Many philosophers (Books)

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Bhagavad-gita As It Is

BG Chapters 1 - 6

There are many learned sages, philosophers and transcendentalists who try to conquer the senses, but in spite of their endeavors, even the greatest of them sometimes fall victim to material sense enjoyment due to the agitated mind.

BG 2.60, Translation and Purport:

The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them.

There are many learned sages, philosophers and transcendentalists who try to conquer the senses, but in spite of their endeavors, even the greatest of them sometimes fall victim to material sense enjoyment due to the agitated mind. Even Viśvāmitra, a great sage and perfect yogī, was misled by Menakā into sex enjoyment, although the yogī was endeavoring for sense control with severe types of penance and yoga practice. And, of course, there are so many similar instances in the history of the world. Therefore, it is very difficult to control the mind and senses without being fully Kṛṣṇa conscious.

There are many philosophers who write comments on the Bhagavad-gītā but have no faith in Kṛṣṇa. They will never be liberated from the bondage of fruitive action.

BG 3.31, Purport:

The injunction of the Supreme Personality of Godhead, Kṛṣṇa, is the essence of all Vedic wisdom and therefore is eternally true without exception. As the Vedas are eternal, so this truth of Kṛṣṇa consciousness is also eternal. One should have firm faith in this injunction, without envying the Lord. There are many philosophers who write comments on the Bhagavad-gītā but have no faith in Kṛṣṇa. They will never be liberated from the bondage of fruitive action. But an ordinary man with firm faith in the eternal injunctions of the Lord, even though unable to execute such orders, becomes liberated from the bondage of the law of karma.

BG Chapters 13 - 18

There are many research scholars and philosophers who study sex life or some other subject, but according to Bhagavad-gītā such research work and philosophical speculation have no value.

BG 13.8-12, Purport:

Naturally, when one is adapted to the spiritual way of life, he will not want to mix with materialistic men. That would go against his grain. One may test himself by seeing how far he is inclined to live in a solitary place, without unwanted association. Naturally a devotee has no taste for unnecessary sporting or cinema—going or enjoying some social function, because he understands that these are simply a waste of time. There are many research scholars and philosophers who study sex life or some other subject, but according to Bhagavad-gītā such research work and philosophical speculation have no value. That is more or less nonsensical. According to Bhagavad-gītā, one should make research, by philosophical discretion, into the nature of the soul. One should make research to understand the self. That is recommended here.

Srimad-Bhagavatam

SB Canto 1

There are many theoretical philosophers in the world who put forward their own theories of cause and effect especially about the cause of suffering and its effect on different living beings.

SB 1.17.18, Purport:

There are many theoretical philosophers in the world who put forward their own theories of cause and effect especially about the cause of suffering and its effect on different living beings. Generally there are six great philosophers: Kaṇāda, the author of Vaiśeṣika philosophy; Gautama, the author of logic; Patañjali, the author of mystic yoga; Kapila, the author of Sāṅkhya philosophy; Jaimini, the author of Karma-mīmāṁsā; and Vyāsadeva, the author of Vedānta-darśana.

SB Canto 3

So many impersonal philosophers remain everlastingly under the influence of māyā Because, although they indulge in theoretical knowledge of Brahman, they do not develop affection for Brahman nor do they have any scope for development of affection because of their defective method.

SB 3.9.42, Purport:

The eyes and the sun are very intimately related because without sunlight the eyes are unable to see. But the other parts of the body, being attached to the sun as a source of warmth, take more advantage of the sun than do the eyes. Without possessing affection for the sun, the eyes cannot bear the rays of the sun; or, in other words, such eyes have no capacity to understand the utility of the sun's rays. Similarly, the empiric philosophers, despite their theoretical knowledge of Brahman, cannot utilize the mercy of the Supreme Brahman because they lack affection. So many impersonal philosophers remain everlastingly under the influence of māyā Because, although they indulge in theoretical knowledge of Brahman, they do not develop affection for Brahman nor do they have any scope for development of affection because of their defective method. A devotee of the sun-god, even though devoid of eyesight, can see the sun-god as he is even from this planet, whereas one who is not a devotee of the sun cannot even bear the glaring sunlight. Similarly, by devotional service, even though one is not on the level of a jñānī, one can see the Personality of Godhead within himself due to his development of pure love. In all circumstances one should try to develop love of Godhead, and that will solve all contending problems.

