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Full knowledge (Lectures, BG)

Expressions researched:
"full knowledge" |"full of knowledge"

Lectures

Bhagavad-gita As It Is Lectures

Lecture on BG Introduction -- New York, February 19-20, 1966:

As we have described above, that the Supreme Lord is sac-cid-ānanda-vigraha (Bs. 5.1). He has His form, but His form is eternal, sat; and full of knowledge, cit; and full of bliss, ānanda. Now just we can compare our present body, whether this body is sac-cid-ānanda. No. This body is asat. Instead of being sat it is asat. Antavanta ime dehā (BG 2.18), Bhagavad-gītā says that this body is antavat, perishable. And... Sac-cid-ānanda. Instead of becoming sat, it is asat, just the opposite. And instead of becoming cit, full of knowledge, it is full of ignorance. We have no knowledge of the spiritual kingdom, neither we have got any perfect knowledge of this material world. So many things unknown to us, therefore this body is ignorant. Instead of becoming full of knowledge it is ignorant. The body is perishable, full of ignorance, and nirānanda. Instead of becoming full of bliss, it is full of miseries. All the miseries that we experience in this material world, it is all due to this body.

Lecture on BG Introduction -- New York, February 19-20, 1966:

This body is asat. Instead of being sat it is asat. Antavanta ime dehā (BG 2.18), Bhagavad-gītā says that this body is antavat, perishable. And... Sac-cid-ānanda. Instead of becoming sat, it is asat, just the opposite. And instead of becoming cit, full of knowledge, it is full of ignorance. We have no knowledge of the spiritual kingdom, neither we have got any perfect knowledge of this material world. So many things unknown to us, therefore this body is ignorant. Instead of becoming full of knowledge it is ignorant. The body is perishable, full of ignorance, and nirānanda. Instead of becoming full of bliss, it is full of miseries. All the miseries that we experience in this material world, it is all due to this body. The Lord says that anta-kāle ca mām eva smaran muktvā kalevaram (BG 8.5).

Lecture on BG 1.13-14 -- London, July 14, 1973:

Kṛṣṇa's body is sac-cid-ānanda, not body like this. This body is asat, acit and nirānanda, just the opposite. This material body is asat. Asat means temporary. It will not exist. But Kṛṣṇa's body is not like that. Kṛṣṇa's body is eternal. That is cit. Sat-cit. Full of knowledge.

So less intelligent class of men, they cannot understand Kṛṣṇa. Therefore śāstra says, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). These indriya, these material senses, cannot speculate to understand the Supreme Personality of Godhead. That is not possible. Śrama eva hi kevalam (SB 1.2.8). That is simply laboring, wasting time. Kṛṣṇa should be understood as Kṛṣṇa says. He can explain Himself. Nobody can explain. Because our senses are imperfect. We are deficient by four kinds of faults. We commit mistake; we are illusioned; with imperfect senses, we try to speak transcendental knowledge; therefore cheating.

Lecture on BG 1.23 -- London, July 19, 1973:

If you follow these principles, controlling the senses, truthful, clean, full of knowledge, believing in the śāstra and God, and vijñānam, practical application of knowledge in life. Vijñānam... Simply to know is useless. You must practically apply in life. That is called vijñānam. Practical examination. Those who are science students, in BAC, they have to give, pass theoretical knowledge and practical knowledge also. Simply theoretical knowledge, "So much hydrogen, oxygen, makes water," that is theoretical. But when you mix up hydrogen, oxygen gas, and actually prepare water, that is called practical. So that is science.

Lecture on BG 1.44 -- London, July 31, 1973:

In śāstra we get the dimension of the soul—very, very minute: 1/10,000th part of the top of the hair. Just imagine. So that portion is within the ant and within Brahma and within elephant. Therefore, one who is paṇḍita, one who knows what are these souls, spiritual sparks, part and parcel of Kṛṣṇa, if he has got full knowledge, then his vision is

vidyā-vinaya-sampanne
brāhmane gavi-hastini
śuni caiva śva-pāke ca
paṇḍitāh sama-darśinaḥ
(BG 5.18)

Sama-darśinaḥ means equal vision. A learned brāhmaṇa, he is most intelligent man in the human society, and a dog... Superficially, externally, there is much difference. Here is a dog, a street dog, and here is a learned brāhmaṇa.

Lecture on BG 2.1 -- Ahmedabad, December 7, 1972:

So aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ (Viṣṇu Purāṇa 6.5.47). And beautiful. The most beautiful. Kṛṣṇa, most attractive. Yaśasaḥ śri..., jñāna, knowledge, the book of knowledge which He has given, this Bhagavad-gītā, there is no comparison. There is no second book in the whole world which contains so full of knowledge. So jñāna. And vairāgya also. In spite of all the property of Kṛṣṇa, Kṛṣṇa doesn't care for this material world. He is busy in the spiritual world. Rādhā-mādhava kuñja-bihārī. He's busy in Vṛndāvana. He has many servants. Just big man has got many secretaries, servants, they look after, similarly, in this material world. His representatives—Brahmā, Viṣṇu, Maheśvara—they are managing the affairs of this whole universe. But He's enjoying in Vṛndāvana. Jaya rādhā-mādhava kuñja-bihārī. He has no concern. He doesn't care what is happening here. But it, it does not mean that He doesn't care, but He has no anxiety how the things are being managed.

Lecture on BG 2.1-10 and Talk -- Los Angeles, November 25, 1968:

He is the primeval Lord or Bhagavān known as Govinda, and He is the supreme cause of all causes. It is stated as follows: There are many personalities possessing the qualities of Bhagavān, but Kṛṣṇa is Supreme over all of them because none can excel Him. He is the Supreme Person and His body is eternal, full of knowledge and bliss. He is the primeval Lord Govinda and the cause of all causes. In the Bhāgavatam also there is a list of many incarnations of the Supreme Personality of Godhead, but Kṛṣṇa is described therein as the original Personality from whom many, many incarnations and Personalities of Godhead expand. It is stated in this way:

Lecture on BG 2.8-12 -- Los Angeles, November 27, 1968:

You cannot live. Similarly, the fishes, if you take them out of the water, they cannot live. Similarly, because you are spirit soul, you cannot live peacefully in this material world. This is foreign. But as soon as you enter into the spiritual world, your life is eternal, blissful and full of knowledge, real peace. Tyaktvā dehaṁ punar janma naiti (BG 4.9). Kṛṣṇa says, "After leaving this body, he does not come to this perplexities of material world." Mām eti, "He comes to Me." "Me" means His kingdom, His paraphernalia, His associates, everything. If some rich man or some king says, "All right, you come to me," that does not mean that he's impersonal. If a king says, "Come to..." means that he has got his palace, he has got his secretary, he has got his nice apartment, everything is there. How he can be imperson? But he says only, "Come to me." This "me" means everything.

Lecture on BG 2.9 -- Auckland, February 21, 1973:

So this is the education, that we should understand what is our material life and what is our spiritual life. Spiritual life means sac-cid-ānanda-vigraha (Bs. 5.1). Sat-cit-ānanda. Sat means eternal, cit means full of knowledge, and bliss means full of jubilation, ānanda, pleasure. This is our constitution. This is God's constitution. This our constitution. The difference between God and ourself is that God never accepts this material body, but sometimes we, under certain circumstances, we have to accept this material body. But never mind. We have accepted this material body. We can get out of it. And the process for getting out of it is Kṛṣṇa consciousness. This is the science. Kṛṣṇa consciousness movement means we are teaching people how to get out of this entanglement of birth, death, old age and disease and become as good as God. This is Kṛṣṇa consciousness movement.

Lecture on BG 2.11 -- Rotary Club Address -- Hotel Imperial, Delhi, March 25, 1976:

As God is eternal, we are also eternal because we are part and parcel of God. As God is always blissful, jolly, similarly our nature is always blissful and jolly. Sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Sat, cit, ānanda. Sat means eternal, and cit means blissful, cit means full of knowledge; and ānanda. Ānanda means blissfulness. That is our nature. Therefore we want to live. We do not wish to die. We do not wish... Nobody wishes to die, but we are forced to die. That is our punishment. Nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre (BG 2.20). This instruction you will get in the Bhagavad-gītā, that "The living entity is eternal," śāśvata, "very, very old."

Lecture on BG 2.11 -- Rotary Club Address -- Hotel Imperial, Delhi, March 25, 1976:

"That singular number nitya, eternal, maintains the plural number nityas." We are within the plural number, nityānām. So conclusion is that God is the Supreme Being and we are living being. So our relation is very intimate. Qualitatively we are one because we are part and parcel. So God is eternal, full of knowledge, and blissful; therefore our position is also the same but in minute quantity. His knowledge is great. Therefore God is great. Our knowledge is limited. And because we have got limited potencies, therefore we are called living entities. And God has got unlimited potencies, therefore God is great and we are small. This is conclusion of the Bhagavad-gītā. And we are in this material world being contaminated by the material nature.

Lecture on BG 2.11 -- Rotary Club Address -- Hotel Imperial, Delhi, March 25, 1976:

Then human form of life, uncivilized and civilized, that human form of life 400,000. So in comparison to the lower species of life, we are very small quantity. Together there are 8,400,000 species of life, living entities. The evolution process is from one body to another, another, another. In this way, when you come to the human form of life, it should be utilized for full knowledge about our eternal life. That is the opportunity. And if we don't take this opportunity, if we live like other animals—eating, sleeping, sex, and fearfulness, āhāra-nidrā-bhayam—but we do not care to understand what we are, what is God, what is our relationship with God, then we are missing the point.

Lecture on BG 2.12 -- New York, March 9, 1966:

You can say. Because I am ignorant, it may be my mistake, that I see differently from you. But Śrī Kṛṣṇa, Lord Śrī Kṛṣṇa, cannot see like that. He is above all this ignorance because He's all-perfect. And we have already defined that the Supreme Lord is full of knowledge. So... He's full of knowledge, supreme knowledge. Now, if the Supreme Personality, with full knowledge... He cannot commit any mistake.

Lecture on BG 2.12 -- New York, March 9, 1966:

How can He commit any mistake? Then there is no meaning of full knowledge. If you are in full knowledge, then how you can commit mistake? So this ignorance of duality, because they say that "We see two because it is due to our ignorance. All, everything is one," but here you cannot apply that ignorance to Śrī Kṛṣṇa. Otherwise, His instruction of whole Bhagavad-gītā, which is so importantly taken by all authorities, all scholars, then it is at once rejected. If it is supposed that Śrī Kṛṣṇa was also to commit mistake, or He was in imperfect knowledge, then whole thing becomes rejected. So it is not, not like that.

Lecture on BG 2.12 -- New York, March 9, 1966:

So Śrī Kṛṣṇa, He is the Supreme Personality of Godhead, He's in full knowledge, and therefore as He says that "Either Myself or yourself or all these persons, kings and soldiers, who are assembled here, they're all individuals. In the past they were individuals, in the present we are individuals, and in the future they will continue to be individuals." Now, one thing... Suppose another argument is that due to ignorance... Just like an animal. It thinks that there is water in the desert, on the reflec...

Lecture on BG 2.12 -- New York, March 9, 1966:

Yes. I mean to say, any sane man who has got the knowledge that "This is only reflection of the sun; it is not water," he will never go there. He knows that it is useless to search water in the desert. Similarly, if Śrī Kṛṣṇa is in full knowledge, He cannot say that in future also we shall all remain individuals. He says that in the future also we shall continue to be individuals. Now, He cannot give us misdirection. Suppose we, in the future we shall not remain. After liberation, we shall not become, remain, individuals. Then that sort of misguidance cannot be given by Śrī Kṛṣṇa. Just like a sane man cannot direct you that "Just go there. There is water in the desert." A man with perfect knowledge cannot give you that direction. A animal may go there. That is a different thing.

