This chapter fully describes Lord Caitanya's kaiśora-līlā, or the activities He performed just before attaining youth. During this time He studied deeply and was victorious over greatly learned scholars. During His kaiśora-līlā the Lord also sported in the water. He went to East Bengal to secure financial assistance, cultivate knowledge and introduce the saṅkīrtana movement, and there He met Tapana Miśra, whom He instructed about spiritual advancement and ordered to go to Vārāṇasī. While Lord Caitanya Mahāprabhu was touring East Bengal, His wife, Lakṣmīdevī, was bitten by a serpent or by the serpent of separation, and thus she left this world. When the Lord returned home, He saw that His mother was overwhelmed with grief because of Lakṣmīdevī’s death. Therefore at her request He later married His second wife, Viṣṇupriyā-devī.
Cultivating knowledge
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Bhagavad-gita As It Is
BG Chapters 7 - 12
The term saṅga-varjitaḥ is very significant. One should disassociate himself from persons who are against Kṛṣṇa. Not only are the atheistic persons against Kṛṣṇa, but so also are those who are attracted to fruitive activities and mental speculation. Therefore the pure form of devotional service is described in Bhakti-rasāmṛta-sindhu (1.1.11) as follows:
- anyābhilāṣitā-śūnyaṁ
- jñāna-karmādy-anāvṛtam
- ānukūlyena kṛṣṇānu-
- śīlanaṁ bhaktir uttamā
- (CC Madhya 19.167)
In this verse Śrīla Rūpa Gosvāmī clearly states that if anyone wants to execute unalloyed devotional service, he must be freed from all kinds of material contamination. He must be freed from the association of persons who are addicted to fruitive activities and mental speculation. When, freed from such unwanted association and from the contamination of material desires, one favorably cultivates knowledge of Kṛṣṇa, that is called pure devotional service. Ānukūlyasya saṅkalpaḥ prātikūlyasya varjanam (Hari-bhakti-vilāsa 11.676). One should think of Kṛṣṇa and act for Kṛṣṇa favorably, not unfavorably. Kaṁsa was an enemy of Kṛṣṇa's.
One simply has to practice the easy process of Kṛṣṇa consciousness and fully engage himself in devotional service. Any intelligent man should always prefer the process of devotional service to all other paths. In the Nārāyaṇīya this is confirmed as follows:
- yā vai sādhana-sampattiḥ
- puruṣārtha-catuṣṭaye
- tayā vinā tad āpnoti
- naro nārāyaṇāśrayaḥ
The purport of this verse is that one should not engage in the different processes of fruitive activity or cultivate knowledge by the mental speculative process. One who is devoted to the Supreme Personality can attain all the benefits derived from other yogic processes, speculation, rituals, sacrifices, charities, etc. That is the specific benediction of devotional service.
As mentioned in the previous verses, there are two kinds of devotional service: the way of regulative principles and the way of full attachment in love to the Supreme Personality of Godhead. For those who are actually not able to follow the principles of Kṛṣṇa consciousness it is better to cultivate knowledge, because by knowledge one can be able to understand his real position. Gradually knowledge will develop to the point of meditation. By meditation one can be able to understand the Supreme Personality of Godhead by a gradual process. There are processes which make one understand that one himself is the Supreme, and that sort of meditation is preferred if one is unable to engage in devotional service. If one is not able to meditate in such a way, then there are prescribed duties, as enjoined in the Vedic literature, for the brāhmaṇas, kṣatriyas, vaiśyas and śūdras, which we shall find in the last chapter of Bhagavad-gītā. But in all cases, one should give up the result or fruits of labor; this means to employ the result of karma for some good cause.
The impersonal conception of the Supreme Absolute Truth, as described in this chapter, is recommended only up to the time one surrenders himself for self-realization. In other words, as long as one does not have the chance to associate with a pure devotee, the impersonal conception may be beneficial. In the impersonal conception of the Absolute Truth one works without fruitive result, meditates and cultivates knowledge to understand spirit and matter. This is necessary as long as one is not in the association of a pure devotee. Fortunately, if one develops directly a desire to engage in Kṛṣṇa consciousness in pure devotional service, he does not need to undergo step-by-step improvements in spiritual realization. Devotional service, as described in the middle six chapters of Bhagavad-gītā, is more congenial. One need not bother about materials to keep body and soul together, because by the grace of the Lord everything is carried out automatically.
BG Chapters 13 - 18
People are considering the land, this earth, to belong to human society, and they have divided the land under the false impression that they are the proprietors. One has to get out of this false notion that human society is the proprietor of this world. When one is freed from such a false notion, he becomes free from all the false associations caused by familial, social and national affections. These faulty associations bind one to this material world. After this stage, one has to develop spiritual knowledge. One has to cultivate knowledge of what is actually his own and what is actually not his own. And when one has an understanding of things as they are, he becomes free from all dual conceptions such as happiness and distress, pleasure and pain. He becomes full in knowledge; then it is possible for him to surrender to the Supreme Personality of Godhead.
A sannyāsī is supposed to beg from door to door for his livelihood, but this does not mean that he is a beggar. Humility is also one of the qualifications of a transcendentally situated person, and out of sheer humility the sannyāsī goes from door to door, not exactly for the purpose of begging, but to see the householders and awaken them to Kṛṣṇa consciousness. This is the duty of a sannyāsī. If he is actually advanced and so ordered by his spiritual master, he should preach Kṛṣṇa consciousness with logic and understanding, and if one is not so advanced he should not accept the renounced order of life. But even if one has accepted the renounced order of life without sufficient knowledge, he should engage himself fully in hearing from a bona fide spiritual master to cultivate knowledge. A sannyāsī, or one in the renounced order of life, must be situated in fearlessness, sattva-saṁśuddhi (purity) and jñāna-yoga (knowledge).
By following the regulative principles of human life, one gradually raises himself to the platform of spiritual realization. If one is so fortunate, by such practice, to rise to the platform of Kṛṣṇa consciousness, then success is guaranteed for him. In the Vedic literature, the ways of action and reaction are prescribed to enable one to come to the stage of purification. The whole method is based on giving up lust, greed and anger. By cultivating knowledge of this process, one can be elevated to the highest position of self-realization; this self-realization is perfected in devotional service. In that devotional service, the liberation of the conditioned soul is guaranteed.
Srimad-Bhagavatam
SB Canto 1
Narottama dāsa Ṭhākura, a great devotee and ācārya of the Gauḍīya Vaiṣṇava sect, has sung: "My Lord, I have simply wasted my life. Having obtained the human body, I have neglected to worship Your Lordship, and therefore I have willingly drunk poison." In other words, the human body is especially meant for cultivating knowledge of devotional service to the Lord, without which life becomes full of anxieties and miserable conditions. Therefore, one who has spoiled his life without such cultural activities is advised to leave home without knowledge of friends and relatives and, being thus freed from all obligations of family, society, country, etc., give up the body at some unknown destination so that others may not know where and how he has met his death.
SB Canto 3
Until now we have simply wasted so much of our time in sense gratification, neglecting to cultivate knowledge of the Supreme Lord.