There are many sages empowered with the influence of austerity and many yogīs, philosophers and renouncers who sometimes exhibit their acquired power under the influence of the Rudra principle of anger and passion.

SB 3.12.11, Purport:

There are many earthly creatures who constantly represent the Rudra element. The snake, tiger and lion are always representations of Rudra. Sometimes, because of the extreme heat of the sun, there are cases of heatstroke, and due to the extreme coldness created by the moon there are cases of collapse. There are many sages empowered with the influence of austerity and many yogīs, philosophers and renouncers who sometimes exhibit their acquired power under the influence of the Rudra principle of anger and passion. The great yogī Durvāsā, under the influence of this Rudra principle, picked a quarrel with Mahārāja Ambarīṣa, and a brāhmaṇa boy exhibited the Rudra principle by cursing the great King Parīkṣit. When the Rudra principle is exhibited by persons who are not engaged in the devotional service of the Supreme Personality of Godhead, the angry person falls down from the peak of his improved position.

Prabodhānanda Sarasvatī therefore says that kaivalya, the Brahman pleasure, is undoubtedly very great and is appreciated by many philosophers, but to a devotee, who has understood how to derive pleasure from exchanging devotional service with the Lord, this unlimited Brahman appears to be hellish.

SB 3.32.33, Purport:

Tad brahma niṣkalaṁ anantam: brahmānanda is unlimited. But that unlimited pleasure can also be surpassed. That is the nature of the Transcendence. The unlimited can be surpassed also, and that higher platform is Kṛṣṇa. When one deals directly with Kṛṣṇa, the mellow and the humor relished by reciprocation of devotional service is incomparable, even with the pleasure derived from transcendental Brahman. Prabodhānanda Sarasvatī therefore says that kaivalya, the Brahman pleasure, is undoubtedly very great and is appreciated by many philosophers, but to a devotee, who has understood how to derive pleasure from exchanging devotional service with the Lord, this unlimited Brahman appears to be hellish. One should try, therefore, to transcend even the Brahman pleasure in order to approach the position of dealing with Kṛṣṇa face to face. As the mind is the center of all the activities of the senses, Kṛṣṇa is called the master of the senses, Hṛṣīkeśa.

SB Canto 4

The question may be raised, "Since there are so many varieties of philosophers theorizing in different ways, which of them is correct?" The answer is that the Absolute Truth, Transcendence, is never subject to direct experience or mental speculation.

SB 4.11.23, Purport:

The question may be raised, "Since there are so many varieties of philosophers theorizing in different ways, which of them is correct?" The answer is that the Absolute Truth, Transcendence, is never subject to direct experience or mental speculation. The mental speculator may be called Dr. Frog. The story is that a frog in a three-foot well wanted to calculate the length and breadth of the Atlantic Ocean on the basis of his knowledge of his own well. But it was an impossible task for Dr. Frog. A person may be a great academician, scholar or professor, but he cannot speculate and expect to understand the Absolute Truth, for his senses are limited. The cause of all causes, the Absolute Truth, can be known from the Absolute Truth Himself, and not by our ascending process to reach Him.

There are many Māyāvādī philosophers who consider that Kṛṣṇa's body is the effect of a concentration of the material mode of goodness, and they distinguish Kṛṣṇa's soul from Kṛṣṇa's body.