Lecture on BG 2.12 -- New York, March 9, 1966:

Now, now I have already explained that because Śrī Kṛṣṇa is the Supreme Personality of Godhead, and because He has got clear vision, and because He has full knowledge, He cannot give us misdirection. And what is given, that is perfect. So we have to believe that in future, even after liberation... Now, one thing we must also explain—the liberation, the conception of liberation. So there are different, five kinds of liberation. One of them, liberation, is to become one with the Lord, one with the Supreme. That is called sāyujya-mukti, to merge into the existence of, of the Supreme. That is also another. That is one of the five liberations. That is not the only liberation. That means we all individual beings, we are individual constitutionally. God is the father or creator or whatever, or the source of all life, or source of our existence.

Lecture on BG 2.13 -- Manila, October 12, 1972:

So personally the Supreme Personality of Godhead, Kṛṣṇa, is teaching that the soul transmigrates. Tathā dehāntara-prāptiḥ. Dehāntara-prāptiḥ means transmigrating from one body to another. Dhīras tatra na muhyati (BG 2.13). Those who are dhīra, sober, full of knowledge, they are not bewildered, they are not perturbed. Because he knows that my father or brother, everything, is said to be dead, it is..., he is not dead. This gross body, this coat, coating of the body, has stopped. It is (indistinct), or by some reason it is torn, it is no longer usable. Therefore, the soul has left this gross body and, being carried by the subtle body—mind, intelligence, ego—he has gone to accept another gross body. This is transmigration of the soul. Tathā dehāntara-prāptiḥ (BG 2.13). Just like the mother knows, "My baby was on my lap.

Lecture on BG 2.14 -- Mexico, February 14, 1975:

Actually, spiritual body means eternal life of bliss and knowledge. This body which we are possessing now, material body, it is neither eternal, nor blissful, nor full of knowledge. Every one of us, we know that this material body will be finished. And it is full of ignorance. We cannot say anything, what is beyond this wall. We have got senses, but they are all limited, imperfect. Sometimes we are very much proud of seeing and challenge, "Can you show me God?" but we forget to remember that as soon as the light is gone, the power of my seeing is gone. Therefore the whole body is imperfect and full of ignorance. The spiritual body means full of knowledge, just opposite. So we can get that body next life, and we have to cultivate how to get that type of body.

Lecture on BG 2.15 -- London, August 21, 1973:

"I am, I become Your śiṣya, disciple, and I surrender unto You." So to get perfect knowledge, we have to find out Kṛṣṇa or Kṛṣṇa's bona fide representative. Then there is perfect knowledge. Then we can become immortal. Unless we get perfect knowledge. So Kṛṣṇa is sac-cid-ānanda-vigrahaḥ (Bs. 5.1), immortal. Kṛṣṇa is full of bliss, full of knowledge, and we are also part and parcel of Kṛṣṇa. So we have also the same quality, sac-cid-ānanda, the spiritual body. But because we have contacted this material nature, our blissfulness, our eternity, our knowledge, everything is now disturbed. Everything is now disturbed. We cannot be completely blissful. Anything you take, any pleasurable thing you take, it cannot give you always pleasure. It is not possible.

Lecture on BG 2.15 -- London, August 21, 1973:

They have come here, kṛṣṇa-bahirmukha hañā bhoga vāñchā kare (Prema-vivarta), he has come here to enjoy, to lord it over the material nature, and has become entangled. So Kṛṣṇa comes, descends, to save us, to give us shelter at His lotus feet so that we may also become immortal like Kṛṣṇa, full of bliss and full of knowledge. That is called amṛtatva.

So unless we have got our aim, target of life, then what is the value of life? This is amṛtatvāya. Is there any institution, is there educational institution or university or college where this teaching is given, that how you can become immortal? Is there any institution in the world? Throughout the whole world? No. They are simply teaching that you live like animal and die like animal. That's all. You live like cats and dog and you die like cats and dogs and again become cats and dogs.

Lecture on BG 2.15 -- London, August 21, 1973:

So Prahlāda Mahārāja said "People do not know the aim of life." The aim of life is here, amṛtatva, as good as Kṛṣṇa, as good as the Supreme Personality of Godhead. Blissful, full of knowledge and eternal. That is the aim of life. But people do not know. Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). Viṣṇu means the Supreme Lord who is eternal, full of bliss and full of knowledge. So our aim should be how to approach Viṣṇu. Then we get the same power, same eternity, same blissfulness. Just like a motorcar is running at the speed of sixty miles, and if a cyclist someway or other catches the motorcar, he can also go at the speed of sixty miles. Sometimes boys do that. Similarly, you approach Kṛṣṇa. You approach Viṣṇu. You get all the powers because you become under protection.

Lecture on BG 2.15 -- Mexico, February 15, 1975:

Hṛdayānanda: (translating) He says that if we are originally in the spiritual world and full of knowledge, how can we try to lord it over, or, in other words, how can we try to do something which actually cannot be done? And if we are originally full of pleasure, then why would we accept an inferior position?

Prabhupāda: That I have already explained, that although you have got the God's qualities, but you are very small. Just like a big fire and the sparks of the fire, similarly, God is big fire, and we are like sparks of the fire. When the sparks come down from the fire, it becomes extinguished. So because we are very small, very... I have already given you the dimension. As soon as we become out of the big fire, in touch with God, then we become extinguished.

Lecture on BG 2.16 -- Mexico City, February 16, 1975:

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.

So we are all part and parcel of God. We are part and parcel of God; therefore we have got the same quality just like a particle of gold has got the same quality as the big gold, and the small drop of sea water has got the same chemical composition as the large mass water. That God is sac-cid-ānanda-vigrahaḥ (Bs. 5.1), eternal, full of bliss and knowledge. We can also attain that stage by purifying ourself. That purificatory process is stated as jñāna-tapasā, means knowledge and austerity.

Lecture on BG 2.19 -- London, August 25, 1973:

You do not take birth, but you have conditioned yourself to take birth. Actually, your position is no birth, eternal life. As Kṛṣṇa is eternal, similarly, every one of us we are eternal because we are part and parcel of Kṛṣṇa—the same quality. As Kṛṣṇa is sac-cid-ānanda-vigrahaḥ (Bs. 5.1), He is form, transcendental form, eternal form, full of knowledge, full of bliss, similarly we are also, although particle, the same quality. Therefore it is said, na jāyate. This problem, this rascal civilization, they cannot understand that I am eternal, I am put into this condition of birth and death. No rascal understands. So-called philosophers, scientists, all of them, therefore rascals, fools. Reject them. Reject them immediately. That working hard. The same: nūnaṁ pramattaḥ kurute vikarma (SB 5.5.4). Just like madman works. What is the value of madman's work? If he's busy whole day and night, I am very busy. So what you are sir? You are a madman. Your brain is cracked, crazy. So what is the value of your work? But this is going on.

Lecture on BG 2.20-25 -- Seattle, October 14, 1968:

Viṣṇujana: "...the lawbook for mankind, it is supported that a murderer should be condemned to death so that in his next life he will not have to suffer for the great sin he has committed. Therefore the king's punishment of hanging a murderer is actually beneficial. Similarly when Kṛṣṇa orders fighting, it must be concluded that violence is for the supreme justice, and as such, Arjuna should follow the instruction, knowing well that such violence committed in the act of fighting for justice is not at all violence. Because at any rate the man, or rather, the soul, cannot be killed. For the administration of justice, so-called violence is permitted. A surgical operation is not meant to kill the patient, but is for his cure. Therefore the fighting to be executed by Arjuna under the instruction of Kṛṣṇa is with full knowledge, and so there is no possibility of sinful reaction."

Prabhupāda: This is the distinction between violence and nonviolence. People are very much advocate of nonviolence, but they are committing, according to their estimation, they are committing every moment violence. But from higher standard there is practically no violence and the things which apparently appear to be violence, if it is properly executed... Just like under the order of high-court judge, one body is being executed. So that is not violence.

Lecture on BG 2.32 -- London, September 2, 1973:

That is called bhaktyābhāsa.

So these things should be observed. Brāhmaṇa, a brāhmaṇa's duty is to present himself an ideal human being. Satyaṁ śamo damas titikṣā. Titikṣā means toleration. "Oh, it is very cold. No, I cannot take bath." No. You must tolerate. You must tolerate. Titikṣā. Ārjavam, simplicity; jñānam, full knowledge; vijñānam, practical application. Jñānaṁ vijñānam āstikyam. Āstikyam means completely convinced of God and his relationship with God. That is called āstikyam. Or full faith in the statement of the Vedas. Whatever Veda says, that's right. Yes. No argument. That is called āstikyam. No argument.

Lecture on BG Lecture Excerpts 2.44-45, 2.58 -- New York, March 25, 1966:

Now, you can just imagine the big fire, how much capacity has got.

So the thing is that we, we are, because we are part and parcel of that sac-cid-ānanda-vigraha (Bs. 5.1), eternity, blissful and knowledge, therefore our hankering is always to live eternally. Our hankering is always to get full knowledge, and our hankering is always to remain happy. That is our natural hankering. But that is being hampered due to this body. That we do not understand. We are hankering after full knowledge, we are hankering after full bliss, we are hankering after eternity, but we do not know how to obtain that. Here is the information. Here is the information, that you are hankering after all these things through some imperfect instrument. That is not possible. So you have to understand yourself that you are not this body. Whole impediment, whole, meaning choking of your progress, is due to this body. So you have to separate yourself from this body.

Lecture on BG Lecture Excerpts 2.44-45, 2.58 -- New York, March 25, 1966:

We, therefore, do not get complete satisfaction by material enjoyment. Enjoyment is your birthright because you are spirit soul. Spirit soul. The constitution of the spirit soul is three divisions: enjoyment, eternity, and knowledge. (break) Spirit soul is full of knowledge, full of happiness, and unending, not that this knowledge...

Suppose we are accumulating so many knowledge. Somebody is chemist, somebody is politician, somebody is metaphysist, somebody is artist, somebody is something. Everyone knows something of everything and everything of something. That is knowledge. But this knowledge, whatever knowledge you acquire, as soon as you leave this body, whole knowledge is void. Just imagine in your previous lives you had been a great man of knowledge, but in this life, since your childhood, you had to go to school, college, and acquire knowledge.

Lecture on BG 2.51-55 -- New York, April 12, 1966:

Pavitram. Pavitram means uncontaminated. Because we, although we are Brahman, now we are contaminated by this material body. But the Lord has no contaminated body of this material existence. We have already noted, īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda... Sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Sac-cid-ānanda-vigrahaḥ means His body is full—full of bliss, full of knowledge, and it is eternal. That is completely distinct from this body. So when there is description of the Lord that He is formless, He is formless means He is not of this form. He has got a sac-cid-ānanda-vigrahaḥ (Bs. 5.1), a different element. Therefore He's called pavitra. And paramaṁ bhavān: "You are the Supreme Original." Puruṣaṁ śāśvataṁ divyam ādi-devam ajaṁ vibhum. So "You are Puruṣa." Puruṣa means enjoyer. "In the Vedic literature, about Yourself...," āhus tvām ṛṣayaḥ sarve, "all the great sages accept You, the Supreme Lord." Āhus tvām ṛṣayaḥ sarve devarṣir nāradaḥ.

Lecture on BG 2.58-59 -- New York, April 27, 1966:

Similarly, he does not take seriously the miseries of prison life. He is so accustomed that he does not take. That is ignorance. That is ignorance. Similarly, those who are in this material world under the shackles of material modes of nature, they have completely forgotten that we have got a spiritual life which is full of freedom, full of knowledge, full of bliss, and we can become exactly almost like God. These things they have forgotten. They think that "If, from the C-class prisoner's life, I can become an A-class prisoner..." Just like in the prison life there are some classes, A-class prisoner, B-class prisoner, C-class prisoner, similarly, our endeavor is going on in this material life to become A-class prisoner. The program is not for getting out of the prison life, but we want to become A-class prisoner. That is ignorance. That is ignorance.