The devotee can see the Supreme Lord face to face, but the jñānī, the empiric philosopher or yogī cannot. They cannot be elevated to the positions of associates of the Lord. There is no evidence in the scriptures stating that by cultivating knowledge or worshiping the impersonal Brahman one can become a personal associate of the Supreme Personality of Godhead. Nor by executing the yogic principles can one become an associate of the Supreme Godhead. Impersonal Brahman, being formless, is described as adṛśya because the impersonal effulgence of brahmajyoti covers the face of the Supreme Lord. Some yogīs see the four-handed Viṣṇu sitting within the heart, and therefore in their case also the Supreme Lord is invisible. Only for the devotees is the Lord visible.
SB Canto 4
All the activities performed by the living entity in the subtle body are called illusory because they are not permanent. Liberation means getting out of the clutches of the subtle body. Liberation from the gross body simply involves the transmigration of the soul from one gross body to another. When the mind is educated in Kṛṣṇa consciousness, or higher consciousness in the mode of goodness, one is transferred either to the upper, heavenly planets or to the spiritual world, the Vaikuṇṭha planets. One therefore has to change his consciousness by cultivating knowledge received from Vedic instructions from the Supreme Personality of Godhead through the disciplic succession. If we train the subtle body in this life by always thinking about Kṛṣṇa, we will transfer to Kṛṣṇaloka after leaving the gross body. This is confirmed by the Supreme Personality of Godhead.
The word brahma-satra means "cultivation of spiritual knowledge." Actually, both the Vedas and severe austerity are known as brahma. Vedas tattvaṁ tapo brahma. Brahma also means "the Absolute Truth." One has to cultivate knowledge of the Absolute Truth by pursuing studies in the Vedas and undergoing severe austerities and penances. The Pracetās properly executed this function and consequently became equal to all other living entities. As Bhagavad-gītā (18.54) confirms:
- brahma-bhūtaḥ prasannātmā
- na śocati na kāṅkṣati
- samaḥ sarveṣu bhūteṣu
- mad-bhaktiṁ labhate parām
"One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me."
SB Canto 5
In the Western countries especially, aristocrats keep dogs and horses to hunt animals in the forest. Whether in the West or the East, aristocratic men in the Kali-yuga adopt the fashion of going to the forest and unnecessarily killing animals. Men of the higher classes (the brāhmaṇas, kṣatriyas and vaiśyas) should cultivate knowledge of Brahman, and they should also give the śūdras a chance to come to that platform. If instead they indulge in hunting, they are punished as described in this verse. Not only are they pierced with arrows by the agents of Yamarāja, but they are also put into the ocean of pus, urine and stool described in the previous verse.
SB Canto 6
One is gradually purified if one cultivates knowledge, even through mental speculation, and strictly follows the regulative principles enjoined in the śāstras and explained in the next verse. Therefore the platform of jñāna, speculative knowledge, is better than the platform of karma, fruitive action. There is every chance of falling from the platform of karma to hellish conditions, but on the platform of jñāna one is saved from hellish life, although one is still not completely free from infection. The difficulty is that on the platform of jñāna one thinks that he has been liberated and has become Nārāyaṇa, or Bhagavān.
In the previous verse Śukadeva Gosvāmī gave the example that the dried leaves of creepers beneath a bamboo tree may be completely burnt to ashes by a fire, although the creepers may sprout again because the root is still in the ground. Similarly, because the root of sinful desire is not destroyed in the heart of a person who is cultivating knowledge but who has no taste for devotional service, there is a possibility that his sinful desires will reappear. As stated in Śrīmad-Bhāgavatam (10.14.4):
- śreyaḥ-sṛtiṁ bhaktim udasya te vibho
- kliśyanti ye kevala-bodha-labdhaye
Speculators who undergo great labor to gain a meticulous understanding of the material world by distinguishing between sinful and pious activities, but who are not situated in devotional service, are prone to material activities. They may fall down and become implicated in fruitive activities. If one becomes attached to devotional service, however, his desires for material enjoyment are automatically vanquished without separate endeavor.
Here is the distinction between a devotee and a philosopher who speculates on the subject matter of transcendence. A devotee does not need to cultivate knowledge to understand the falsity or temporary existence of this material world. Because of his unalloyed devotion to Vāsudeva, this knowledge and detachment are automatically manifested in his person.
One who engages in unalloyed devotional service to Vāsudeva, Kṛṣṇa, automatically becomes aware of this material world, and therefore he is naturally detached. This detachment is possible because of his high standard of knowledge. The speculative philosopher tries to understand that this material world is false by cultivating knowledge, but this understanding is automatically manifested in the person of a devotee, without separate endeavor. The Māyāvādī philosophers may be very proud of their so-called knowledge, but because they do not understand Vāsudeva (vāsudevaḥ sarvam iti (BG 7.19)), they do not understand the world of duality, which is a manifestation of Vāsudeva's external energy.
SB Canto 7
Darwin's theory of evolution from animal to man is incomplete because the theory does not present the reverse condition, namely evolution from man to animal. In this verse, however, evolution has been very well explained on the strength of Vedic authority. Human life, which is obtained in the course of the evolutionary process, is a chance for elevation (svargāpavarga) or for degradation (tiraścām punar asya ca). If one uses this human form of life properly, he can elevate himself to the higher planetary systems, where material happiness is many thousands of times better than on this planet, or one may cultivate knowledge by which to become free from the evolutionary process and be reinstated in one's original spiritual life. This is called apavarga, or liberation.
It is said, therefore, that although the Māyāvādī philosophers strive to refrain from materialistic activities and merge in Brahman, and although they may actually merge in the Brahman existence, for want of activity they fall down again into materialistic activity (āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32)). Thus the so-called renouncer, unable to remain in meditation upon Brahman, returns to materialistic activities by opening hospitals and schools and so on. Therefore, simply cultivating knowledge that materialistic activities cannot give one happiness, and that one should consequently cease from such activities, is insufficient. One should cease from materialistic activities and take up spiritual activities. Then the solution to the problem will be achieved. Spiritual activities are activities performed according to the order of Kṛṣṇa (ānukūlyena kṛṣṇānuśīlanam (CC Madhya 19.167)).
The outcastes should not be given money with which to indulge in more than they need, for otherwise they will misuse it. At the present moment, for example, low-class men are generally paid quite amply, but instead of using their money to cultivate knowledge and advance in life, such low-class men use their extra money for wine-drinking and similar sinful activities. As mentioned in Bhagavad-gītā (4.13), cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: there must be four divisions of human society according to the work and qualities of men. Men with the lowest qualities cannot do any work that requires higher intelligence. However, although such a division of men must exist according to their quality and work, it is suggested herewith that everyone must have the necessities of life.
Nārada Muni continued: My dear King, some brāhmaṇas are very much attached to fruitive activities, some are attached to austerities and penances, and still others study the Vedic literature, whereas some, although very few, cultivate knowledge and practice different yogas, especially bhakti-yoga.
People are generally very much interested in karma-kāṇḍa ritualistic ceremonies for elevation to the higher planetary systems, but when one awakens his spiritual knowledge, he becomes uninterested in such elevation and engages himself fully in jñāna-yajña to find the objective of life. The objective of life is to stop completely the miseries of birth and death and to return home, back to Godhead. When one cultivates knowledge for this purpose, he is considered to be on a higher platform than one who is engaged in karma-yajña, or fruitive activities.
