and quarrel. They're not interested to understand the Absolute Truth. But they're interested in fighting and quarreling. Therefore this age called Kali. Kali means fighting.

Room Conversation with Professor Durckheim German Spiritual Writer -- June 19, 1974, Germany:

Dr. P. J. Saher: Do you mean the Kali-yuga exists all the time?

Prabhupāda: No. This is the period when foolish men have developed so many. Instead of making solution the fighting increasing. Because they have no standard knowledge. Therefore this Brahma-sūtra says that you should be eager to inquire about the Absolute Truth. Athāto brahma jijñāsā. Now the answer, next quote, is that Brahman, or the Absolute Truth is that from which, or from Whom, everything has come. Athāto brahma jijñāsā, janmādy asya yataḥ (SB 1.1.1). Now you find out where is the... Everyone is trying to find out what is the ultimate cause. That should be the aim. That if you follow these philosophical quotes then your fighting will stop. You'll be sober. This verse also athāto jijñāsā. Athāto jijñāsā means to inquire about the Absolute Truth. Sit down, because there should be a class of men, very intelligent class of men in the society who are discussing about the Absolute Truth and they will inform others, "This is Absolute Truth, my dear friends, my dear..." Should do it like this. That is one thing. But here everyone is absolute truth. That is fighting. (German) (break)

Vedavyāsa: ...was the always the desire of mankind to find (indistinct) he says the kings should be wise and the wise men should be kings.

Prabhupāda: Yes.

Room Conversation with Professor Durckheim German Spiritual Writer -- June 19, 1974, Germany:

Prabhupāda: First of all acquire this material qualification. Then talk of spiritual. (German) Just like I think in the university if one wants to learn about law he must be graduate first of all.

Dr. P. J. Saher: In India. Yes.

Prabhupāda: So you, first of all become graduate then talk of law books. Similarly, you first of all become a brāhmaṇa. Then you understand about Brahman, Absolute Truth. Without becoming brāhmaṇa how you can understand? (German) (break)

Satsvarūpa: (reading from Bhagavad-gītā) "...three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me, and although I am the creator of this system, you should know that I am yet the nondoer, being unchangeable." (German) (break)

Professor Durckheim: Your message, I think, will be very much appreciated by the youth of today in the western part of the world who says to the adults, "You have educated us to go to maintain our position in the world, to do something useful for the community and to behave nicely. But you never, but you never asked us who we are and who we should become (indistinct)." This is the problem.

Prabhupāda: That is the beginning of our talk, that you are spirit soul.

Room Conversation with Professor Durckheim German Spiritual Writer -- June 19, 1974, Germany:

Prof. Pater Porsch: And I think that it comes at the right time so that people may not be misled into juvenile delinquency, all of those "easy riders" and motorcycles and adolescent criminality. They find creative outlets for their energies also as a by-product.

Prabhupāda: No. We are teaching... Of course, we do not defy this modern advance of material civil... We don't say that. But this is our main business, that is, jīvasya tattva-jijñāsā, to inquire about the Absolute Truth.

Prof. Pater Porsch: So can you not say that this knowledge is an ātma-vidyā, that we are trying to come to the knowledge of the ātman.

Prabhupāda: Ātmine?

Prof. Pater Porsch: Ātmā, self.

Prabhupāda: Oh, ātmā, yes. Tattva-jijñāsā means ātma-jijñāsā.

Prof. Pater Porsch: That is why it is also correct to translate the term kṛṣṇa-arjuna-saṁvara (?) as a kind of metaphysical knowledge, philosophical knowledge.

Prabhupāda: (aside:) No, not now. No, not now. No, whole knowledge. Metaphysical, physical, everything is there.