Lecture on BG 2.59-69 -- New York, April 29, 1966:

So the whole idea is that I have to get out of this material contact and reinstate myself in the pure spiritual life so that I shall not, I shall be free from all miseries. Because spirit soul, as it is, in its pure form, it is sac-cid-ānanda. It is eternal, it is blissful, and it is full of knowledge.

So the whole program is there. So viṣayā vinivartante. Still, even the yoga system... The yoga system, by mechanical process, concentrating the mind and dragging the mind from other engagement, that is also forceful. That is also forceful. Because by some artificial means... Because first thing is that "I am not this body." Still, I am trying to control my senses by some bodily activities. Therefore it is... Some way or other, it is artificial.

Lecture on BG 3.16-17 -- New York, May 25, 1966:

So śreyaḥ-kairava-candrikā... As soon as this bhava-mahā-dāvāgni-nirvāpaṇam, as soon as we get rid of this misconception of identifying this body, then our real blissful life begins, gradually develops just like the moon develops. Śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam.

Vidyā-vadhū-jīvanam means full knowledge, full knowledge. We are hankering after knowledge; then we come to the point of full knowledge. Vidyā-vadhū-jīvanam ānandāmbudhi-vardhanam. Ānanda. We cannot increase ānanda here. In the material sense gratification, ānanda does not increase. If you want some ānanda from sense, for the time being it may give you some pleasure, but at once it decreases. You have no more capacity to enjoy. You see? At once decreases. So it is not ānanda. It is not real ānanda. Ānanda means that will increase, increase. You enjoy and increases. Increases. Ānandāmbudhi-vardhanam. The example is very nice.

Lecture on BG 3.21-25 -- New York, May 30, 1966:

The definition of God is like that in the Vedic literature. Everything has got a definition. So the definition of God is that aiśvaryasya samagrasya. One who possesses full wealth, full wealth, and full strength, full fame, full beauty, full knowledge and full renunciation—He is God.

So Lord Śrī Kṛṣṇa proved. When Lord Śrī Kṛṣṇa was present amongst ourselves, from the history we can see that... If we have to believe the history, then He was in full in everything. He was full in everything. So far as a householder also, when Lord Kṛṣṇa displayed His capacity as a householder... You will be surprised. Perhaps most of you know that He married 16,108 wives. Sixteen thousand... So somebody may be surprised that "How a person can marry 16,108 wives?" Yes. A ordinary person like us or a little more strong person, that is not possible. But when the word omnipotency is applied... God is called omnipotency, so for Him nothing is impossible.

Lecture on BG 4.1-6 -- Los Angeles, January 3, 1969:

Prabhupāda: There are six opulences, transcendental qualification of God. One is that He is full of knowledge. So if God is full of knowledge, how He can be in forgetfulness? That is impossible. Go on.

Madhudviṣa: "Kṛṣṇa remembered acts which were performed by Him millions of years before, but Arjuna could not, despite the fact that both Kṛṣṇa and Arjuna are eternal in nature. We may note herein that a living entity forgets everything due to his change of body."

Prabhupāda: Yes. Another thing to be noted here, that why we forget? We living entities, why we forget? It is a fact that from my past life I have transmigrated to this body. Now I cannot say in my my past life what was my body. This is my nature because I change my body. Just like you can remember some years, say, twenty years, twenty-five years.

Lecture on BG 4.1-6 -- Los Angeles, January 3, 1969:

Sac-cid-ānanda body. Sat means eternal. Cit means full of knowledge. Sat, cit, ānanda. Ānanda means blissful. That is His body. Our body is just the opposite. It is not sat; it is not eternal. It is temporary. And it is not full of knowledge. We are full of ignorance. We do not know what is there beyond this wall. Therefore it is full of ignorance. We are proud of our eyes. If the electricity is immediately gone, we cannot see. So we see, we act, under some conditions offered by the material nature. So we are not fully aware of everything; neither our body is eternal; neither we are blissful. This body is the source of so many diseases. The body is subjected to birth, death. The body is forgetful. The body is suffering old age.

Lecture on BG 4.1-6 -- Los Angeles, January 3, 1969:

So we see, we act, under some conditions offered by the material nature. So we are not fully aware of everything; neither our body is eternal; neither we are blissful. This body is the source of so many diseases. The body is subjected to birth, death. The body is forgetful. The body is suffering old age. So this is not blissful body. But Kṛṣṇa's body—just opposite. His body is blissful, full of knowledge, and eternal. So how can you compare with Kṛṣṇa? It is not possible. Go on.

Lecture on BG 4.3-6 -- New York, July 18, 1966:

This Kṛṣṇa consciousness means that by the process of Kṛṣṇa consciousness we shall revive our original spiritual body. And when we revive our original spiritual body, sac-cid-ānanda-vigraha... (Bs. 5.1). Sat, cit, ānanda. That is the formation of Kṛṣṇa, and that is our formation also. Sat means eternal. Cit means full knowledge. Eternal, full knowledge and ānanda. Ānanda. Ānanda means bliss. Now, we can make distinction from the spiritual body and the material body is this, that as the description of the spiritual body is given, sat-cit-ānanda, eternal, full of knowledge and blissful, so just the opposite number is this material body. It is neither sat, nor cit, nor ānanda. It is not sat. Sat means eternal.

Lecture on BG 4.4 -- Bombay, March 24, 1974:

Satyaṁ śamo damas titikṣā ārjavam, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam (BG 18.42). If we remain perfectly a brāhmaṇa, truthful, clean, satyaṁ śaucaṁ śamaḥ, sense-controlling mind-controlling, satyaṁ śaucaṁ śamo damas titikṣā, tolerance: ārjava, simplicity; jñānam, full knowledge; vijñānam, application of knowledge in life; vijñānam, āstikyam, full knowledge of the Absolute Truth; āstikyaṁ brahma-karma svabhāva-jam (BG 18.42), if we remain in this qualification, brahminical qualification, this is called sattva-sthā, situated in the sattva-guṇa. The rajo-guṇa and tamo-guṇa cannot conquer. In that situation you'll be elevated to the higher planets. This is śāstra says.

Lecture on BG 4.4 -- Bombay, March 24, 1974:

That is described in the śāstra. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Vigrahaḥ means body, form. This transcendental form is made of sac-cid-ānanda. Sac-cid-ānanda. Sat means eternal, eternity. Oṁ tat sat. So sat, cit. Cit means full of knowledge. Full of knowledge here, tāny ahaṁ veda sarvāṇi. This is called cit. He knows everything, past, present and future. Sat, cit, and ānanda. You see Kṛṣṇa's form here, ānanda. He's enjoying. This is real Kṛṣṇa's form. He is always enjoying. Ānandamayo 'bhyāsāt in the Vedānta-sūtra it is said. He's ānandamaya. Kṛṣṇa, real form...

Lecture on BG 4.5 -- Montreal, June 10, 1968:

Sun is always existing, but it is appearing and disappearing. Similarly, we also appear and disappear.

Actually, we are eternal. Both God and the living entities they are qualitatively one, eternal. Sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Sat means eternity, and cit means full of knowledge, and ānanda means full of joy. These are the qualifications of God and living entity. Therefore we are hankering after pleasure. All people are working hard, day and night, for pleasure. Because by constitution, he is pleasureful, joyful. As soon as there is little hindrance to the process of his joyfulness he becomes sorry. This is my nature. Sac-cid-ānanda-vigrahaḥ (Bs. 5.1). But God and the living entity, both being sac-cid-ānanda-vigrahaḥ... Vigraha means form, individuality.

Lecture on BG 4.7-10 -- Los Angeles, January 6, 1969:

Generally, people who are attached to the bodily concept of life are so absorbed in materialism that it is almost impossible for them to understand how the Supreme can be a person. Such materialists cannot even imagine that there is a transcendental body which is nonperishable, full of knowledge, and eternally blissful. In the materialistic concept, the body is perishable, full of ignorance and completely miserable. Therefore people in general keep this same bodily idea in mind when they are informed of the personal form of the Lord."

Lecture on BG 4.9-11 -- New York, July 25, 1966:

Sanātana means which is eternal. So actually there is existence of an eternal nature, like this nature which you are experiencing. And that nature, transcendental nature... The whole Bhagavad-gītā scheme is to take you back to that transcendental nature. Because you are transcendental, you are eternal, you are blissful, you are full of knowledge... Now we are covered. Now we have to go back to that eternal world, which is full of knowledge, full of bliss. So we have to prepare in that way. That is the policy of the human life.

Lecture on BG 4.9-11 -- New York, July 25, 1966:

"This matter is false and temporary, but spirit is eternal." And other ācāryas, just like Rāmānujācārya and Madhvācārya, they came after Śaṅkarācārya, and they established that in the spiritual world there is also life like this, but that is eternal, blissful and full of knowledge.

So here Kṛṣṇa also give us instruction that vīta-rāga-bhaya-krodhāḥ (BG 2.56). There are persons who are too much attached to these material activities. They are called rāga. They are in the atmosphere of rāga. And there are persons who are atmosphere of fear: "Oh, again we have got to..., a personal life?" They are afraid of personal life. They want to make impersonal everything. That is called bhaya. And the first, second... And the third is krodha. They do not believe in any philosophy. "Let us commit suicide. Let us annihilate all this material existence."

Lecture on BG 4.10 Public Meeting -- Rome, May 25, 1974:

It simply... Just like you had your childhood body, boyhood body. Now you have got a body of young man, youthhood body. And again you will get an old man's body, just like I have got. So these bodies are changing. Here everyone can remember that "I had a small body," but that body is not existing anymore. But I know that I possessed such body. Similarly, when this body will be finished, you will accept another body. You may forget it. Death means forgetting. But the body changing of body is going on perpetually, and spiritual life means how to stop this change of body and remain in the spiritual body. That is blissful and full of knowledge.

Lecture on BG 4.10 Festival at Maison de Faubourg -- Geneva, May 31, 1974:

"The Supreme Being, who is called Kṛṣṇa, or all-attractive, He has His body of eternity, full of knowledge and blissfulness." Now, compare your this body. This body is not eternal; it is temporary. It is born at a certain date and it will be finished at a certain date. Therefore it is not eternal. Neither this body is full of knowledge. It is full of ignorance. If I ask you how many hairs you have got on your head, you do not know. Similarly, we have got this body. I am claiming my body, but I am not in full knowledge of my own body. And what to speak of knowing your body or other's body? Not only body, the mind, intelligence, and ego. What is going on in your mind, I do not know. Neither you know what is going on in my mind. We are so ignorant. Therefore this body is temporary and full of ignorance.

Lecture on BG 4.11 -- Bombay, March 31, 1974:

"They have no information of Your lotus feet or You. They do not accept Your personality." Tvayy asta-bhāvād aviśuddha-buddhayaḥ (SB 10.2.32). "Their intelligence is not clear." Aviśuddha. It is still impure. Because they could not understand.

The full knowledge is brahmeti bhagavān iti, brahmeti paramātmeti bhagavān iti (SB 1.2.11). The three things one must know. That is full knowledge. But if you understand partially, either Brahman or Paramātmā... But if you understand Bhagavān... Yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati. This is Vedic injunction. If you understand Kṛṣṇa, the Supreme Personality of Godhead, then you understand Brahman and Paramātmā. But if you simply understand Brahman or Paramātmā, you do not understand Kṛṣṇa. Therefore it is said aviśuddha-buddhayaḥ, intelligence is not yet pure. Ye 'nye 'ravindākṣa vimukta-māninas tvayy asta-bhāvād aviśuddha-buddhayaḥ, āruhya kṛcchreṇa paraṁ padaṁ tataḥ (SB 10.2.32).