Of course, everyone in this material world is interested in maintaining the body for sense gratification, but by cultivating knowledge one should gradually understand that the body is not the self. Both the soul and the Supersoul are transcendental to the material world. This is to be understood in the human form of life, especially when one takes sannyāsa. A sannyāsī, one who has understood the self, should be engaged in elevating the self and associating with the Superself. Our Kṛṣṇa consciousness movement is meant for elevating the living being for promotion back home, back to Godhead. Seeking such elevation is one's duty in the human form of life.
"One who is transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything; he is equally disposed toward all living entities. In that state he attains pure devotional service." Simply by cultivating knowledge as the impersonalists do, one cannot get out of the clutches of māyā. One must attain the platform of bhakti.
SB Canto 9
Human life is meant for realization of the self, the spiritual soul within the body (dehino 'smin yathā dehe (BG 2.13)). A materialistic rascal does not know that he is not the body but a spiritual soul within the body. However, one should understand his real position and cultivate knowledge by which to get free from bodily entanglement. Like an unfortunate person who acts madly, haunted by ghosts, a materialist haunted by the ghost of lust forgets his real business so that he can enjoy so-called happiness in the bodily concept of life.
SB Canto 10.1 to 10.13
As for kāma and karma—desires and activities—if one engages in devotional service, one develops a different nature than if one engages in activities of sense gratification, and of course the result is also different. According to the association of different natures, one receives a particular type of body. Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni janmasu (BG 13.22). Therefore we should always seek good association, the association of devotees. Then our life will be successful. A man is known by his company. If one has the chance to live in the good association of devotees, one is able to cultivate knowledge, and naturally one's character or nature will change for one's eternal benefit.
SB Cantos 10.14 to 12 (Translations Only)
In a bamboo forest the wind sometimes rubs the bamboo stalks together, and such friction generates a blazing fire that consumes the very source of its birth, the bamboo forest. Thus, the fire is automatically calmed by its own action. Similarly, by the competition and interaction of the material modes of nature, the subtle and gross material bodies are generated. If one uses his mind and body to cultivate knowledge, then such enlightenment destroys the influence of the modes of nature that generated one's body. Thus, like the fire, the body and mind are pacified by their own actions in destroying the source of their birth.
Sri Caitanya-caritamrta
CC Adi-lila
The Lord, being full and free from problems, can wholeheartedly care for His devotees. His concern is how to elevate and protect all those who have taken shelter at His feet. The same responsibility is also entrusted to the spiritual master. The bona fide spiritual master's concern is how the devotees who have surrendered to him as a representative of the Lord may make progress in devotional service. The Supreme Personality of Godhead is always mindful of the devotees who fully engage in cultivating knowledge of Him, having taken shelter at His lotus feet.
As explained by Caitanya Mahāprabhu, jīvera "svarūpa" haya—kṛṣṇera "nitya-dāsa": the real identity of the living entity is that he is an eternal servant of the Supreme (CC Madhya 20.108). As long as one does not come to this conclusion, he must be in ignorance. This is also confirmed by the Lord in the Bhagavad-gītā (7.19): bahūnāṁ janmanām ante jñānavān māṁ prapadyate . . . sa mahātmā su-durlabhaḥ. "After many births of struggling for existence and cultivating knowledge, when one comes to the point of real knowledge he surrenders unto Me. Such an advanced mahātmā, or great soul, is very rarely to be seen." Thus although the Māyāvādī philosophers appear to be very much advanced in knowledge, they are not yet perfect. To come to the point of perfection they must voluntarily surrender to Kṛṣṇa.
CC Madhya-lila
According to Sārvabhauma Bhaṭṭācārya, among sannyāsīs the cultivation of Vedānta philosophy helps in becoming detached from sense gratification. Thus a sannyāsī can protect the prestige of wearing a loincloth (kaupīna). One has to practice sense control as well as mind control and subdue the six forces of speech, mind, anger, tongue, belly and genitals. Then one can become expert in understanding the devotional service of the Lord and thus become a perfect sannyāsī. For that purpose one must cultivate knowledge and renunciation regularly. When one is attached to material sense gratification, he cannot protect his sannyāsa order. Sārvabhauma Bhaṭṭācārya suggested that by the study of vairāgya (renunciation) Śrī Caitanya Mahāprabhu might be saved from the clutches of full-fledged youthful desires.
One may get a little light from these names, but one cannot understand that the holy name of the Lord is identical with the Lord. One considers the Lord's names material due to a poor fund of knowledge. Māyāvādī philosophers and the pañcopāsakas cannot in the least understand the existence of the spiritual world and the blissful variegatedness there. They cannot understand the Absolute Truth and its spiritual varieties—name, form, qualities and pastimes. Consequently they conclude that Kṛṣṇa's transcendental activities are māyā. To avoid this misconception one has to directly cultivate knowledge about the holy name of the Lord. Māyāvādī philosophers do not know this fact, and therefore they commit great offenses. One should not hear anything about Kṛṣṇa or devotional service from the mouths of Māyāvādī impersonalists.
Other Books by Srila Prabhupada
Teachings of Lord Caitanya
The results of knowledge and fruitive activities are liberation and material sense gratification respectively. Consequently, they cannot be part and parcel of devotional service; rather, they have no intrinsic value in the discharge of devotional service. When one is freed from bondage to the results of knowledge and fruitive activities, he can attain to devotional service. Since a devotee of Lord Kṛṣṇa is by nature nonviolent, and since his mind and senses are controlled, he does not have to make a special effort to acquire the good qualities which result from cultivating knowledge and performing fruitive activities.
When one comes to the Lord in devotional service, or in full Kṛṣṇa consciousness, the reward is the Supreme Himself. Once engaged for the Supreme, one no longer asks for anything, as do the distressed man and he who desires material possessions. The method of devotional service, the service itself, association of pure devotees and the causeless mercy of the Lord all act so wonderfully that one can give up all activities and become absorbed in Kṛṣṇa, even if he is distressed, in want of material possessions, inquisitive or is actually a wise man cultivating knowledge.
There are two kinds of liberated souls having material bodies: the soul liberated by devotional service and the soul liberated by the cultivation of knowledge. The liberated soul in devotional service, attracted by the transcendental qualities of Kṛṣṇa, becomes more and more elevated, whereas those who engage in dry speculation and simply cultivate knowledge without devotion fall due to their many offenses. This is confirmed in Śrīmad-Bhāgavatam (10.2.32) where it is stated:
- ye 'nye 'ravindākṣa vimukta-māninas
- tvayy asta-bhāvād aviśuddha-buddhayaḥ
- āruhya kṛcchreṇa paraṁ padaṁ tataḥ
- patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ
"O Lord, the intelligence of those who think themselves liberated but who have no devotion is not pure. Even though they rise to the highest point of liberation by dint of severe penances and austerity, they are sure to fall down again into this material existence, for they do not take shelter at Your lotus feet."