SB 4.11.25, Purport:

The Lord says to Arjuna, "You and I had many, many births previously, but I remember everything, whereas you do not." That is the difference between the living entity, or conditioned soul, and the Supreme Soul. The Supersoul, the Supreme Personality of Godhead, has no material body, and because He has no material body, He is not affected by any work He executes. There are many Māyāvādī philosophers who consider that Kṛṣṇa's body is the effect of a concentration of the material mode of goodness, and they distinguish Kṛṣṇa's soul from Kṛṣṇa's body. The real situation, however, is that the body of the conditioned soul, even if he has a large accumulation of material goodness, is material, whereas Kṛṣṇa's body is never material; it is transcendental. Kṛṣṇa has no false ego, for He does not identify Himself with the false and temporary body. His body is always eternal; He descends to this world in His own original, spiritual body. This is explained in Bhagavad-gītā as paraṁ bhāvam. The words paraṁ bhāvaṁ and divyam are especially significant in understanding Kṛṣṇa's personality.

Unfortunately there are many so-called philosophers in the present age who give instruction without citing authority, and many leaders follow their unauthorized instruction. Consequently people are not happy.

SB 4.22.45, Purport:

In the present age, the king or president forgets that he is the servant of God and thinks of himself as servant of the people. The present democratic government is proclaimed to be a people's government, a government by the people and for the people, but this type of government is not sanctioned by the Vedas. The Vedas maintain that a kingdom should be governed for the purpose of satisfying the Supreme Personality of Godhead and should therefore be ruled by a representative of the Lord. The head of a state should not be appointed if he is bereft of all Vedic knowledge. In this verse it is clearly stated (veda-śāstra-vid arhati) that all high government posts are especially meant for persons who are well conversant with the teachings of the Vedas. In the Vedas there are definite instructions defining how a king, commander-in-chief, soldier and citizen should behave. Unfortunately there are many so-called philosophers in the present age who give instruction without citing authority, and many leaders follow their unauthorized instruction. Consequently people are not happy.

There are so many scientists, philosophers and big leaders, but they do not know wherefrom they have come, nor do they know why they are busy within this material world to obtain a position of so-called happiness.

SB 4.25.33, Purport:

Generally people are of the opinion that we are all here accidentally and that as soon as these bodies are finished all our dramatic activities will be finished and we will become zero. Such scientists and philosophers are impersonalists and voidists. In this verse the girl is expressing the actual position of the living entity. She cannot tell Purañjana her father's name because she does not know from where she has come. Nor does she know why she is present in that place. She frankly says that she does not know anything about all this. This is the position of the living entity in the material world. There are so many scientists, philosophers and big leaders, but they do not know wherefrom they have come, nor do they know why they are busy within this material world to obtain a position of so-called happiness. In this material world we have many nice facilities for living, but we are so foolish that we do not ask who has made this world habitable for us and has arranged it so nicely. Everything is functioning in order, but people foolishly think that they are produced by chance in this material world and that after death they will become zero. They think that this beautiful place of habitation will automatically remain.

In the human form of life, however, there is full knowledge of how to enjoy sex. Indeed, there are many so-called philosophers who give directions on how to enjoy sex life.

SB 4.25.38, Purport:

Since there are 8,400,000 species of life, there are also many different living conditions. In the lower grades of life (in plant and tree life) there is no system for sexual intercourse. In the upper grades (in the life of birds and bees) there is sex, but the insects and animals do not know how to actually enjoy sex life. In the human form of life, however, there is full knowledge of how to enjoy sex. Indeed, there are many so-called philosophers who give directions on how to enjoy sex life. There is even a science called kāma-śāstra, which is the science of sex. In human life there are also such divisions as brahmacarya, gṛhastha, vānaprastha and sannyāsa. There is no sex life except in the gṛhastha, or householder, āśrama. The brahmacārī is not allowed any sex, a vānaprastha voluntarily refrains from sex, and the sannyāsī is completely renounced. The karmīs do not practice brahmacarya, vānaprastha or sannyāsa life, for they are very much interested in gṛhastha life.

Generally the karmīs, who are attached to increasing descendants, have to perform so many sacrifices and worship so many demigods for future generations, as well as to satisfy so many leaders, politicians, philosophers and scientists to make things go on properly for future generations.