Lecture on BG 4.11 -- Geneva, June 1, 1974:

"The God is the chief of the living beings. He is the chief of the persons. He is the chief of knowledge." In this way He is described. Just like we can find out amongst us. One is more intelligent, more in knowledge. In this way you search out. God means the most intelligent, the full of knowledge, full of opulence, everything full.

Now, Kṛṣṇa said in the last stanza, mad-bhāvam āgatāḥ. Mad-bhāvam means "My nature." So Kṛṣṇa's nature, you will find always Kṛṣṇa, He is enjoying with His flute and His associates, His consort Rādhārāṇī and the gopīs. You will never find Kṛṣṇa in morose condition. He is in jubilation always. And because we are also part and parcel of Kṛṣṇa, we have got the propensity to dance with young girls or enjoy the company of the young girls. That propensity is not unnatural. It is natural, jubilation, but because it is in material contact, we cannot enjoy it fully.

Lecture on BG 4.11 -- Vrndavana, August 3, 1974:

Here it is said, "People who are attached to the bodily conception of life are so absorbed in materialism that it is almost impossible for them to understand that there is a transcendental body which is imperishable, full of knowledge and eternally blissful." So we have now surrendered to the bodily concept of life. We have to understand, therefore, what is our spiritual life. The Bhagavad-gītā teaches in the beginning that "You, you have surrendered to the bodily con..., but it is wrong. You'll never be happy. You try to understand your spiritual identification." And surrender to the spiritual energy. That is required. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). Otherwise, you cannot avoid Kṛṣṇa.

Lecture on BG 4.11-12 -- New York, July 28, 1966:

Prabhupāda: Yes. Matter is not eternal, and spirit is eternal. Matter is full of ignorance, and spirit is full of knowledge. Matter is full of unpleasantness, and spirit is full of pleasure, sac-cid-ānanda. That is the difference between matter and spirit.

Janārdana: And what is the difference between spiritual atoms and spiritual bodies? Or are they the same thing?

Prabhupāda: No. Spiritual atom... Just like from the spiritual body, you have developed this material body, similarly, from the spiritual atom, you can develop your spiritual body. Tyaktvā deham. Tyaktvā deham means that giving up this material body, he develops his spiritual body and then goes to the kingdom of God, or Kṛṣṇa. Tyaktvā dehaṁ punar janma naiti mām eti (BG 4.9).

Lecture on BG 4.11-12 -- New York, July 28, 1966:

And as soon as you get spiritual body, all these miseries over. Because your body is no more subjected to birth and death, disease and old age. That life is eternal, full of knowledge, and blissful. That you can get simply by studying the nature of Kṛṣṇa, transcendental nature of Kṛṣṇa. So we are hankering after so many things. We are taking the leadership of this leader, that leader, that leader just to relieve, get relief from our temporary misery. So our duty should be just to get rid of all misery by developing that spiritual body. That should be the aim of life. And that is possible by Kṛṣṇa consciousness. Any other questions? Oh. (break)

Lecture on BG 4.12-13 -- New York, July 29, 1966:

Don't follow your whims. Take the standard advice. Just try to become Kṛṣṇa conscious. Just try to understand Kṛṣṇa, what is Kṛṣṇa. And the result is that after leaving this body, you are no more going to accept any material body, but you enter into the spiritual kingdom and you have your spiritual body which is eternal, full of knowledge and blissful. This is the chance.

So Kṛṣṇa says... Although the chance is there, people, out of foolishness... Exactly this very word has been used in the Seventh Chapter.

Lecture on BG 4.13 -- Bombay, April 2, 1974:

And āstikyam means full faith in the Vedic literature. That is called āstikya. Āstikya generally is called theism. So if one has full faith and full knowledge in Vedas, he becomes theist. If he has no sufficient knowledge in the Vedas, he becomes atheist. So just like Śrī Caitanya Mahāprabhu says, veda nā māniyā bauddha haila nāstika. The Buddhists, they did not accept the authority of the Vedas. Therefore they are called nāstika, or atheist. That is the definition, that if you do not accept the authority of the Vedas, then you become atheist. So this is the brahminical.... One of the brahminical qualification is how to live under the Vedic civilization. That is brāhmaṇa.

Lecture on BG 4.14 -- Vrndavana, August 6, 1974:

Even you imitate, that does not mean you become Kṛṣṇa. This is rascaldom. Kṛṣṇa is not... Na māṁ karmāṇi limpanti. Therefore Kṛṣṇa says, this, janma karma me divyam (BG 4.9). That is all transcendental. Kṛṣṇa's body... Just like sac-cid-ānanda-vigraha (Bs. 5.1). Kṛṣṇa's body is eternal. My body is not eternal. So how can I imitate Kṛṣṇa? Kṛṣṇa's body is eternal, sat. Kṛṣṇa's body is full of knowledge. And I am full of ignorance, my body. I do not know. If there is some disease in the finger. But...

Just like the other day. There was some trouble. Now automatically, the skin is being purified. So I do not know how it is being done. Therefore full of ignorance.

But Kṛṣṇa is not like that. Sat cit. Cit means knowledge. He knows everything.

Lecture on BG 4.19 -- New York, August 5, 1966:

Nothing is, I mean to, can be, can exist in this material world unless it is in Kṛṣṇa. Janmādy asya yataḥ (SB 1.1.1). So these things have to be studied very scientifically and from books like Bhagavad-gītā, Śrīmad-Bhāgavatam, and when he is perfectly learned, then his symptom is that he becomes a, a pure devotee of Kṛṣṇa. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8): "I am the source, fountainhead," Kṛṣṇa says. "I am the source and fountainhead like, of everything. One who understands this science, then he takes to Kṛṣṇa." How? Now, budhā bhāva-samanvitāḥ, with full knowledge, and he becomes a devotee of Kṛṣṇa.

Similarly, so far mahātmā... Mahātmā is a Sanskrit word which is used for great soul. That is also described in the Bhagavad-gītā.

Lecture on BG 4.19 -- Bombay, April 8, 1974:

Pradyumna: (leads chanting) Translation: "One is understood to be in full knowledge whose every act is devoid of desire for sense gratification. He is said by sages to be a worker whose fruitive action is burned up by the fire of perfect knowledge."

Prabhupāda:

yasya sarve samārambhāḥ
kāma-saṅkalpa-varjitāḥ
jñānāgni-dagdha-karmāṇaṁ
tam āhuḥ paṇḍitaṁ budhāḥ

Paṇḍita, paṇḍita means one who knows. Generally, in India the learned brāhmaṇas are called "Panditji." Brāhmaṇa's honorable, I mean to say title is "Panditji". And vaiśya's honorable title: "Sethji." Panditji, Sethji. Even the śūdras, they are given some honor, "Choudhuri." This is Indian system. Everyone is given some honor. Especially in upper India, the brāhmaṇas, even at the present moment, they are addressed as Panditji.

Lecture on BG 4.19-22 -- New York, August 8, 1966:

No. Just like a fire burns everything, similarly, when we act in Kṛṣṇa consciousness, after attainment of full knowledge of Kṛṣṇa consciousness, then just like fire burns everything, similarly, the reaction of our activities will be burned. Jñānāgni-dagdha-karmāṇam. This verse we have already discussed. And the next verse is further explanation of this verse. Tyaktvā karma-phalāsaṅgaṁ nitya-tṛpto nirāśrayaḥ.

Now, whatever we do, we desire some fruit out of it. Anything we do, we expect some result out of it. Sometimes the result may be bad, or sometimes the result may be very good. But a person in Kṛṣṇa consciousness should not be attached either to the good result or bad result because even if I want good result, that is my attachment. And of course, if there is bad result, we haven't got any attachment, but sometimes we lament. That is our attachment.

Lecture on BG 4.19-25 -- Los Angeles, January 9, 1969:

Devotee: "Transcendental Knowledge." Text number nineteen. "One is understood to be in full knowledge whose every act is devoid of desire for sense gratification. He is said by sages to be a worker whose fruitive action is burned up by the fire of perfect knowledge."

Prabhupāda: "One is understood to be in full knowledge whose every act is devoid of desire for sense gratification." The opposite is ignorance. Those who are in knowledge of sense gratification they are devoid of knowledge. Yes. "He is said by sages to be a worker whose fruitive action is burned up by the fire of perfect knowledge." "He is said by sages to be a worker whose fruitive action is burned up by the fire of perfect knowledge."

Lecture on BG 4.19-25 -- Los Angeles, January 9, 1969:

Yes. "He is said by sages to be a worker whose fruitive action is burned up by the fire of perfect knowledge." "He is said by sages to be a worker whose fruitive action is burned up by the fire of perfect knowledge." This is very common thing. Everyone has to act but if he acts in full knowledge then that is perfection of activity.

Just like in our ordinary life if we do business or whatever we do if we are in full knowledge of the state laws and act accordingly, that is perfection of our activities. Go on.

Lecture on BG 4.20-24 -- New York, August 9, 1966:

The formula is that we have to become detached from the result of the work and must be situated in full knowledge, in full knowledge. Unless we are situated in full knowledge, it is not possible to be detached from the work which you are doing. And that detachment and that knowledge, to be situated in full knowledge, is possible when we perform yajña or sacrifice.

Now, today's subject matter is varieties of sacrifices, how we can perform different kinds of sacrifices. And what is the sacrifice? Sacrifice means yajñārthe karma. Just at the present moment our conception is that I am the proprietor of everything. Actually, I am not the proprietor. The Īśopaniṣad says that īśāvāsyam idaṁ sarvam: (ISO 1)

Lecture on BG 4.21 -- Bombay, April 10, 1974:

So this is instructed by Kṛṣṇa, that nirāśīḥ, one should be unnecessarily desireful, more than his necessities of life. This is called nirāśīḥ. Nirāśīḥ. Another meaning is that not very much fond of material enjoyment. And that is possible when he is in full knowledge that "I am not this body. I am spirit soul. My necessity is how to advance in spiritual knowledge." Then he can become nirāśīḥ. These are the items for tapasya, austerity, penance.

People have forgotten now. They do not know what is the austerities. But the human life is meant for that purpose. Tapo divyaṁ putrakā yena śuddhyet sattvaṁ yena brahma-saukhyam anantam (SB 5.5.1). These are the instruction of the śāstra. The human life is meant for tapasya. And tapasya...

Therefore in the Vedic way of life the beginning of life is tapasya, brahmacārī, brahmacārī. A student is sent to gurukula for practicing brahmacarya.

Lecture on BG 4.23 -- Bombay, April 12, 1974:

Without knowledge, ignorance...

Just like a man in knowledge, he never commits any mistake lawfully. So he is not a member or subjected to be punished in the prisonhouse, because he has got full knowledge of the law. If anyone knows.... Even ordinary dealings, just like "Keep to the right, keep to the left." You are driving your car. If you are fully aware that "If I go to the right, it will be criminal," then you are not subjected to be fined, mukta, if you are in full knowledge. Therefore our first business is to be situated in knowledge. Jñānāvasthita-cetasaḥ.

So this knowledge is being imparted by Kṛṣṇa Himself, Bhagavad-gītā. The beginning of this knowledge is when Arjuna accepted Him as guru. Śiṣyas te 'haṁ śādhi māṁ prapannam (BG 2.7). "Now no more friendly talks. I become your disciple."