In Brahma-saṁhitā the transcendental land of Vṛndāvana is described as being always spiritual. That spiritual land is populated by goddesses of fortune, who are known as gopīs. These are all beloved of Kṛṣṇa, and Kṛṣṇa is the only lover of all those gopīs. The trees of that land are kalpa-vṛkṣa, wish fulfilling trees, and one can have anything he wants from them. The land is made of touchstone and the water of nectar. In that land all speech is song, and all walking is dancing, and one's constant companion is the flute. Everything is self-luminous, just like the sun in this material world. The human form of life is meant for understanding this transcendental land of Vṛndāvana, and one who is fortunate should cultivate knowledge of Vṛndāvana and its residents. In that supreme abode are surabhi cows that overflood the land with milk.
Krsna, The Supreme Personality of Godhead
While mother Yaśodā was thinking in this high philosophical way, Lord Kṛṣṇa again expanded His internal energy just to bewilder her with maternal affection. Immediately mother Yaśodā forgot all philosophical speculation and accepted Kṛṣṇa as her own child. She took Him on her lap and became overwhelmed with maternal affection. She thus began to think of the Supreme Personality of Godhead, who is understood through the processes of cultivating knowledge derived from the Upaniṣads and the Vedānta-sūtra, practicing mystic yoga and studying Sāṅkhya philosophy, as her own begotten child.
Renunciation Through Wisdom
Since the karma-yogī knows that the ultimate enjoyer of the fruits of all his activities is Lord Kṛṣṇa, he does not hanker after those fruits and is fully detached from them. He always thinks of doing everything for Lord Kṛṣṇa. Such an unattached karma-yogī never thinks that action in Kṛṣṇa consciousness is meant for enjoying sense pleasure or avoiding pain. The sannyāsī renounces everything, including activities prescribed by the scriptures, in favor of cultivating knowledge of the Absolute. The yogī retires from active service and, desiring to see the Supersoul within his heart, spends his days in meditation with half-closed eyes. But he whose work is a sacrifice for the satisfaction of the Supreme makes no endeavors for his physical requirements.
One should not engage in fruitive activity or cultivate knowledge by mental speculation. One who is devoted to the Supreme Lord, Nārāyaṇa, can attain all the benefits derived from other processes, such as yoga, mental speculation, rituals, sacrifices, and charity. That is the specific benediction of devotional service.
Lectures
Bhagavad-gita As It Is Lectures
Our knowledge is imperfect because our senses are imperfect. Therefore we do not come to the right knowledge by exercising our senses. The idea is that we should accept the statement of Kṛṣṇa and the śāstra that we or I or you, we are spirit soul; we are permanent. And the body is not permanent. But we should be intelligent enough—how we can get the condition of permanence. That is possible when you or I, we come to the platform of eternity. That is explained in another place of Śrīmad Bhagavad-gītā, bahavo jñāna-tapasā pūtā mad-bhāvam āgatāḥ, like that. Means that "Many persons, by cultivating knowledge and tapasya, jñāna-tapasā, pūtāḥ, became purified. They have got the same status like Me." The same status means God is eternal, God is full of knowledge and God is full of bliss.
That is our perfectional stage. Mad-bhaktiṁ labhate parām means to be engaged in the loving service of God. So for cultivating knowledge, we are opening so many centers. You can take advantage and cultivate knowledge. Jñāna-tapasā. And practice little austerity. Get the knowledge. Just like we are discussing in this meeting. It is meant for acquiring knowledge. So we hold meeting at least twice, thrice in every center. So you can also participate and take the knowledge. And if you practice little austerity, then—two things, jñāna-tapasā—you become purified. And as soon as you are purified, you understand what you are, and what is God, and what is your relationship with God. And as soon as you know these three things your life is perfect.
First of all, the next body may not be for cultivating knowledge in spiritual life because we are already fallen, and if we do not elevate, we may accept another body, still fallen. Therefore the intelligent person in this human form of life should take to spiritual cultivation of knowledge immediately. Immediately means before another death takes place. Because death will take place—that is certain—so our duty is immediately take to cultivation of spiritual knowledge so that we may get next life either liberation or another opportunity for cultivating spiritual knowledge.
The ass works day and night for the washerman for little grass. Grass is available everywhere, but he, still, he thinks that "If I do not work for the washerman, very hard, I'll not get this grass." This is called ass. Therefore, when one becomes intelligent after cultivating knowledge, one becomes intelligent by and by. First of all brahmacārī. Then, if one cannot remain a brahmacārī, all right, take a wife, gṛhastha. Then give up, vānaprastha. Then take sannyāsa. This is the process. The mūḍha, they'll work day and night for sense gratification. Therefore, at a certain period of life, that stupidity should be given up and taken sannyāsa. No, finished. That is sannyāsa. Now this portion of life should be completely for Kṛṣṇa's service. That is real sannyāsa.
So far necessities of the body, material body, is concerned, the demand is there; demand is here. You can accept from that type of body, by this body, simply by understanding, by advancing in knowledge. And the perfection of knowledge is to know who is God. Or where is God. That is perfection. So long one does not understand what is God or the Absolute Truth by whom everything is being emanated, the knowledge is imperfect. Knowledge is not finished. Therefore Bhagavad-gītā says, bahūnāṁ janmanām ante: (BG 7.19) "After many, many births of cultivating knowledge, one comes to the understanding of accepting God is the prime source, fountainhead of everything." That is perfection of knowledge.
If you prepare your life to become a perfect pure devotee of Kṛṣṇa, then you go to Kṛṣṇa. What is the difference between going to the Brahmaloka and Kṛṣṇaloka? If you go to Kṛṣṇaloka, yad gatvā na nivartante tad dhāma paramaṁ mama (BG 15.6), then you haven't got to return again to accept another material body. You go to Kṛṣṇa means you go with your spiritual body. No more material body. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya (BG 4.9). So we should cultivate knowledge in that way, that "I am prepared for the next life." So somebody is preparing for the next life to go to the heavenly planet and somebody is going to the Pitṛlokas. Somebody wants to remain within this world as human being or even animals. Because if we contact with the modes of ignorance, then adho gacchanti tāmasāḥ (BG 14.18). These are the rules of prakṛti. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). Guṇaiḥ karmāṇi. As you are associating with the particular type of the modes of material nature, you are preparing your next life.
It is possible in one second, provided you are serious. It is not difficult. Kṛṣṇa-bhakti... Bahūnāṁ janmanām ante jñānavān māṁ prapadyate: (BG 7.19) "After many, many births, one, when one is intelligent, wise, fully grown, wise, he surrenders unto Me," Kṛṣṇa says. So if I am intelligent, then I will see that "If that is the goal of life, that after many, many births one has to surrender to Kṛṣṇa, why not myself surrender immediately?" This is intelligence. If this is a fact, that one has to come to this point after cultivating knowledge for many, many births, then why not accept it immediately? Why shall I wait for many, many births if this is a fact?
Those who are budhas, they are Kṛṣṇa conscious. They are devotees of Kṛṣṇa. Kṛṣṇa ye bhaje sei baḍa catura. Without being very, very intelligent, nobody can become Kṛṣṇa conscious, devotee of Kṛṣṇa. These mūḍhas cannot become. It is not possible. If you want to remain a mūḍha, then you can not understand. When your mūḍhatvam, your "unwisdom" will go... How it will go? Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). If you cultivate knowledge, spiritual knowledge for many, many births, bahūnāṁ janma. Because you will not accept Kṛṣṇa as the Supreme Personality of Godhead simply by saying by Kṛṣṇa. Kṛṣṇa says, "Yes, I am the Supreme Personality of Godhead." If you don't believe it, then you have to cultivate knowledge for many, many births. You have to take birth and cultivate spiritual knowledge, again die, again come, again come, again take birth. This will go on continuously. Bahūnāṁ janmanām ante (BG 7.19). And if you are fortunate enough to become wise enough, then you will understand, vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ: (BG 7.19) "Oh, Vāsudeva, Kṛṣṇa is everything."