SB 4.27.11, Purport:

In this verse the great sage Nārada discloses that the character of Purañjana was being described to give lessons to King Prācīnabarhiṣat. Actually the entire description was figuratively describing the activities of King Prācīnabarhiṣat. In this verse Nārada frankly says "like you" (yathā bhavān), which indicates that King Purañjana is none other than King Prācīnabarhiṣat himself. Being a great Vaiṣṇava, Nārada Muni wanted to stop animal-killing in sacrifices. He knew that if he tried to stop the King from performing sacrifices, the King would not hear him. Therefore he is describing the life of Purañjana. But in this verse he first discloses the intention, although not fully, by saying "like you." Generally the karmīs, who are attached to increasing descendants, have to perform so many sacrifices and worship so many demigods for future generations, as well as to satisfy so many leaders, politicians, philosophers and scientists to make things go on properly for future generations. The so-called scientists are very eager to see that future generations will live very comfortably, and as such they are trying to find different means of generating energy to drive locomotives, cars, airplanes and so on.

Although many great philosophers and teachers in this world are under the impression that after the body is finished everything is finished, this is not a fact. Nārada Muni says in this verse that at death one takes his plans with him (gṛhṇīyāt), and to execute these plans he gets another body.

SB 4.29.62, Purport:

As long as one is absorbed in the bodily conception, his activities are performed on that platform. This is not very difficult to understand. In the world, we see that every nation is trying to supersede every other nation and that every man is trying to advance beyond his fellow man. All these activities are going on under the name of advancement of civilization. There are many plans for making the body comfortable, and these plans are carried in the subtle body after the destruction of the gross body. It is not a fact that after the gross body is destroyed the living entity is finished. Although many great philosophers and teachers in this world are under the impression that after the body is finished everything is finished, this is not a fact. Nārada Muni says in this verse that at death one takes his plans with him (gṛhṇīyāt), and to execute these plans he gets another body. This is called punar bhavaḥ. When the gross body is finished, the plans of the living entity are taken by the mind, and by the grace of the Lord, the living entity gets a chance to give these plans shape in the next life. This is known as the law of karma.

SB Canto 6

In the Western countries there are also many philosophers with different views of creation, life, maintenance and annihilation.

SB 6.4.31, Purport:

Philosophy means finding the ultimate cause. As Vedānta-sūtra very reasonably says, athāto brahma jijñāsā: human life is meant for understanding the ultimate cause. Devotees accept that the ultimate cause is Kṛṣṇa because this conclusion is supported by all Vedic literature and also by Kṛṣṇa Himself, who says, ahaṁ sarvasya prabhavaḥ: (BG 10.8) "I am the source of everything." Devotees have no problem understanding the ultimate cause of everything, but nondevotees must face many opposing elements because everyone who wants to be a prominent philosopher invents his own way. In India there are many parties of philosophers, such as the dvaita-vādīs, advaita-vādīs, vaiśeṣikas, mīmāṁsakas, Māyāvādīs and svabhāva-vādīs, and each of them opposes the others. Similarly, in the Western countries there are also many philosophers with different views of creation, life, maintenance and annihilation. Thus it is undoubtedly a fact that there are countless philosophers throughout the world, each of them contradicting the others.

One might ask why there are so many philosophers if the ultimate goal of philosophy is one. Undoubtedly the ultimate cause is one—the Supreme Brahman.

SB 6.4.31, Purport:

Now, one might ask why there are so many philosophers if the ultimate goal of philosophy is one. Undoubtedly the ultimate cause is one—the Supreme Brahman. As Arjuna told Kṛṣṇa in Bhagavad-gītā (10.12):

paraṁ brahma paraṁ dhāma

pavitraṁ paramaṁ bhavān

puruṣaṁ śāśvataṁ divyam

ādi-devam ajaṁ vibhum

"You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty." Nondevotee speculators, however, do not accept an ultimate cause (sarva-kāraṇa-kāraṇam (Bs. 5.1)). Because they are ignorant and bewildered concerning the soul and its activities, even though some of them have a vague idea of the soul, many controversies arise, and the philosophical speculators can never reach a conclusion.