Lecture on BG 4.23 -- Bombay, April 12, 1974:

Associating means even unknowingly. Just like infection. In medical science there is the word "infection." You may not know, but if you have infected typhoid disease, it will fructify at one moment. So similarly, even if we do not know, if we associate with the material modes of nature, it will be effective. Sad-asad-janma-yoniṣu. Therefore we must have full knowledge how to save oneself from the association, from the infection of this material disease. That is called jñānāvasthita-cetasaḥ. Just like a man who knows hygienic rules and regulation, he does not infect disease. But a man in ignorance, he infects disease and suffers. It is not God's creation. Your creation. If you do not know how to live, then you will infect the infection of the different modes of material nature, and you will have to suffer or enjoy.

Lecture on BG 4.23 -- Bombay, April 12, 1974:

Who are sādhus? That is also described in the Bhagavad-gītā. Sādhur eva sa mantavyaḥ samyag vyavasito hi saḥ (BG 9.30). Who? Api cet su-durācāro bhajate mām ananya-bhāk, sādhur eva sa mantavyaḥ (BG 9.30). That is sādhu. Sādhu means who is fully engaged in the service of the Supreme Lord. He is sādhu. So in this way we have to acquire knowledge. Jñānāvasthita-cetasaḥ. Full knowledge. Then we can avoid the association of the three modes of material nature.

Gata-saṅgasya muktasya. Then we become liberated even in this life, if you are actually situated in knowledge. And how to.... How one can understand that "This man is mukta. He is not associating with any material modes of nature?" How? Yajñāyācarataḥ karma. For yajña, yajñāya. Yajña karma-samudbhavaḥ. Just like I was explaining. You have to perform yajña yajñāya, only for yajña. Yajñārthe. Another place Kṛṣṇa.... yajñārthe karma anyatra karma-bandhanaḥ. If you do not act for yajña, then you be entangled in the karma-bandhanaḥ.

Lecture on BG 4.23 -- Bombay, April 12, 1974:

This is the science. One has to be situated in full knowledge, and full knowledge is.... The beginning of knowledge is that one must understand that "I am not this body." This is knowledge. And if one is working like cats and dogs, thinking himself "I am this body," he has no knowledge. Just like animals. They are not expected to be in knowledge. A man is expected to be in knowledge and he must know that "I am not this body." Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā, tathā dehāntara-prāptiḥ (BG 2.13). So one has to know that "I am not this body, but circumstantially and according to my association with the modes of nature, I am transferring, transmigrating from this body to another body."

Lecture on BG 4.24-34 -- New York, August 12, 1966:

So this struggle for existence is going on because they do not know that their self-interest lies in the understanding of his relationship with the Supreme Lord. And that is also confirmed in the Bhagavad-gītā, bahūnāṁ janmanām ante jñānavān māṁ prapadyate: (BG 7.19) "After many, many births, when a man is actually in full knowledge, he surrenders unto Me," the Lord says. That is the ultimate interest. That is the ultimate knowledge, that one should understand his relationship with Viṣṇu and surrender there. That is... Bahūnāṁ janmanām ante: (BG 7.19) "After many, many births," jñānavān, "who has actually acquired knowledge, he surrenders unto Me," the Lord says.

But sa mahātmā sudurlabhaḥ: "But such a great soul is very rare." The surrendered soul, a man in Kṛṣṇa consciousness, a man surrendered to the control of the Supreme Lord, is very rare. These are instructions we get from Vedic literature.

Lecture on BG 4.34 -- New York, August 14, 1966:

And what kind of surrender? The surrender means full knowledge. After scrutinizingly studying all the process of self-realization or transcendental realization, when one comes to the perfectional point, he understands that vāsudevaḥ sarvam iti: (BG 7.19) "Vāsudeva, Kṛṣṇa, is everything." As it is confirmed in the Brahma-saṁhitā, that

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigraḥaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam
(Bs. 5.1)

Sarva-kāraṇa-kāraṇam means the cause of all causes. Just like my existence. I have got this body. The cause was my father. And the father, his father was cause. You go on searching, father, father's father, his father, grandfather, great-grandfather... Go on searching, searching, searching.

Lecture on BG 4.34 -- New York, August 14, 1966:

Somebody asked me... That, I think, Mr. Moscowitz asked me this question. I answered this point. His inquiry was: "How long it will take to be perfect in Kṛṣṇa consciousness?" So I replied that Kṛṣṇa consciousness can be had in one second, and it cannot be had in thousands of births and deaths. So why? But if we understand this principle that after attainment of full knowledge, I have to ultimately surrender to vāsudevaḥ sarvam iti (BG 7.19), I have to become the, I mean to say, sa mahātmā, a great soul like that, why not immediately surrender to Kṛṣṇa? Why not become immediately the supreme, I mean to say, great soul. Sa mahātmā sudurlabhaḥ. That is a process.

But we are, some of us, or most of us, we are not prepared to accept immediately Kṛṣṇa as the Supreme or we have got many doubts.

Lecture on BG 4.34-38 -- New York, August 17, 1966:

That is the cause of our all miseries.

Otherwise, constitutionally, we are ānandamayo 'bhyāsāt. By nature, we are jolly. Ānandamayo 'bhyāsāt. In the Vedānta-sūtra you'll find. The nature of Brahman is ānandamaya. Sac-cid-ānanda-vigraha. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Sat, cit, ānanda. Sat means eternity, cit means full knowledge, and ānanda means pleasure. This is our constitution. We are all fragmental portion of Kṛṣṇa, the Supreme Lord. Therefore, because He is ānandamaya, sac-cid-ānanda-vigraha, so we are also ānandamaya, sac-cid-ānanda-vigraha. Unfortunately, we have been put in the contact of this material energy. Therefore we are just experiencing the opposite. What is that opposite? That... Sat, sac-cit ānanda. Sat means eternity. So we have got just the opposite, asat. Asat means non-eternity. This body will not exist.

Lecture on BG 4.37-40 -- New York, August 21, 1966:

"Oh, how miserably they are living." But that is the way of covering, covering influence of material nature. I am in miserable life, but I accept it, "Oh, I am very happy. I am very happy." This is called ignorance.

So when one is awakened to the full knowledge, he understands, "Oh, I am not happy. Oh, I want freedom. Oh, there is no freedom. I don't want to die, but there is death. I don't want to become old man. Oh, there is old age. I don't want diseases. Oh, there are diseases." These are the problems, but due to our ignorance we set aside all these big questions of human problems. We take a small problem as very important.

Lecture on BG 4.39-42 -- Los Angeles, January 14, 1969:

You see? Kṛṣṇa directly says that man-manā bhava mad-bhaktaḥ (BG 9.34), and the commentator says, "not to Kṛṣṇa." So how people can understand, you see, a misleading misinterpretation? Otherwise, if you simply study Bhagavad-gītā, you understand these five principles: what is God, "what I am", what is material nature, what is time, and what is work. Then you are in full knowledge. These five things are very nicely explained in the Bhagavad-gītā.

Try to understand. "What I am?" That is explained in the Bhagavad-gītā. Kṛṣṇa says, mamaivāṁśo jīva-bhūtaḥ: (BG 15.7) "They are all My parts and parcels." That is nice, very nice. It is very easy to understand. Part and parcel, that means I am part; He is whole. Part is never equal to the whole, but part is equal in quality. Just like a part, a little part of the ocean water. This is also salty, and the whole ocean water is also salty. So qualitatively the little part and parcel of the ocean water is the same quality. It is not different.

Lecture on BG 4.39-42 -- Los Angeles, January 14, 1969:

If God... Somebody says, "I am God." I am God in this sense, that God is like me. Just like if you say, "I am American," your president is also American, so exactly you are like president, American. There is no harm. But if say, "I am as powerful as President Nixon," that is not applicable. Similarly, "I am God" means I am qualitatively one with God. It does not mean I am as powerful as God. That does not mean. He is the supreme controller. I have got the controlling capacity or I do control in my limited circle, but He is the supreme controller. In this way, if you understand, it is not very difficult to understand what is God, what you are, what is this material nature, what is time, and what is work. And if you understand these five things, then you are in full knowledge. Go on.

Lecture on BG 4.39-42 -- Los Angeles, January 14, 1969:

Simply these understandings will make you liberated. Janma karma (ca) me divyaṁ yo jānāti tattvataḥ, tyaktvā deham (BG 4.9). This liberation means after quitting this body, you are no more going to accept any material body. You are immediately transferred to the spiritual world, and you get your spiritual body. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya (BG 4.9). These things are already explained. So try to understand what is God and what you are, what is this material nature, what is your relationship with material nature, with God, with others, what is this time factor, what is work. Then you are in full knowledge and you become liberated. All right.

Lecture on BG 4.39-5.3 -- New York, August 24, 1966:

Now, people are taking advantage of this and they misusing the position. Therefore Kṛṣṇa, I mean to say, foresaw that this will happen in future because He was speaking this Bhagavad-gītā five thousand years before. So, as He is full knowledge, entire knowledge, because He is God, He knows what will happen in the future. Therefore he gave preference to working order than this sannyāsa order. Lord Caitanya also, He also said that in this age sannyāsa is not recommended.

And if you question me that "Swamiji, why you have taken sannyāsa?" You may ask that question. Yes. So I may tell you frankly that I had no desire to accept this sannyāsa. I never dreamt in my householder... I was a householder. I never dreamt. But circumstantially I was forced to accept the sannyāsa dress just to become a preacher. You see?

Lecture on BG 5.14-22 -- New York, August 28, 1966:

So ramante yoginaḥ anante satyānande. Satyānanda means real happiness. Satyānande. And what is that satyānande? Cid-ātmani. Cit. Cit means knowledge. And ātmā. When the ātmā is developed in full knowledge of Kṛṣṇa consciousness, that sort of happiness is real happiness. Now, bāhya-sparśeṣu asakta, asaktātmā vindaty ātmani. Ātmani means with the soul, with the Supersoul, the relation between the soul and the Supersoul. That is called ātmā. That is called rāsa dance. You have heard about Kṛṣṇa's rāsa dance. That is happiness. In the field of spiritual platform that happiness is realized. So sa brahma-yoga-yuktātmā sukham akṣayam aśnute. Akṣayam means that does not pass away, not flickering, not flickering. Here in the material world all happiness, the so-called happiness, they are all flickering.

Lecture on BG 5.26-29 -- Los Angeles, February 12, 1969:

Working in Kṛṣṇa consciousness is to work with the complete knowledge of the Lord as the predominator. Such work is not different from transcendental knowledge. Direct Kṛṣṇa consciousness is bhakti-yoga and jñāna-yoga is a path leading to bhakti-yoga. Kṛṣṇa consciousness means to work in full knowledge of one's relationship with the Supreme Absolute and the perfection of this consciousness is full knowledge of Kṛṣṇa or the Supreme Personality of Godhead. A pure soul is the eternal servant of God as His fragmental part and parcel. He comes into contact with māyā, illusion, due to the desire to lord it over māyā and that is the cause of his many sufferings. As long as he is in contact with matter he has to execute work in terms of material necessities. Kṛṣṇa consciousness, however, brings one into spiritual life even while one is within the jurisdiction of matter for it is an arousing of spiritual existence by practice in the material world.

Lecture on BG 6.1-4 -- New York, September 2, 1966:

So here it is said, śrī-bhagavān uvāca. Bhagavān means the proprietor of everything and all-powerful, all... He has got all the... All-famous. Nobody can be more famous than God. And all-beautiful, and full of knowledge, and full of renunciation. Full of opulence, at the same time, full of renunciation. Here in the material world you'll find if a rich man has got great opulence, he is not liking to give it up. He's not liking. He does not like to renounce. But in the Supreme Personality of Godhead you'll find full of all opulence, but at the same time, full of renunciation. The six qualifications: proprietor of all opulence, all-famous, all strength, all beauty, all knowledge, and all renunciation. Anywhere you find all these six qualifications in full, He is the Supreme Personality of Godhead.