Srimad-Bhagavatam Lectures
So sometimes people say that bhakti, devotional service is for less intelligent class of men. No. It is the one who has become highly intelligent, he can take to Kṛṣṇa consciousness. Kṛṣṇa says, bahūnāṁ janmanām ante jñānavān māṁ prapadyante (BG 7.19), after many, many births of cultivation of knowledge... Everyone is cultivating knowledge but when his ultimate goal of knowledge is achieved, that is to understand Kṛṣṇa, vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ (BG 7.19), one who understands. That is the ultimate goal of knowledge. So here is also the same thing explained, sa vai puṁsāṁ paro dharmaḥ. Dharma, every human...
This is the instruction of Rūpa Gosvāmī, the, I mean to say, what is called, development, developer of this Vṛndāvana development, under whose instruction. So when Nārada instructed that "You write something which will help people to understand the Supreme," then he engaged himself in bhakti-yoga because you cannot understand the supreme truth without engaging yourself in devotional service. Kṛṣṇa says in the Bhagavad-gītā, bhaktyā mām abhijānāti (BG 18.55). Only through devotion, submission, surrender you can understand Kṛṣṇa, not by your so-called scholarship or research work, no. Bhaktyā mām abhijānāti (BG 18.55). Kṛṣṇa never said, "By cultivating knowledge, speculative knowledge, one can understand Me," no. Bhaktyā mām abhijānāti (BG 18.55). So therefore Vyāsadeva engaged himself in bhakti-yoga to understand the Supreme Truth.
That is first-class yogi, one who is thinking of Kṛṣṇa always within the core of the heart. So yogis, jñānīs, karmīs, bhaktas... So when you become bhakta, then you are perfect karmī, you are perfect yogi, you are perfect jñānī. Unless you are perfect jñānī, how you can surrender to Kṛṣṇa? Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). After many, many births cultivating knowledge, when he's actually wise-jñānavān. Then what is the symptom? Māṁ prapadyate: he surrenders to Kṛṣṇa. Why? Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19). He understands that Kṛṣṇa is everything. That is real knowledge. Otherwise, it is not knowledge, it is speculation.
When one achieves the knowledge that Kṛṣṇa is the Supreme Lord, that is, I mean to say, perfection of Vedic study. But these so-called jñānīs, they are simply bookworms, simply reading Vedas, four Vedas. And they say, "We are concerned with Vedas. We are not concerned with Kṛṣṇa." So... Just like the yājñika-brāhmaṇa. Yājñika-brāhmaṇa, they were interested in the Vedas, but their wives were interested with Kṛṣṇa. So they got perfection. So in this way, jñānīs... Karmīs are rejected. Karmīs are useless. And jñānīs, when they cultivate knowledge, not in one life... Because immediately they will not accept that Kṛṣṇa is the ultimate goal. They are surprised, "How Kṛṣṇa? He was a cowherd boy, playing with the cows and calves. He can be...? This is māyā." Therefore they are called Māyāvādī. They cannot understand. They cannot understand what is the position of Kṛṣṇa, although they are studying Vedas.
So the jñānīs, who actually... No, I mean to say, jñānīs, they also immediately come. Therefore they have to try to come to this position of understanding Kṛṣṇa, many, many, births, bahūnāṁ janmanām ante (BG 7.19), not in one birth. They will have to take birth. Their so-called liberation is not possible, because if you have to take birth, then where is your liberation? There is no liberation. Liberation means no more accepting birth in this material world. That is called liberation. So Bhagavad-gītā says, bahūnāṁ janmanām ante jñānavān. Those who are cultivating knowledge, so there is no mukti. Because they have to take birth again. So in this way, bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19), when he actually comes to the knowledge point, he surrenders to Kṛṣṇa. Then vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19). This is mahātmā, when he understands that Kṛṣṇa is the...
To give education in such a way that no more pavarga. No more pariśrama, no more phena, no more bhaya, no more vyarthatā, no more maraṇa. That is called apavarga-vardhanam. This is here real human life—human society cultivating knowledge in such a way that apavarga-vardhanam, gradually we are going forward for liberation. That is human civilization. Otherwise it is cats and dogs civilization. The same thing. Punaḥ punaś carvita-carvaṇānām (SB 7.5.30). Again eating, mating, sleeping... That's all. Fearing and dying. This is general process. Āhāra-nidrā-bhaya-maithunaṁ ca. Eating, sleeping and sex life, and defending, and dying. So this is... Under these regulations the dogs and cats are there. But the human life is meant for other purposes besides this. Of course, we have got this body. We have to maintain it. It is not that we should neglect... In our society we don't advise that you should neglect your body.
So they do not know what is Kṛṣṇa. Therefore when Kṛṣṇa demands, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), we foolish people, we think, "Oh, it is too much. Kṛṣṇa is so proud that He is commanding us that 'You surrender unto Me.' Oh, I am not so fool. I am not going to do that." This is the position. Mūḍha. Because mūḍha, they are taking Kṛṣṇa as ordinary human being. Because He is so kind He comes as human being and gives you the right information, right instruction. But we are so rascal that we do not accept it, do not accept it. That is our misfortune. Those who are fortunate enough, they accept Kṛṣṇa. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). That fortune comes not so easily—after struggling, after associating with Vaiṣṇavas, with devotees, after cultivating knowledge for many, many births.
Human life means very peaceful life, without any trouble. That is Vedic civilization. These books written by Vyāsadeva, he was writing these books, such exalted knowledge, in Hardwar, in a secluded place, very peacefully situated. And that knowledge was taken by the kṣatriyas, and they were distributing. As it is said in the Bhagavad-gītā, imaṁ rājarṣayo viduḥ (BG 4.2). Vedic knowledge was first of all taken up by the kṣatriyas. Brāhmaṇas, they used to cultivate knowledge and they used to advise the kṣatriyas, rulers, and they took it and they distributed to the general mass of people for the elevation of the spiritual platform. This is civilization. In the Bhagavad-gītā it is said, cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). This is creation of God, cātur-varṇyaṁ: brāhmaṇa, kṣatriya, vaiśya, śūdra. This is called varṇa, and as spiritual cultivation, brahmacārī, gṛhastha, vānaprastha, and sannyāsa. So our civilization, Vedic civilization, means varṇāśrama-dharma, following the four principles of varṇas and four principles of āśrama. The ultimate goal is God realization.
So Vedānta philosophy says I... That is Vedānta philosophy, ultimate knowledge. The ultimate knowledge, that is explained in the Bhagavad-gītā, what is that ultimate knowledge. Vedaiś ca sarvair aham eva vedyam (BG 15.15). You are cultivating knowledge. "The ultimate goal of knowledge," Kṛṣṇa says, "is to know Me." Vedaiś ca sarvair aham eva vedyam (BG 15.15). The whole knowledge is meant for understanding God. That is the end of knowledge. By progressive knowledge you can make progress, but unless you do come to the point to understand what is God, then your knowledge is imperfect. That is called Vedānta.
