View source for You are foolish, so you have to know from others. When we say that you take from others who are perfect, you will not take. And you are foolish, so remain foolish. What can we do?

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{{terms|"You are foolish, so you have to know from others. When we say that you take from others who are perfect, you will not take. And you are foolish, so remain foolish. What can we do"}}
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{{compiler|Soham}}
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[[Category:Foolish]]
[[Category:You Have To]]
[[Category:Know]]
[[Category:Others]]
[[Category:When]]
[[Category:We Say (Disciples of SP)]]
[[Category:Take]]
[[Category:Perfect]]
[[Category:Will Not]]
[[Category:Remain]]
[[Category:What Can]]
[[Category:Pages Needing Audio - SOHAM]]
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<h2>Conversations and Morning Walks</h2>
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<h3>1975 Conversations and Morning Walks</h3>
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One who knows, you do not take his words. Then you remain foolish. What can we do? What is the answer? You are foolish, so you have to know from others. When we say that you take from others who are perfect, you will not take. And you are foolish, so remain foolish. What can we do?.
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[[Vanisource:750506 - Conversation - Perth|750506 - Conversation - Perth]]
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Paramahaṁsa: Sometimes people ask where Swami Prabhupāda gets his meanings for different words, because they would differ, they would disagree and pick some other word. But they don't know that you are simply taking the verse and the meaning of the words word for word, as the previous ācāryas have done.

Prabhupāda: Kṛṣṇa says. You take that meaning. Where is the difficulty? You do not know, and neither you accept Kṛṣṇa's words. Therefore you remain foolish. You foolishly . . . first of all you do not know; you are imperfect. And one who knows, you do not take his words. Then you remain foolish. What can we do? What is the answer? You are foolish, so you have to know from others. When we say that you take from others who are perfect, you will not take. And you are foolish, so remain foolish. What can we do? Hmm?

Paramahaṁsa: Sometimes people ask, though, they say: "Well why is it even among the ācāryas we find sometimes that there is a difference of opinion?"

Prabhupāda: They are not ācāryas. They are not ācāryas. There is no difference of understanding between ācāryas. What Madhvācārya understands, we understand. Suppose you are present ācārya. So there is no difference. What Rāmānujācārya understands, we also understand. What Caitanya Mahāprabhu understand, we also understand. So where is the difference? Difference should be that is the fact that he is not ācārya. As soon as he differs from the previous ācāryas, that means he is not ācārya. Otherwise there is full agreement between all the ācāryas. Just like Kṛṣṇa is the Supreme Person, all ācāryas agree. Where is the difference? Does Rāmānujācārya differ from Madhvācārya, or Madhvācārya differs from Śrī Caitanya, Caitanya differs from—no. There is no difference. That is Vaiṣṇava. All the Vaiṣṇavas, they understand that Viṣṇu is the Supreme. There may be, sometimes, such as Kṛṣṇa is understood as incarnation of Viṣṇu, and sometimes they understand Viṣṇu as the incarnation of Kṛṣṇa. That is sampradāya. That is sampradāya. But either Kṛṣṇa or Viṣṇu, He is Supreme, that is accepted by all.

Paramahaṁsa: So that point is not so important, whether Kṛṣṇa is coming from Viṣṇu or Viṣṇu is coming from Kṛṣṇa.

Prabhupāda: Yes, that is not important. Because, actually both of Them the same, the Supreme. That example we give that candle, two candles, that so far the power of lighting is concerned, both of them equal. Now, you may say this is first candle, I say if it is first candle. But so far the power is concerned, there is no difference of opinion. If I love somebody, I'll say he is first, and if you love somebody, you'll say he is first. But both of them same. Just like devotees: some devotees are very . . . Hanumānjī, he'll never accept Kṛṣṇa. And the gopīs will never accept Rāma or Viṣṇu. So far the Kṛṣṇa and Viṣṇu, They are all the same. (aside) What is that?

Paramahaṁsa: I think perhaps the other boy has come back . . . (indistinct) . . . so actually the differences, whatever little differences may arise, those differences amongst the ācāryas, they are due to feelings of . . . different feelings of love for Kṛṣṇa or His manifestations.
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