SB Canto 7

The human psychology gives rise to many questions, which various philosophers have considered and answered with various types of philosophy based upon mental concoction. This is not the way of liberation.

SB 7.7.47, Purport:

Having received instructions from the spiritual master and the śāstra, one must be sufficiently intelligent. In the human form of life, one should not remain foolish and ignorant, but must inquire about his constitutional position. This is called athāto brahma jijñāsā. The human psychology gives rise to many questions, which various philosophers have considered and answered with various types of philosophy based upon mental concoction. This is not the way of liberation. The Vedic instructions say, tad-vijñānārthaṁ sa gurum evābhigacchet: (MU 1.2.12) to solve the problems of life, one must accept a spiritual master. Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam: (SB 11.3.21) if one is actually serious in inquiring about the solution to material existence, one must approach a bona fide guru.

"There is no need to take shelter of unnecessary literature or concern oneself with many so-called philosophers and thinkers who are useless for spiritual advancement.

SB 7.13.7, Purport:

"There is no need to take shelter of unnecessary literature or concern oneself with many so-called philosophers and thinkers who are useless for spiritual advancement. Nor should one accept a disciple for the sake of fashion or popularity. One should be callous to these so-called śāstras, neither opposing nor favoring them, and one should not earn one's livelihood by taking money for explaining śāstra. A sannyāsī must always be neutral and seek the means to advance in spiritual life, taking full shelter under the lotus feet of the Lord."

SB Canto 8

There are so many philosophers trying to understand the Absolute Truth, but since they are situated in the base qualities of material nature and are addicted to so many bad habits, like drinking, meat-eating, illicit sex and gambling, how can they conceive of the Supreme Personality of Godhead? For them it is impossible.

SB 8.12.10, Purport:

Factually speaking, even those who are situated in the material mode of goodness cannot understand the position of the Supreme Personality of Godhead. What then is to be said of those who are situated in rajo-guṇa and tamo-guṇa, the base qualities of material nature? How can we even imagine the Supreme Personality of Godhead? There are so many philosophers trying to understand the Absolute Truth, but since they are situated in the base qualities of material nature and are addicted to so many bad habits, like drinking, meat-eating, illicit sex and gambling, how can they conceive of the Supreme Personality of Godhead? For them it is impossible. For the present day, the pāñcarātrikī-vidhi as enunciated by Nārada Muni is the only hope.

There are many varieties of philosophers trying to search for the ultimate cause under different names and forms, but they are unable to find the Supreme Personality of Godhead, Kṛṣṇa, who explains in Bhagavad-gītā that He is the origin of everything and the cause of all causes.

SB 8.14.10, Purport:

Whatever actions and reactions take place for the creation, maintenance and annihilation of this material world are actually brought about by the one Supreme Person. There are many varieties of philosophers trying to search for the ultimate cause under different names and forms, but they are unable to find the Supreme Personality of Godhead, Kṛṣṇa, who explains in Bhagavad-gītā that He is the origin of everything and the cause of all causes (ahaṁ sarvasya prabhavaḥ (BG 10.8)). This inability is due to the illusory energy of the Supreme Lord. Devotees, therefore, accept the Supreme Personality of Godhead as He is and remain happy simply by chanting the glories of the Lord.

Sri Caitanya-caritamrta

CC Preface and Introduction

Śrī Caitanya Mahāprabhu debates and converts many of the renowned philosophers and theologians of His time, including Śaṅkarites, Buddhists, and Muslims, and incorporates their many thousands of followers and disciples into His own burgeoning numbers.