Lecture on BG 6.1-4 -- New York, September 2, 1966:

That sense is called knowledge. So anāśritaḥ karma-phalam. Sannyāsa, renounced order of life, means one who is in perfect knowledge, he can take sannyāsa. Otherwise, if he takes all of a sudden the renounced order of life, he will create misery for himself and misery for others. In full knowledge, that sannyāsa. So here, how that full knowledge is exhibited after sannyāsa, that is explained here by the Supreme Personality of Godhead. What is that? Kāryam. "It is my duty to become Kṛṣṇa conscious and to serve the cause of Kṛṣṇa. Oh, that is my duty. That is my real duty." When we come to this knowledge, then we become mahātmā, or the great soul. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ. You'll find in the Bhagavad-gītā. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). "After many, many births, when a person, when a soul, is perfectly elevated to the platform of real knowledge, transcendental knowledge," then what does he do?

Lecture on BG 6.6-12 -- Los Angeles, February 15, 1969:

That is an opposite conception of this form. But Brahma-saṁhitā says no. God has form, but He is sac-cid-ānanda-vigrahaḥ. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Sat, cit, ānanda. Sat means eternal. Sat means eternal, cit means knowledge and ānanda means pleasure. So God has form, but He has got a form which is full of pleasure, full of knowledge, and eternal. Now compare your body. Your body is neither eternal nor full of pleasure nor full of knowledge. Therefore God has form, but He has got a different form. But as soon as we speak of form, we think the form must be like this. Therefore the opposite, no form. That's no knowledge. That is not knowledge. Therefore in the Padma Purāṇa it is said that you cannot understand about the form, name, quality, paraphernalia of God with these material senses. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). By your sense speculation, because your senses are imperfect, how you can speculate on the supreme perfect? That is not possible.

Lecture on BG 6.16-24 -- Los Angeles, February 17, 1969:

And that is the perfection of yoga. Devoid of all material desires. If you are simply desiring for Kṛṣṇa where is the scope of material desire? Finished, all material desire finished. You haven't got to try for it artificially. "Oh, I shall not see any nice girl. I shall close my eyes." That you cannot do. But if you fix up your mind in Kṛṣṇa consciousness you are dancing with so many beautiful girls. That's all right, as brother and sister there is no question. This is practical perfection of yoga. Artificially you cannot do.

Simply in Kṛṣṇa consciousness all perfection is there. Try to understand it. All perfection. Because that is spiritual platform. Spiritual platform is eternal, blissful and full of knowledge. Therefore there is no misgivings. Yes, go on.

Lecture on BG 6.16-24 -- Los Angeles, February 17, 1969:

Not motionless, what is called? Moving. But if you want to make him motionless then give him Kṛṣṇa engagement. Then he'll be motionless. And that is realization. Why he should be engaged in Kṛṣṇa consciousness unless he realizes that "I am Kṛṣṇa's. I am not this matter's, I am not this nation's, I am not this society's, I am not this rascal's, I am simply Kṛṣṇa's." Motionless. His full knowledge.

That is my position. I am part and parcel. Mamaivāṁśo jīva (BG 15.7)—all these living entities are My part and parcel. So as soon as you understand that "I am part and parcel of Kṛṣṇa" immediately you become motionless to material activities. Yes.

Lecture on BG 6.35-45 -- Los Angeles, February 20, 1969:

Now, before coming to the point of self-realization, one must take it granted—that is the beginning of Bhagavad-gītā, that he is not this body. That the living entity is not this material body but that he is different from it and his happiness is in eternal life. This life is not eternal. The perfection of yoga system means to get eternal life, blissful life and full of knowledge. That is perfection. So we have to execute any yoga system with that aim. Not that I attend some yoga class to reduce fat or to keep my body very fit for sense gratification. This is not the end of yoga system. But people are taught like that. "Oh, if you practice this yoga system." That you can do if you undergo any exercise process your body will be kept fit. There are so many system of bodily exercise, the system, this weight-lifting system, there are many sporting system, they also keep body very fit. They can digest foodstuff very nicely, they reduce fat.

Lecture on BG 6.35-45 -- Los Angeles, February 20, 1969:

That is explained here. By virtue of divine consciousness. Therefore our present duty is how to make the consciousness divine. That should be our business. If you want divine life, if you want spiritual elevation back to Godhead, back to home, that means eternal life, blissful life full of knowledge, then we have to train ourselves in divine consciousness or Kṛṣṇa consciousness. That you can very easily do by association. Saṅgāt sañjāyate kāmaḥ. If you keep divine association, then your consciousness is made divine. And if you keep hellish association, demonic association, then your consciousness is trained up in that way.

Lecture on BG 6.35-45 -- Los Angeles, February 20, 1969:

That is the duty of human form of life. If we make our consciousness divine, then we are preparing for next divine life. As there are different grades of life, so human form of life is a chance to make your next life completely divine. Completely divine means eternal, blissful and full of knowledge. So automatically by divine consciousness you try to contact the persons who are developing divine consciousness. So this is explained in this verse. Go on.

Devotee: "When the yogi engages himself with sincere endeavor in making further progress being washed of all contaminations, then ultimately, after many, many births of practice, he attains the supreme goal."

Lecture on BG 7.1 -- San Francisco, September 10, 1968:

So Kṛṣṇa says, "I am speaking to you this jñānam," sa-vijñānam. Jñānaṁ te aham sa-vijñānam idam. Sa-vijñānam means "with scientific knowledge." Vakṣyāmy, "I'll say." Yad jñātvā, "If you try to understand this knowledge, or if you understand this knowledge," yaj jñātvā na iha, "not in this material world." Na iha. Because in the spiritual world there is no ignorance. Spiritual life means full of knowledge, full of bliss, eternal life. So therefore Kṛṣṇa says that "If you understand this knowledge, the knowledge of Kṛṣṇa or the science of Kṛṣṇa, or the science of Kṛṣṇa consciousness," yaj jñātvā na iha bhūyo. Bhūyo means "again." Anyaj, "anything more." Anyaj jñātavyam, "understandable," avaśiṣyate, "there remains." That means "If you understand as I am speaking to you, in science, practical and theoretical, if you understand this knowledge, then you'll have nothing to know. There is nothing more knowable to you in this world. That means your knowledge becomes full." Yaj jñātvā neha bhūyo anyaj jñātavyam avaśiṣyate.

Lecture on BG 7.1 -- Los Angeles, December 2, 1968:

Paramam means the supreme. In this dhāma also, they are Kṛṣṇa's dhāma, Kṛṣṇa's planets, but here it is not parama, the supreme. There are troubles. Just like this birth, death, disease, and old age. But if you return to Kṛṣṇa's personal abode, Goloka Vṛndāvana, cintāmaṇi-dhāma (Bs. 5.29), then you get eternal life, blissful life, full of knowledge.

And how that can be attained? Here it is, beginning... Kṛṣṇa says that mayy āsakta-manāḥ: simply you increase your attachment for Kṛṣṇa. Simply this method. These, all these, we are chanting, we are hearing, we are dancing, we're enjoying. Why? Just to detach our life from all nonsense things and attach to Kṛṣṇa. This is the process. This is Kṛṣṇa consciousness. You have to make your mind attached to something. But if you make your mind attached to something nonsense, then the same thing, janma-mṛtyu-jarā-vyādhi (BG 13.9), birth, death, old age, disease.

Lecture on BG 7.1 -- Los Angeles, March 12, 1970:

And as soon as you know Kṛṣṇa, you know everything. Therefore your knowledge is perfect. Is that argument fallacious? You can understand Kṛṣṇa simply by concentrating upon Him. That you can do. Everyone can do that. And as soon as you understand Kṛṣṇa you know everything. So why not take this path? Simple. That is full knowledge. That means eternity.

Here it is said, the exact word in Sanskrit is mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. Mayy āsakta: "If you simply become attached to Me," mayy āsakta-manāḥ... "Your mind should be so trained that you become attached to Me." This is yoga, because yoga means training the mind. To concentrate the mental focus on Viṣṇu or Kṛṣṇa, that is the yoga practice. The pressing of nose or making your head down and legs up, these are means to come to the point of samādhi, Kṛṣṇa consciousness. But they are not yoga itself or end. They are means to the end.

Lecture on BG 7.1 -- Ahmedabad, December 13, 1972:

That is the understanding. Similarly, the localized Paramātmā feature is realized by the yogis. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). And the devotees, they realized directly the Supreme Personality of Godhead, Bhagavān, ṣaḍ-aiśvarya bhagavān, with full richness, full reputation, full strength, full knowledge, full renunciation. This is the meaning of Bhagavān. I have already explained. So that Bhagavān is speaking.

So mayy āsakta-manāḥ pārtha: "Those who have developed attachment for Me, mayy āsakta, only attached to Kṛṣṇa..." That is Kṛṣṇa consciousness, always thinking of Kṛṣṇa. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. This is yoga.

Lecture on BG 7.1 -- Hyderabad, April 27, 1974:

That is described in the Bhagavad-gītā. Na hanyate hanyamāne śarīre (BG 2.20). The spirit soul does not die after the annihilation of this body. That is our position. We are accepting different types of bodies, but we are eternal, part and parcel of the Supreme. Not only eternal, full of knowledge and blissful. This is our position. But at the present moment, because we have got this body, it is no very pleasurable condition. It is miserable condition. There are adhyātmika, adhibhautika, adhidaivika miseries, and always we are under. That we cannot understand. We are thinking that "Things go on like this. Don't bother about these things. Go on. Eat, drink, be merry and enjoy." That means we are living very foolishly. Although the problems are there... I do not wish to die; the death is there. I do not wish to be within the womb of my mother, but I am forced to take a body within the womb of my mother.

Lecture on BG 7.1 -- Hyderabad, April 27, 1974:

That is answered, sac-cid-ānanda-vigraha. Although He comes as a person, but He is not a person like us. He is sac-cid-ānanda-vigraha (Bs. 5.1). That we can understand, study.

What is that sac-cid-ānanda-vigraha? Sat means eternal, cit means full of knowledge, and ānanda means blissfulness. But so far my body is concerned, your body is concerned, they are not sac-cid-ānanda-vigraha. My body, your body, will not exist. Therefore it is asat. It is not sat. My body, your body is full of ignorance. Therefore, it is not cit. It is acit. And my body, your body is not at all pleasing. There are so many troubles. Therefore it is not ānanda. Therefore Kṛṣṇa's body is different from us. Therefore He is controller. We think, "If Kṛṣṇa has got a body, then He must have a body like us." Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11).

Lecture on BG 7.1 -- London, March 9, 1975:

We can catch under certain condition. So therefore our senses are imperfect. Karaṇa apaṭu. Apaṭu means imperfect. Bhrama-pramāda-karaṇāpaṭava, and another defect is vañcana, or cheating. I am so much defective; still, I want to impress others that I have got full knowledge. How you can have full knowledge if you are so defective? Just like a diseased man. He cannot say, "I am perfect in health." That is not possible. Similarly, if we are defective in so many ways, and if I want to become teacher or preacher to give you the truth, then how can I give? This is not possible. So we cannot hear from anyone who is defective. That is not pure knowledge, that is not perfect knowledge. If we hear from some defective, who theorize, "I think," "In my opinion," "Maybe," "Perhaps..." These are nonsense speaking. So almost everyone, the so-called scientists, philosophers, they simply theorize, "I think."