One who is engaged in devotional service, he becomes transcendental to these three guṇas and its varieties. Māṁ ca yo 'vyabhicāreṇa bhakti-yogena. Avyabhicāreṇa, without any adulteration, pure devotion. Pure devotion means anyābhilāṣitā-śūnyaṁ jñāna-karmādy anāvṛtam: (Brs. 1.1.11) only concentration of Kṛṣṇa. Kṛṣṇa is the root. Kṛṣṇa is vāsudevaḥ sarvam iti (BG 7.19). One who knows this... This knowledge is not so easy. Bahūnāṁ janmanām ante. After many, many births cultivating knowledge, if one is fortunate, he can understand that Kṛṣṇa is the root of everything. Vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ (BG 7.19). But that is the ultimate goal. So if we understand this central point, that Kṛṣṇa is the root of everything, then we are successful in life. Otherwise, it is not.
So this principle they do not know, that this human life, actually the desire is like that, that "Let me earn some money. Then I shall go in a village or in a secluded place I shall live very peacefully." And those who have got money, at the weekend they go out for peaceful living. So that is the tendency, not to work hard, but live peacefully. That can be done. Everyone can do that, provided he lives in the village, he lives in the village and produces his own food, little labor, vegetable, food grains. Anyone can produce. This is human civilization. Therefore... Not that all, everyone has to do. The third class... First-class men, they should cultivate knowledge to guide the human society, brāhmaṇa. Śama dama titikṣa... (BG 18.42). They should learn, ideal men. Under their advice... Brāhmaṇa is considered to be the guru of other sections: kṣatriya, vaiśya, śūdra. So anyone can live very peacefully without any hard labor. What is this civilization? For getting foodstuff one has to go hundred miles away from home, daily passengers. And some of them are going in the foreign countries also.
Nectar of Devotion Lectures
If one has seriously studied Bhagavad-gītā, there is sufficient reason to surrender unto God, unto Kṛṣṇa. Everywhere. That... Those who are karmīs, Kṛṣṇa says unto them, yat karoṣi yaj juhoṣi yad aśnāsi kuruṣva tad mad-arpaṇam (BG 9.27). Karmaṇy evādhikāras te mā phaleṣu kadācana. This is for the karmīs. And for the jñānīs, bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). After many, many births, the so-called jñānīs, when he surrenders unto Kṛṣṇa, that is success. Sa mahātmā su-durlabhaḥ. Vāsudevaḥ sarvam iti. By culture of knowledge, by philosophical speculation, if one comes to this point, conclusion, that vāsudevaḥ sarvam iti (BG 7.19), Vāsudeva, Kṛṣṇa, is everything, then he's jñānavān, real jñānavān. That is real... Jñāne prayāsam udapāsya namanta eva. He must be submissive. That submissive means, "Yes, after cultivating knowledge, my Lord, Kṛṣṇa, I have come to this conclusion, that You are the Supreme Absolute Truth. I bow down my head upon Your lotus..." That is real jñāna. That is jñāna. Otherwise, ajñāna.
Therefore Bhāgavata says through Śukadeva Gosvāmī that prāyaścittaṁ vimarśanam. Simply official prāyaścitta will not help a man ceasing from sinful activities. Official. In Christian religion also, they accept, confess their sinful activities, and again they commit the same sinful activities. So Śukadeva Gosvāmī recommends that prāyaścittaṁ vimarśanam. Unless one understands his constitutional position, unless he's convinced that why should he commit sinful activities simply for this body, which does not belong to him... It is a foreign. Actually, he has no connection with the body. Vimarśanam means cultivation of knowledge. So one has to cultivate knowledge. Then he can be stopped from sinful activities.
People, generally, they identify this body as self, and for bodily interest, he commits so many sinful activities, simply for satisfaction of the senses. But if he's cultured, if he's given proper knowledge that "Bodily concept of life is not your interest. You are spirit soul," ahaṁ brahmāsmi, in this way, if he cultivates knowledge... That is very easily possible simply by engaging oneself in the service of the Lord. Kevalayā bhaktyā.
Sri Caitanya-caritamrta Lectures
Everyone is full of anxiety because he is in this material world. He must be full of anxiety. So here the information is given, māyātīte vyāpi-vaikuṇṭha-loke: "There is another atmosphere, another nature, where there is no anxiety, no anxiety." Kalpa-vṛkṣa-lakṣāvṛteṣu surabhīr abhipālayanatam. Here we are keeping cows, but no milk-anxiety. Thousands of rupees' spending, and no milk, powdered milk. You see? This is the position, full of anxiety, always. So you cannot be free from anxiety in this loka. Therefore in this life, in human form of life, you can understand by cultivating knowledge from the śāstra, from guru, from saintly persons, "What is the position? What I want? Why I am full of anxiety? How it can be mitigated?" So therefore this information is given vaikuṇṭha-loka, back to home. Yad gatvā na nivartante tad dhāmaṁ paramaṁ mama (BG 15.6).
In every temple, if you see... The advantage of these boys and girls is that they have no other hodgepodge in their head. They directly accept Kṛṣṇa as the Supreme Personality of Godhead, they directly accept the instruction of Lord Caitanya, and they are making advance. Their fortune is that their brain is not congested with hodgepodge ideas. That is the idea. They actually... Sarva-dharmān parityajya mām ekam (BG 18.66). They have given up all other occupation and have accepted Kṛṣṇa as the Supreme Personality of Godhead. So India also, we can do that. What is the difficulty? We must do this We must accept this... Kṛṣṇas tu bhagavān (SB 1.3.28), janmanām ante jñānavān mām prapadyate. We are cultivating knowledge. Kṛṣṇa says, "After cultivation of knowledge for many, many births..." Not in one life, but many, many births. "One, when actually intelligent, jñānavān, actually wise, he surrenders unto Me." Why should you wait for many, many births? Supposing that you are very intelligent, you are very wise, you are speculating, but according to Bhagavad-gītā, why should you waste your time in that way, speculating?
Mukti, liberation... The impersonalists think that simply by cultivating knowledge that "I am not matter; I am spirit," or "I am one with the Supreme Spirit; I am now... Out of ignorance, I am thinking different, but when I am fully elevated to the platform of knowledge, then I become liberated." But the..., there is no answer that "Why you have become conditioned?" The impersonalists think that "I am one with the Supreme. Now, due to my ignorance, I have forgotten that I am the Supreme." Because they do not recognize the Supreme Personality of Godhead, so they think that impersonal conception of the spirit soul: "I am now... Out of ignorance, I am thinking matter, but as soon as my ignorance is over, I shall become one with the Supreme." So this is the theory of the impersonalists.
So therefore, unless there is surrender of the individual soul to the Supreme, there is no question of liberation. There is no question of liberation. You can cultivate knowledge that "I am not this body; I am spirit soul," but that will not help for your liberation. Because real thing is that you have or we have rebelled against the supremacy of the Supreme Lord. That is the attitude, everywhere we can see actually. Everyone is: "Oh, what is God? What is God?" especially in this age. So this impersonalism is another type of atheism, and this impersonal theory of the Absolute Truth has converted practically the major portion of the world into atheism. So therefore Lord Caitanya says that simply by cultivation of knowledge that "I am not this matter. I am not this matter. I am spirit soul," that will not help.