CC Foreword:

The Madhya-līlā, the longest of the three divisions, narrates in detail Lord Caitanya's extensive and eventful travels throughout India as a renounced mendicant, teacher, philosopher, spiritual preceptor, and mystic. During this period of six years, Śrī Caitanya Mahāprabhu transmits His teachings to His principal disciples. He debates and converts many of the renowned philosophers and theologians of His time, including Śaṅkarites, Buddhists, and Muslims, and incorporates their many thousands of followers and disciples into His own burgeoning numbers. The author also includes in this section a dramatic account of Caitanya Mahāprabhu's miraculous activities at the giant Ratha-yātrā (Car Festival) in Jagannātha Purī, Orissa.

CC Adi-lila

While preaching Kṛṣṇa consciousness with full vigor, Śrī Caitanya Mahāprabhu faced many Māyāvādī philosophers.

CC Adi 7.40, Purport:

While preaching Kṛṣṇa consciousness with full vigor, Śrī Caitanya Mahāprabhu faced many Māyāvādī philosophers. Similarly, we are also facing opposing svāmīs, yogīs, impersonalists, scientists, philosophers and other mental speculators, and by the grace of Lord Kṛṣṇa we successfully defeat all of them without difficulty.

Although there are many foolish Māyāvādī philosophers who think that they are even greater than Kṛṣṇa, Kṛṣṇa is asamaurdhva: no one is equal to or above Him.

CC Adi 7.112, Purport:

In the Praśna Upaniṣad (6.3) it is said, sa īkṣāṁ cakre: "He glanced over the material creation." In the Aitareya Upaniṣad (1.1.1–2) it is said, sa aikṣata—"He glanced over the material creation"—and sa imāl lokān asṛjata—"He created this entire material world." Thus many verses can be quoted from the Upaniṣads and Vedas which prove that the Supreme Godhead is not impersonal. In the Kaṭha Upaniṣad (2.2.13) it is also said, nityo nityānāṁ cetanaś cetanānām eko bahūnāṁ yo vidadhāti kāmān: "He is the supreme eternally conscious person, who maintains all other living entities." From all these Vedic references one can understand that the Absolute Truth is a person and that no one can equal or excel Him. Although there are many foolish Māyāvādī philosophers who think that they are even greater than Kṛṣṇa, Kṛṣṇa is asamaurdhva: no one is equal to or above Him.

Śrīla Prabodhānanda Sarasvatī says, “One who receives a little favor from the Lord becomes so exalted that he does not care even for liberation, which is sought after by many great scholars and philosophers.

CC Adi 14.1, Purport:

In his book Caitanya-candrāmṛta, Śrīla Prabodhānanda Sarasvatī says, “One who receives a little favor from the Lord becomes so exalted that he does not care even for liberation, which is sought after by many great scholars and philosophers. Similarly, a devotee of Lord Caitanya considers residence in the heavenly planets a will-o’-the-wisp. He surpasses the perfection of mystic yoga power because for him the senses are like snakes with broken fangs.” A snake is a very fearful and dangerous animal because of his poison fangs, but if these fangs are broken, the appearance of a snake is no cause for fear. The yoga principles are meant to control the senses, but there is no scope for the senses of one engaged in the service of the Lord to be dangerous like snakes. These are the gifts of Śrī Caitanya Mahāprabhu.

CC Madhya-lila

CC Madhya 9.42, Translation:

There are many kinds of philosophers. Some are logicians who follow Gautama or Kaṇāda. Some follow the Mīmāṁsā philosophy of Jaimini. Some follow the Māyāvāda philosophy of Śaṅkarācārya, and others follow Kapila's Sāṅkhya philosophy or the mystic yoga system of Patañjali. Some follow the smṛti-śāstra composed of twenty religious scriptures, and others follow the Purāṇas and the tantra-śāstra. In this way there are many different types of philosophers.

Other Books by Srila Prabhupada

Nectar of Devotion

There are so many philosophers engaged in the matter of understanding the soul, but they are unable to make any tangible advancement.