Lecture on BG 7.1 -- London, March 9, 1975:

Although it is said by Kṛṣṇa... Everyone knows that Kṛṣṇa spoke Bhagavad-gītā, and Vyāsadeva recorded it and then put it into the Mahābhārata, this statement. But here Vyāsadeva purposely says... One may not misunderstand that this knowledge is imperfect. Therefore he says, bhagavān uvāca. Bhagavān uvāca means there is no defect. You can accept it as it is and you get the full knowledge. This is the meaning of bhagavān uvāca. Many times he has said. So bhagavān uvāca, and He is speaking about Himself, Bhagavān, Kṛṣṇa, coming here. Yadā yadā hi dharmasya glānir bhavati bhārata, tadātmānaṁ sṛjāmy aham (BG 4.7).

Lecture on BG 7.1 -- London, March 9, 1975:

Paśyaty acakṣuḥ. He has no eyes, but He sees. Then what is that seeing power? That means He has got a different type of eyes, but He has got His eyes. He is not nirākāra, but not ākāra like us. His body is sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Sat, cit, ānanda. Sat means eternal, and cit means full of knowledge, and ānanda means full of bliss. So His body is made of such qualities. Sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Then you can compare your body. If we compare, if I think of my body, it is not sat. Sat means eternal. This body will be finished. So it is not sat. It is asat. Sat means which exists, and asat means which does not exist. Therefore, how you can say Kṛṣṇa's body and my body is the same? No.

Then cit. Cit means knowledge, and our body is full of ignorance.

Lecture on BG 7.1 -- London, March 9, 1975:

We have no knowledge immediately what is beyond this wall. If you ask me what is beyond this wall, then I will have to ask some of my disciples, "What is there beyond this wall?" Therefore it is not cit, not full of knowledge. But Kṛṣṇa knows, He says in the Bha..., vedāhaṁ samatītāni: (BG 7.26) "I know everything past, present, and future." When Arjuna enquired... Kṛṣṇa, Arjuna, he is also playing just like Kṛṣṇa's friend. So he enquired for dissipation of the ignorance that "My dear Kṛṣṇa, You are saying that You spoke this philosophy, Bhagavad-gītā, formerly to the sun-god." Without asking Him, "How did You go? How did You return?" he simply asked that "Kṛṣṇa, I know that You are my contemporary. We are of the same age. And how can I believe that millions and trillions of years ago You spoke to sun-god?"

Lecture on BG 7.1 -- London, March 9, 1975:

How did You return?" he simply asked that "Kṛṣṇa, I know that You are my contemporary. We are of the same age. And how can I believe that millions and trillions of years ago You spoke to sun-god?" So the answer was that "My dear Arjuna, at that time because you are My friend, you were also there, but you have forgotten. I have not forgotten." Therefore He is full of knowledge. We cannot say what we did in our childhood. We have forgotten. This is one of our qualification, forgetfulness. But Kṛṣṇa says that "You have forgotten. Because you are living being, your nature is to forget. But because I am the Supreme Lord, I have not forgotten." Therefore His knowledge is perfect.

Lecture on BG 7.1 -- Fiji, May 24, 1975:

Therefore the śāstra says, īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). And about His form? His form is sat-cit-ānanda. How it is? Now, you can distinguish. Your form, this body, is asat; it will not stay. But Kṛṣṇa's form is sat, just the opposite. And your form or my form is full of ignorance, not cit. But Kṛṣṇa's form is full of knowledge, just opposite. And ānanda. My form is so full of miserable condition of life that I have no ānanda, blissfulness. But Kṛṣṇa's form is blissfulness. You will find Kṛṣṇa's picture always smiling and playing on His flute with His cowherd boyfriends or the gopīs or His mother, Yaśodā, always jolly. Ānanda. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). That is, the Vedānta-sūtra says, "The Absolute Truth by nature is ānandamaya, always jolly."

Lecture on BG 7.1 -- Bombay, December 20, 1975:

Unless you approach a person who is representative of Kṛṣṇa and tattva-darśī, who has seen the truth, jñānī, and full of knowledge, from him you can understand what is Bhagavad-gītā, what is Bhagavān. Otherwise you cannot understand. Nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ (BG 7.25). If you remain covered by the material energy, then you cannot understand Bhagavad-gītā. The purpose of Bhagavad-gītā is to understand real religious life. Religion means the order which is given by God to carry out. That is religion. Those who are unknown of this fact, they are not religious. They may be some faith or some blind belief, but religion means dharmaṁ tu sākṣād bhagavat-praṇitam (SB 6.3.19). Religion means the order or law given by the Supreme Personality of Godhead. That is religion.

Lecture on BG 7.1 -- Bombay, December 20, 1975:

Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). He is not nirākāra; vigraha. Vigraha means form, but His form is different from our form. Therefore He is described as sac-cid-ānanda. Sat means eternal, cit means full of knowledge, and ānanda means full of transcendental bliss, eternal bliss. The beginning is eternal, so eternal life, eternal complete full knowledge and eternal bliss; this is the composition of Kṛṣṇa's body. But mūḍhas, rascals, they think of Kṛṣṇa as ordinary human being. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). Fools and rascals, mūḍhāḥ—mūḍhāḥ means fools and rascals—because they see that Kṛṣṇa is incarnation just like ordinary human being: cousin of Arjuna or nephew of Kuntī, like that. Paraṁ bhāvam ajānantaḥ, Kṛṣṇa comes just like ordinary human being, but that does not mean He is ordinary human being.

Lecture on BG 7.1 -- Bombay, December 20, 1975:

Paraṁ bhāvam ajānantaḥ, Kṛṣṇa comes just like ordinary human being, but that does not mean He is ordinary human being. Therefore Vyāsadeva says bhagavān uvāca. If you consider Kṛṣṇa as ordinary human being, then you are missing the point. And I have already given the definition of Bhagavān.

One of the qualification of Bhagavān is aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ (Viṣṇu Purāṇa 6.5.47), jñāna. He has got full knowledge. He hasn't got to take knowledge from anyone else. Svābhāvikī jñāna. Bhagavān means svābhāvikī jñāna-bala-kriyā ca.

Lecture on BG 7.1 -- Bombay, December 20, 1975:

Svābhāvikī jñāna, all full knowledge He has got. Ahaṁ sarvasya prabhavaḥ (BG 10.8), He is the creator of everything. So how He got this knowledge to float these big, big planets in the air? That is knowledge, that is art. Just like when you float a big aeroplane in the sky, it requires knowledge, it requires technology, art. It is not flying automatically; that is a mistake. So if to float an ordinary airship it requires so much knowledge, so much technology, how much knowledge is there when you see that the biggest planet, the sun is floating in the air, and it is lying in one corner of the sky and exactly in time it is rotating, yasyājñayā bhramati sambhṛta-kāla-cakraḥ? There is knowledge. There is art who has fixed it.

Lecture on BG 7.1-3 -- London, August 4, 1971:

The yoga system... Yoga system is a type of knowledge. Jñānam. Jñānam means knowledge. Jñānaṁ te 'haṁ sa-vijñānam idaṁ vakṣyāmy aśeṣataḥ (BG 7.2). "I'm just trying to explain the knowledge, or the devotional knowledge, or the yoga system, by which you can understand Me perfectly. That I am speaking to you in full knowledge." Jñānam, and sa-vijñānam, "with scientific knowledge." Not that bogus knowledge. Sa-vijñānam. Vijñānam means science. With scientific knowledge. Now, modern days, people are advanced. They like to talk on scientific basis. And here is the Kṛṣṇa's statement: sa-vijñānam, "with scientific knowledge." Vakṣyāmy aśeṣataḥ: "And I shall explain," aśeṣataḥ, "in full explanation, without any reservation." Not that summarily I say something, you do not follow, you do not understand, I finish. No. "I shall fully explain," aśeṣataḥ.

Lecture on BG 7.1-3 -- London, August 4, 1971:

He understands that Kṛṣṇa is everything. Not that he's falsely surrendering. He knows that Kṛṣṇa is everything. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8). Kṛṣṇa says also that "I am the root." Bījo 'haṁ sarva-bhūtānām (Bg 7.10). "I am the root, I am the seed, of everything." Therefore, when one becomes actually wise, full of knowledge, then he surrenders to Kṛṣṇa.

Now, intelligent persons, they will see this instruction of Kṛṣṇa, "Kṛṣṇa says..." That is our method. Our method of acquiring knowledge is to hear from the authority. That's all. Now, who can be better authority than Kṛṣṇa? The Bhagavad-gītā is a book of authority, is acknowledged in every part of the world. Not that simply Indians or Hindus are interested. Any scholar, any philosopher, throughout the whole world. Any religionist, any scientist. Even Professor Einstein, he was interested in Bhagavad-gītā. He was reading it daily.

Lecture on BG 7.1-3 -- Stockholm, September 10, 1973:

With this material body we can move within the universe, material world. But if we want to go to the spiritual world—there is another universe, spiritual world—then we have to get rid from this material encagement and transfer ourself in the spiritual body, in the spiritual world. Then we get actually eternal life, blissful life, full of knowledge. This is our Kṛṣṇa consciousness movement.

So we request you to read our books. We have got many volumes of books, but we are giving information to the people of the world that "You can get out of this entanglement of birth, death, old age and disease and be transferred to the spiritual world, where you can live eternally with blissful life and full of knowledge."

Thank you very much. Hare Kṛṣṇa. (break)

Lecture on BG 7.2 -- San Francisco, September 11, 1968:

Kṛṣṇa consciousness, then you'll have nothing to know. That means you'll have complete knowledge. We are hankering after knowledge, but if we are in knowledge of Kṛṣṇa consciousness, if we know Kṛṣṇa, then all knowledge is included.

So tac-chakti viṣaya vivikta-svarūpa viṣayakaṁ jñānam. You'll have full knowledge about the constitutional position of yourself, this material world, the spiritual world, God, our interrelationship, time, space, everything. There are many things to be known. But the principal thing is that the God, the living entities, time, work, and this material energy. These five things are to be known. You cannot deny that "There is no God." God is controller, supreme controller. You cannot say that you are not controlled. There is controller. Just like in the state, you cannot say there is no controller. There is controller. In every street, in every house, there is control, government control. Suppose this store, here is also government control.

Lecture on BG 7.2 -- San Francisco, September 11, 1968:

Everywhere, wherever you want to receive something, you have to be controlled or you have to be surrendered to the rules and regulation. Just like in our class we are imparting some lessons from the Bhagavad-gītā, and if you do not follow the rules and regulations of this class, it is not possible to receive the knowledge. Similarly, the full knowledge of the controller and the process of controlling can be understood when one is surrendered like Arjuna to Kṛṣṇa. Unless one is surrendered soul, it is not possible. You always remember that Kṛṣṇa, Arjuna surrendered himself to Kṛṣṇa. Śiṣyas te 'haṁ śādhi māṁ prapannam (BG 2.7). So therefore Kṛṣṇa is also speaking to him.

Actually, these discussions of scripture is not to be acted unless there is relationship between the speaker and the audience. So audience means the disciples. Disciple means who accepts the discipline. Śiṣya. Śiṣya. The exact Sanskrit word is śiṣya. A śiṣya means... There is a verb, Sanskrit verb, which is called śās.

Lecture on BG 7.2 -- Nairobi, October 28, 1975:

So whom shall I...? Where shall I go?" No. You shall go to a guru—samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham (MU 1.2.12). You shall go to a guru who is brahma-niṣṭham, a great devotee. He is guru, not a so-called guru, gold-making guru. (laughter) Then another cheater. You see? So the Vedic injunction is brahma-niṣṭham. That is guru, one who has full knowledge in Brahman. Athāto brahma jijñāsā. So here also in the Bhagavad-gītā you'll find who is guru. Tattva-darśinaḥ. Tad-vijñāna... Tattva-darśinaḥ, one who has seen the truth. Never says this magic player, no. Tattva-darśinaḥ. This is the greatest magic, brahma-niṣṭham. That is the greatest magic, how to become fixed up in Brahman. That is called brahma-bhūtaḥ prasannātmā (BG 18.54). As soon as you become brahma-niṣṭham, fixed up in Brahman, then all your miserable condition finished. Prasannātmā. That is the sign. Everyone is trying to be very happy. So that you can be by brahma-niṣṭham, by understanding that you are Brahman.