Initiation Lectures
That is stated in the Bhagavad-gītā in the Thirteenth Chapter, that janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). This prescription is given for the man who is cultivating knowledge. For fools, everything is all right. That is a different thing. For a child, if you give the child a little poison, oh, it will eat, because it does not know. Whatever he gets. If you'll give fire, oh, it will try to eat it. So... But those who are in knowledge, cultivating knowledge, for them there are twenty items in the Bhagavad-gītā. Amānitvam adambhitvam ahiṁsā kṣāntir ārjavam ācāryopāsanam. (BG 13.8) Ācāryopāsanam, accepting spiritual master, this is also one of the items, twenty items, for advancing in knowledge. So this initiation process is ācāryopāsanam, beginning of worshiping the spiritual master. So in that, I mean to say, list of how to progress in knowledge, so these four principles, janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam... One should always put in his front that "However expert I may be, I'll have to meet death, I'll have to take birth, I'll have to become old man, and I'll have to suffer the pangs of diseases."
General Lectures
Just like this verse says, bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). If one is intelligent to understand this verse, that only a wise man, only one who has become very wise after many, many births; cultivation of spiritual knowledge, he surrenders to Vāsudeva or Kṛṣṇa... So I do not know whether I cultivated knowledge in my past life, but if it is a fact that this is the result of many, many births' cultivation of knowledge, why not surrender immediately and become the most learned wise man? Take the opportunity. One has to become very intelligent. Just like if one man is earning, say, ten hundred millions of dollars by depositing little, little, in the bank, so if somebody offers, "All right, you take immediately ten hundred thousands of dollars immediately," so who will refuse it? So if it is a fact that one comes to this Kṛṣṇa consciousness after many, many births... So, little intelligence required, that "Why not take it immediately? Even I did not cultivate knowledge in my past life, let me take immediately." So this opportunity is offered. Take Kṛṣṇa consciousness. There is no tax. There is no loss. But everything is gained. Try it.
Now what is the limit of that nice intelligence? That limit of nice intelligence is described in the Bhagavad-gītā. What is that? Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). After developing, going through many species of life, many intelligent human forms of life by cultivating knowledge, education, when one comes to the limit of education and knowledge, he understands what is God. What is God. That is the limit of. And to understand that knowledge, vidyā bhāgavatāvadhiḥ. The most learned scholars, they have agreed that if you want to achieve knowledge, then you should study Śrīmad-Bhāgavatam. Vidyā bhāgavatāvadhiḥ. Limit of knowledge, limit of education, highest limit of education can be found in the Śrīmad-Bhāgavatam. So this Śrīmad-Bhāgavatam was narrated by Śukadeva Gosvāmī and it was heard by Mahārāja Parīkṣit. At that time he was the emperor of the world.
In another place also, Prahlāda Mahārāja says, matir na kṛṣṇe parataḥ svato vā mitho 'bhipadyeta gṛha-vratānām. The same gṛha-vratānām, who has made their life, the aim of their life, simply for these things, eating, sleeping, mating and defending, for them, matir na kṛṣṇe, they cannot come to Kṛṣṇa consciousness. Matir na kṛṣṇe parataḥ svato vā. Parato means even after hearing instruction from some saintly person or from books, they cannot take to Kṛṣṇa consciousness. Matir na kṛṣṇe parataḥ... Parataḥ means by instruction of others, and svato means personally cultivating knowledge. Parataḥ svato vā. Mitho vā. Mitho vā means assembly, just like we are talking about this in assembly. So Prahlāda Mahārāja says that matir na kṛṣṇe parataḥ svato vā mitho 'bhipadyeta gṛha-vratānām. Gṛha-vratānām, those who have fixed up their aim of life simply to enjoy these four things, eating, sleeping, mating and defending, they cannot be attracted by this Kṛṣṇa consciousness movement. And Śukadeva Gosvāmī also confirms here that apaśyatām ātma-tattvam: (SB 2.1.2) because they do not know what is the goal of his soul.
Jñānavan means who has actually acquired knowledge. Jñānavān. Jñāna means knowledge, and vān means one who possesses. One who possesses actual knowledge, after... We are cultivating knowledge. If we are actually cultivating knowledge, spiritual knowledge, not in one life but many many lives, then when we actually become on the highest platform of knowledge, bahūnāṁ janmanām ante jñānavān, then Kṛṣṇa says, mam prapadyate: "He comes and surrenders unto Me, Kṛṣṇa," or God. When I speak "Kṛṣṇa," "Kṛṣṇa" means the Supreme Lord, the all-attractive Supreme Personality of Godhead. So bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). Surrenders. Why? Vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ. This word mahātmā is there, because after cultivating knowledge many, many births, he has expanded himself to be very great. God is great, and His devotee who expands up to the point of God, he is also called great. His ātmā is also great. Mahātmā. But He says, sa mahātmā su-durlabhaḥ. That sort of mahātmā, or great soul, is very rare to be seen. Su-durlabhaḥ. Su-durlabhaḥ. Su means very, and durlabhaḥ means rare. Very rare.
This bhakti cult is not for everyone. It is meant for the most fortunate person, most intelligent person, bhakti cult. Kṛṣṇa said, bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). So after many, many births cultivating knowledge, when it comes to the supreme platform, then he can understand bhakti. Then he surrenders himself unto the Supreme Lord Kṛṣṇa.
Brāhmaṇas, they should live by paṭhana pāṭhana yajana yājana. Kṣatriyas should live by giving protection to the people. Vaiśyas should live by trade, agriculture, protection of cows. And the śūdras should live under the protection of brāhmaṇa, kṣatriya, vaiśya, śūd..., three higher castes. This is the injunction. So one has to do something for his livelihood, but, at the same time, he has to cultivate knowledge for his perfection of life. So this is perfection of life, simple thing. Simple thing we are prescribing all over the world. You try to understand Kṛṣṇa. Simple. And it is not very difficult. You read Bhagavad-gītā as it is. You understand Kṛṣṇa. Kṛṣṇa is explaining everything. If the neophytes, one who cannot, cannot understand Kṛṣṇa, Kṛṣṇa is prescribing like this: raso 'ham apsu kaunteya, prabhāsmi śaśi-sūryayoḥ: (BG 7.8) "My dear Kaunteya, I am the taste of the water." So there is no need of saying that "I cannot see God. I have not seen God." Here is God. The taste of water is God. Everyone is drinking water. And who is not tasting it? He's seeing God. Why do you say that "I do not see God"? You see, as it is directed by God.
Guru's business is to enlighten the disciple, because he's in darkness. In another place in the Śrīmad-Bhāgavatam it is said that parābhavas tāvad abodha-jāto yāvan na jijñāsata ātma-tattvam. Parābhavaḥ, parābhavaḥ means defeat. Defeat. So whose defeat? Parābhavas tāvad abodha-jāto: one who is born rascal and fool. Everyone is born rascal and fool. Nobody, otherwise, if you are learned, if you are..., if you know things, then why do you go to a school and college and pass university? It is a fact. Animals. If we do not cultivate knowledge, then we are as good as animals. Now another animal is saying that there is no need of books, and he has become guru. But how you can get knowledge without authoritative studies of books and science and philosophy? But they are trying to avoid this. So imagine what kind of guru and what kind of disciple.