Nectar of Devotion 4:

In explaining this verse it should be noted that spiritual knowledge means understanding the self and the Supersoul, or Superself. The individual soul and the Supersoul are qualitatively one, and therefore both of them are known as Brahman, or spirit. But knowledge of Brahman is very difficult to understand. There are so many philosophers engaged in the matter of understanding the soul, but they are unable to make any tangible advancement. It is confirmed in Bhagavad-gītā that out of many millions of persons, only one may try to understand what is spiritual knowledge, and out of many such persons who are trying to understand, only one or a few may know what is the Supreme Personality of Godhead. So this verse says that spiritual knowledge is very difficult to achieve, and so in order to make it more easily attainable, the Supreme Lord Himself comes in His original form as Śrī Kṛṣṇa and gives His instruction directly to an associate like Arjuna, just so that the people in general may take advantage of this spiritual knowledge.

Krsna, The Supreme Personality of Godhead

There are many philosophers who propound a concept of the Absolute Truth in which God cannot do this or that. They deny the incarnation of God, or the Supreme Absolute Truth in human form.

Krsna Book 60:

Lord Kṛṣṇa's dealings with Rukmiṇī as a perfect husband are a perfect manifestation of the supreme perfection of the Personality of Godhead. There are many philosophers who propound a concept of the Absolute Truth in which God cannot do this or that. They deny the incarnation of God, or the Supreme Absolute Truth in human form. But actually the fact is different: God cannot be subject to our imperfect sensual activities. He is the all-powerful, omnipresent Personality of Godhead, and by His supreme will He can not only create, maintain and annihilate the whole cosmic manifestation but also descend as an ordinary human being to execute the highest mission. As stated in the Bhagavad-gītā, whenever there are discrepancies in the discharge of human occupational duties, He descends.

Kṛṣṇa says in the Bhagavad-gītā, "After many, many births, the wise philosopher surrenders unto Me."

Krsna Book 87:

As the Lord advises in the Bhagavad-gītā, "Whatever you do, do it for Me; whatever you eat, first offer it to Me; whatever charity you want to give, first give it to Me; and whatever austerities and penances you want to perform, perform them for Me." In this way the karmīs are directed gradually to develop Kṛṣṇa consciousness. Similarly, Kṛṣṇa directs the philosophers to approach Him gradually by discriminating between Brahman and māyā, for at last, when one is mature in knowledge, he surrenders unto Kṛṣṇa. As Kṛṣṇa says in the Bhagavad-gītā, "After many, many births, the wise philosopher surrenders unto Me." The yogīs are also directed to concentrate their meditation upon Kṛṣṇa within the heart, and by such a continued process of Kṛṣṇa consciousness they can also become free from the clutches of the material energy. The devotees, however, are engaged in devotional service with love and affection from the very beginning, and therefore the Lord personally directs them so that they can approach Him without difficulty or deviation. This is stated in the Bhagavad-gītā. Only by the grace of the Lord can the living entity understand the exact position of Brahman, Paramātmā and Bhagavān.

Renunciation Through Wisdom

It is understandable that those who are illiterate and ignorant cannot accept Lord Kṛṣṇa's supremacy and therefore do not surrender to Him. But there are many erudite scholars, philosophers, and leaders of society who extensively discuss the scriptures yet still do not take shelter of Lord Kṛṣṇa's lotus feet.

Renunciation Through Wisdom 2.2:

However, the path to this perfect realization is fraught with hindrances caused by māyā, the insurmountable material energy. In this regard one may ask, "If by serving Lord Kṛṣṇa one can automatically discharge all subsidiary duties, then why doesn't everyone in the world surrender to Lord Kṛṣṇa and worship Him as the supreme absolute being? Almost everyone in the world more or less agrees that there is only one God, not two or more. Yet when that one and only Supreme Personality, Lord Kṛṣṇa, comes personally to declare this truth, why do people still refuse to surrender to Him? Perhaps it is understandable that those who are illiterate and ignorant cannot accept Lord Kṛṣṇa's supremacy and therefore do not surrender to Him. But there are many erudite scholars, philosophers, and leaders of society who extensively discuss the scriptures yet still do not take shelter of Lord Kṛṣṇa's lotus feet.

Many, many philosophers, scholars, and so-called invincible heroes have tried to make the Supreme Lord impotent, formless, and impersonal, but in the end they always suffered terribly.

Renunciation Through Wisdom 3.5:

The Māyāvādīs are hard pressed to understand that there is a wide gulf of difference between their individual efforts to nullify nescience and the Supreme Lord's mercifully enlightening His devotees. The Māyāvādīs are always eager to deny the Supreme Energetic His potencies. They are no better than demons like Rāvaṇa, who tried to usurp the Lord's potency, and Kaṁsa, who tried to kill Him outright. This sort of behavior is expected of demons. Aspiring for evil powers, they abandon devotional service to the Lord and take to sinful activities. In this way they forfeit all knowledge. Lord Kṛṣṇa aptly describes them in the Gītā (7.15) as māyayāpahṛta-jñānā, "those whose knowledge is stolen by illusion." Many, many philosophers, scholars, and so-called invincible heroes have tried to make the Supreme Lord impotent, formless, and impersonal, but in the end they always suffered terribly.

Indian history is filled with accounts of many brilliant heroes who lit up the heavens with their fame. Why have the many sages and philosophers left aside these brilliant suns and chosen only Śrī Kṛṣṇa, Śrī Rāma, and Their expansions to worship as the Supreme Godhead?

Renunciation Through Wisdom 4.3:

Indian history is filled with accounts of many brilliant heroes who lit up the heavens with their fame. Why have the many sages and philosophers left aside these brilliant suns and chosen only Śrī Kṛṣṇa, Śrī Rāma, and Their expansions to worship as the Supreme Godhead? The spiritual preceptors who have delved into the scriptures to make an unbiased study of this phenomenon are scholars far more advanced than Dr. Radhakrishnan. Yet it is quite understandable that an ordinary mortal like Dr. Radhakrishnan is illusioned about Lord Kṛṣṇa, since even the residents of the heavenly planets are illusioned about Him. As stated in the Śrīmad-Bhāgavatam (1.1.2), muhyanti yat sūrayaḥ: "By Him even the great sages and demigods are placed into illusion." The earth planet is way down in the seventh position among the fourteen planets in this cosmic system, so its residents are endowed only with meagre potency.

It is not just a few who are said to be avataras: many philosophers go as far as to say that every human being is God. For the present we do not wish to delve into this subject.

Renunciation Through Wisdom 4.4:

Wthout proper understanding, Dr. Radhakrishnan has given his opinion about the descent of the Lord's incarnation. He writes, "An avatāra is a descent of God into man and not an ascent of a man into God." What he means by "descent of God into man" is that the avatāras, or incarnations, possess physical bodies made up of the five gross elements. Of course, it remains to be clarified what he means by "not an ascent of man into God." Nowadays it is very much in vogue to designate a man as God. And it is not just a few who are said to be avataras: many philosophers go as far as to say that every human being is God. For the present we do not wish to delve into this subject.

Sri Isopanisad

Many philosophers and great ṛṣis, or mystics, try to distinguish the Absolute from the relative by their tiny brain power.

Sri Isopanisad 12, Purport:

Many philosophers and great ṛṣis, or mystics, try to distinguish the Absolute from the relative by their tiny brain power. This can only help them reach the negative conception of the Absolute without realizing any positive trace of the Absolute. Definition of the Absolute by negation is not complete. Such negative definitions lead one to create a concept of one's own; thus one imagines that the Absolute must be formless and without qualities. Such negative qualities are simply the reversals of relative, material qualities and are therefore also relative. By conceiving of the Absolute in this way, one can at the utmost reach the impersonal effulgence of God, known as Brahman, but one cannot make further progress to Bhagavān, the Personality of Godhead.

Page Title:	Many philosophers (Books)
Compiler:	Labangalatika, Serene
Created:	29 of Mar, 2010
Totals by Section:	BG=3, SB=17, CC=5, OB=8, Lec=0, Con=0, Let=0
No. of Quotes:	33