Therefore Kṛṣṇa says that "Your real problem is janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9)." We are eternal. We understand from Bhagavad-gītā, na hanyate hanyamāne śarīre (BG 2.20). So if I am eternal, nityaḥ śāśvata, then why I am accepting death? This is real question. But foolishly we are thinking, "I am this body." Therefore we remain as an animal. So we should be interested to understand actually "What I am," ahaṁ brahmāsmi. That is real solution of all problems. This is called knowledge. But sometimes we are misled by misleaders; therefore we still remain in darkness in spite of cultivating knowledge. But actually, when we cultivate knowledge under the guidance of real guru, then we can understand vasudevaḥ sarvam iti sa mahātmā su-durlabhaḥ (BG 7.19).
Philosophy Discussions
Śyāmasundara: He says that the human being has the material aspect of individuality plus the spiritual aspect of personality.
Prabhupāda: Yes. That, that personality understanding is the perfect understanding. The Absolute Truth, as it is given in the Śrīmad-Bhāgavatam, is realized in three phases: impersonal Brahman, Paramātmā, and Bhagavān. Bhagavān is person. So to..., when one comes to Bhagavān understanding, that is the highest perfection. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate: (BG 7.19) after many, many births of cultivating knowledge, one actually is wise, he surrenders to Kṛṣṇa. That is the perfection.
Prabhupāda: Therefore these things have been forbidden for persons who are advanced in this Kṛṣṇa consciousness. Because if you have got all these material desires, then you cannot become Kṛṣṇa conscious. Anyābhilāṣitā-śūnyam (Brs. 1.1.11). These are called anyābhila, desiring something for material profit. So, bhakti is anyābhilāṣitā-śūnyam, one must be completely free from all these desires, material desires. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy anāvṛtam (CC Madhya 19.167), without any aspiration for resultant action of knowledge and karma. Knowledge means, just like the jñānīs, they are cultivating knowledge, but their aim is how to become one with God. That is their aim. That means here he says to get a position to his satisfaction, now he wants to get the position of God. Let us say I am superficially (indistinct) that he is a sannyāsī, he does not possess anything but by his sacrificing all position it this world he wants to get possession of the Supreme Lord.
Conversations and Morning Walks
1969 Conversations and Morning Walks
Prabhupāda: Total agreement without any disagreement. And that is the perfection: to keep individuality and agree with God in total agreement. That is perfection. And imperfection so long we are in rebelled condition that is material because one who has a slightest desire of disagreement with Kṛṣṇa, he cannot live there. There the only predominant figure is Kṛṣṇa. So one who is trained fully to agree with Kṛṣṇa, they are accepted as associates. Bhagavad-gītā says, bahūnāṁ janmanām ante jñānavān māṁ pradadyate: (BG 7.19) after many, many births of cultivating knowledge in spiritual life, a fully conversant, wise person surrenders unto Me. Bahūnāṁ janmanaṁ ante: after many, many births. How he surrenders? Vāsudevaḥ sarvam iti: (BG 7.19) oh! Kṛṣṇa is everything. The Vedānta-sūtra gives hint, janmādy asya yataḥ (SB 1.1.1), what is Brahmā, what is supreme? Athāto brahma jijñāsā, to inquire about Brahmān, the Supreme. The answer is Brahman is that or He who is the original source of everything. We have to find out who is the original source, so that requires wisdom.
1970 Conversations and Morning Walks
Prabhupāda: Instead of Haridāsa Ṭhākura going to Jagannātha, Jagannātha Himself was coming to him. Every day Lord Caitanya would come and ask and sit down, "How you are feeling? What you are doing?" Then He would go to take bath in Samudra. Daily. It was Caitanya Mahāprabhu's... And when Haridāsa Ṭhākura expired, He personally took the body and cremated on the bank of the Samudra and he performed the funeral ceremony. Haridāsa Ṭhākura was so... And he was given the title nāmācārya, "authority of chanting Hare Kṛṣṇa mantra." Very nice that you are cultivating this knowledge. It is very nice. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (BG 7.3). This cultivation of spiritual knowledge means perfection of life. But people do not try for it. Therefore Gītā says, manuṣyāṇāṁ sahasreṣu: "Out of many thousands of men, one may try to cultivate knowledge for spiritual advancement." And yatatām api siddhānāṁ: (BG 7.3) "Out of many such persons who are cultivating spiritual knowledge, hardly one can understand what is Kṛṣṇa."
1972 Conversations and Morning Walks
Prabhupāda: Everything is explained in the Bhagavad-gītā. Therefore to become wise after many, many births of struggling or cultivating knowledge, when one comes to perfection of knowledge he surrenders to Kṛṣṇa. So therefore one who surrenders to Kṛṣṇa, he is the most perfect man, even without knowing Kṛṣṇa. Just like gopīs. They did not know Kṛṣṇa, whether He is God or some... Simply loved Kṛṣṇa: "Kṛṣṇa is very beautiful." That's all. So their perfection is the highest. They did not try to understand what Kṛṣṇa, what is Vedānta, what is Bhagavad-gītā. At that time Bhagavad-gītā was not spoken even. Kṛṣṇa was at that time a boy. But they loved Kṛṣṇa with their heart and soul. Kṛṣṇa was their everything. And therefore their position is the topmost. So somehow or other, we have to surrender to Kṛṣṇa. Then our life is successful. Otherwise not.
1977 Conversations and Morning Walks
Prabhupāda: Those who are after sense gratification, if you associate with them, then you are going to the darkness. Two ways are open: āhur vimukteḥ and dvāram, tamo-dvāram. Now make your choice, "In which way we shall go, in this way or that way?" Everything is given, information, in the Bhagavad-gītā and all other śāstras. Bhagavad-gītā is the gist of all Vedas and Upaniṣads, Vedānta. Vedānta-kṛd vedānta-vit. Kṛṣṇa is vedānta-vit and vedānta-kṛt. Kṛṣṇa, in His incarnation as Vyāsadeva, He has compiled the Vedānta-sūtra. He has recommended also in the Bhagavad-gītā, brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ (BG 13.5). Brahma-sūtra-padaiḥ, everything is established very reasonably. So Kṛṣṇa is speaking Vedānta-sūtra. Veda means knowledge. Anta means the end of knowledge. The end of knowledge is to understand Kṛṣṇa. Bahūnāṁ janmanām ante jñānavān (BG 7.19). Man of knowledge is jñānavān. So ordinary jñānavān, little knowledge, they cannot understand. Yatatām api siddhānām (BG 7.3). But a person cultivating knowledge for many lives, he can understand. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19). So Vāsudeva personally explaining Himself, "I am like this; I am like that." Why should we not understand?
| Page Title: | Cultivating knowledge |
| Compiler: | Visnu Murti, Serene, Mangalavati |
| Created: | 28 of Dec, 2008 |
| Totals by Section: | BG=7, SB=20, CC=5, OB=7, Lec=36, Con=4, Let=0 |
| No. of Quotes: | 79 |