Lecture on BG 7.3 -- Montreal, June 3, 1968:

Just like Kṛṣṇa's body is described in the Brahma-saṁhitā and other Vedic literatures that īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Sac-cid-ananda-vigrahaḥ means His body is made of spiritual eternity, sat, and cit, full of knowledge, and ānanda, and full of bliss. In the Vedānta-sūtra also, it is stated about the Supreme Personality of Godhead, or the Absolute Truth, as ānandamayo 'bhyāsāt: "By nature He is full of bliss, the Absolute Truth, Absolute Person." You see the Kṛṣṇa's picture: ānanda-cinmaya-rasa-pratibhāvitābhiḥ (Bs. 5.37). He's enjoying in blissfulness. This Rādhā and Kṛṣṇa, this is enjoyment, but this enjoyment is not like here, the young boys and girls, they enjoy. It is not like that because here the ānanda is temporary, it is not eternal, but that ānanda, rādhā-kṛṣṇa-praṇaya-vikṛtiḥ, is eternal blissful. So Kṛṣṇa is canvassing everyone that "You come to Me. Here also you will have this eternal ānanda, eternal blissfulness."

Lecture on BG 7.3 -- London, March 11, 1975:

Simply try to understand and study Kṛṣṇa. And Kṛṣṇa is giving about Himself. You haven't got to speculate just like so many theosophists and philosophers and theologists, and they are trying to speculate to understand what is God. Why you are speculating, wasting your time? Why not take full knowledge here? Everything is ready. No, that they will not take. They will speculate. So let them speculate. They will never be successful. But if you want success, you Kṛṣṇa conscious men, then you read Bhagavad-gītā thoroughly and understand and try to understand Kṛṣṇa perfectly. You'll understand because Kṛṣṇa is giving His own identity, identification, what He is. Then where is the difficulty? And if you understand Kṛṣṇa, you become perfect. You become perfect, So perfect that... Janma karma ca me divyaṁ yo jānāti tattvataḥ (BG 4.9). If you understand Kṛṣṇa in truth, then immediate benefit is that tyaktvā dehaṁ punar janma naiti (BG 4.9).

Lecture on BG 7.3 -- London, March 11, 1975:

Then where is the difficulty? And if you understand Kṛṣṇa, you become perfect. You become perfect, So perfect that... Janma karma ca me divyaṁ yo jānāti tattvataḥ (BG 4.9). If you understand Kṛṣṇa in truth, then immediate benefit is that tyaktvā dehaṁ punar janma naiti (BG 4.9). You have to give up this body. It is a fact. But after giving up, this is your last material body. No more material body. Your spiritual body.

So why not try one life to get back your spiritual life, get back your spiritual body, sac-cid-ānanda-vigrahaḥ (Bs. 5.1), and live eternal, blissful life with full knowledge and live with Kṛṣṇa and dance with Kṛṣṇa, eat with Kṛṣṇa? Why you are missing this opportunity? This is our solicitation to everyone.

Lecture on BG 7.4 -- Vrndavana, August 10, 1974:

And the soul is very small magnitude finer. Keśāgra-śata-bhāgasya śatadhā kalpitasya ca (CC Madhya 19.140). So everything is explained in the Śrīmad Bhagavad-gītā. If we accept, then we get full knowledge. The beginning of the Bhagavad-gītā... In this chapter, Kṛṣṇa says, asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu: (BG 7.1) "Without any doubt and in full, as you can understand Me, I am going to explain."

So these five elements, gross elements, bhūmir āpo 'nalo vāyuḥ kham..., kham. And finer than..., manaḥ, buddhiḥ, ahaṅkāraḥ, mind, intelligence and false ego. False ego means I am identifying with this matter, which I am not. Therefore ahaṅkāra. This ahaṅkāra is false ahaṅkāra, which I am not. I am accepting that I am this body, but actually I am not. Therefore I am saying, it is false ego.

Lecture on BG 7.4 -- Nairobi, October 31, 1975:

Anyone who does not know what is Bhagavad-gītā and Kṛṣṇa, he is a rascal. He is not a prophet. He's a rascal. Nobody can become prophet without full knowledge of Kṛṣṇa. Not that everyone will become and be a prophet, no. That is stated in the Bhagavad... Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15). Anyone who has not surrendered to Kṛṣṇa, he is a narādhama. How he becomes a prophet? (laughter) Just see. Don't bring so-called prophets. They are all narādhamas, lowest of the mankind—and he is prophet. No. Prophet is not so cheap. Don't be misguided by these rascals. Kṛṣṇa says—it is not our manufacture—the sign, that anyone who does not know about Kṛṣṇa and he has not surrendered to Kṛṣṇa, he is narādhama.

Lecture on BG 7.11-16 -- New York, October 7, 1966:

So the simple thing is that father has to surrender, er, the son has to surrender to the father. Simple thing. And the father, what kind of father? He is not ordinary father. He is Bhagavān. Bhagavān means possessing full power, full strength, full wealth, full knowledge. He's not ordinary father. He is not like material father, a poor father without any knowledge. But here is the father who is full of knowledge, full of opulence, and we have to surrender to such father. Don't you think yourself to be lucky to go to such a father and enjoy His property? Why you are so fools? This foolishness, why they are so much fools, that is described in the next verse.

Lecture on BG 7.18 -- New York, October 12, 1966:

One, if he becomes the devotee of the Lord, all good qualities automatically will develop because he is good. By nature a living entity is the perfect good, but due to the contamination of the lust, he has become vicious. He has become vicious. By nature he's not vicious; he's perfect. Because he's part and parcel of the gold, he's gold. By outward covering he has become something nonsense.

So this is the process. We are trying to, I mean, to introduce in the modern society Kṛṣṇa consciousness, and that will make us all-perfect, happy, and after leaving this body we shall enter into the kingdom of God, where there is eternal life, bliss and full knowledge.

Lecture on BG 8.5 -- New York, October 26, 1966:

They are there. But His form is not like your form or my form. The Brahma-saṁhitā says, sac-cid-ānanda-vigraha (Bs. 5.1). His form is full of bliss, and full of knowledge, and eternal. But this body, this body, our body, is neither eternal, neither full of knowledge, neither blissful. So we can distinguish what is the form of God. Sac-cid-ānanda. Sat. Sat means eternal, cit means full of knowledge, and ānanda means full of blissfulness.

So this body is neither blissful, neither eternal, nor full of knowledge. It is full of ignorance and full of miseries and not permanent; temporary. So God hasn't got such body. Therefore sometimes it is said in the Vedic literature: formless.

Lecture on BG 8.5 -- New York, October 26, 1966:

Muktvā kalevaram, yaḥ prayāti. "Anyone who passes away from this body..." So what is the result? Yaḥ prayāti sa mad-bhāvam. Mad-bhāvam means he gets the next body just like Kṛṣṇa. That means that sac-cid-ānanda-vigraha (Bs. 5.1), eternal body, blissful life, and full of knowledge. Yaḥ prayāti sa mad...yāti. He attains, yāti. Nāsty atra saṁśayaḥ (BG 8.5). Do not be doubtful. It is fact.

How it is fact? The next verse says... It is not a fact because somebody is thinking of Kṛṣṇa, he gets a body like Kṛṣṇa and goes to the Kṛṣṇa's abode. But it is the general rule. What is that? Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram (BG 8.6). Anyone, at the time of his death, the mind, being absorbed by some kinds of thought, so he gets the body. And there are instances. Just like Bharata Mahārāja.

Lecture on BG 8.5 -- New York, October 26, 1966:

So there are 8,400,000's of different bodies. So mad-bhāva, mad-bhāva means the nature, Kṛṣṇa's nature. You keep your individuality, but you get Kṛṣṇa's nature. And what is Kṛṣṇa's nature? Kṛṣṇa's nature is always blissful. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Always joyful. So you get a body of joyful, full of knowledge, and eternal. Not that you become Kṛṣṇa. You get exactly the same bodily constitution as Kṛṣṇa has got. That is sac-cid-ānanda-vigrahaḥ (Bs. 5.1). As we are, even at the present moment, we are particle Kṛṣṇa. Kṛṣṇa is vibhu, the whole. We are aṇu, we are small. Similarly, as now we have got this material body, if we pass our life in Kṛṣṇa consciousness, we get our spiritual body, which is not different from the soul. A clear example: just like a man put into the water is raised from the water and placed in the land. So in the land he is happy. Similarly, because we are spirit soul, we are in a very unfavorable condition of this material world.

Lecture on BG 8.12-13 -- New York, November 15, 1966:

They are not interested to get promotion in any planet where there is death, never mind the long duration of life there is. They want, just like God, sac-cid-ānanda-vigraha. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). The God's body is sac-cid, sac-cid-ānanda. Sat means eternal, and cit means full of knowledge, and ānanda means full of pleasure. We have got our pamphlet—most of you might have seen—Kṛṣṇa, the Reservoir of all Pleasure. Similarly, if we transfer our body, our self, leaving this body to the spiritual world, in the Kṛṣṇa planet, or any other spiritual planet, then we get the similar body, sac-cid-ānanda: eternal, full of knowledge and full of bliss.

Lecture on BG 8.12-13 -- New York, November 15, 1966:

Our position is. So that small part remains with the brahma-jyotir as if mixed up, homogeneous, although...

So difficulty is as living entity, we want enjoyment. Because I am not only simply existence. I have got bliss. Sac-cid-ānanda. I am, I am composed of three spiritual existence. I am eternal, and I am full of knowledge, and I am full of bliss. So those who enter into that impersonal effulgence of the Supreme Lord, they can remain eternally and with full knowledge that "I am now mixed up. I am now homogeneous with the Brahman. Bas." But they cannot have that eternal bliss because that part is wanting. So the difficulty is that when he feels... Just like you, if you are confined in a room alone, you may go on, you may engage yourself in reading some particular book or in some particular thought, but still, you cannot remain alone for all the years and all the time. That is not possible. You'll find some association. You'll find some association, recreation. That is our nature.

Lecture on BG 8.12-13 -- New York, November 15, 1966:

You can, you can manufacture something which will accelerate death, but you cannot manufacture anything which will stop death. That is not in your power. So those who are intelligent enough, they are not concerned with these four things, janma-mṛtyu-jarā-vyādhi: (BG 13.9) birth, death and old age. They are concerned to have a spiritual life, complete, full of bliss and full of knowledge, and that is possible when you enter into the spiritual planets. That will be explained.

Lecture on BG 8.15-20 -- New York, November 17, 1966:

Oh, that same very thing is again confirmed here, punar janma na vidyate: "Oh, there is no more rebirth, no more. You get your eternal life."

We should be very serious about this problem, how to get our eternal life, blissful, and full of knowledge. That is the duty of human life. We have forgotten this, what is our aim of life. Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). They do not know that their interest, self-interest is how to get that eternal, blissful life in the spiritual planets. That is his interest. Why they have forgotten? Durāśayā ye bahir-artha-māninaḥ. The people have been entrapped by this material glimmer, by skyscraper and big factories and political activities, these..., entrapped, although he cannot live. He knows that "However skyscraper I may make, I'll not be allowed to live here. I'll have to leave it, and I do not know where I am going." Therefore the solution is that we should not spoil our energy for having a skyscraper.

Lecture on BG 8.20-22 -- New York, November 18, 1966:

One who always absorbed in Kṛṣṇa consciousness, and if by fortune at the time of death he thinks of Kṛṣṇa, he is at once transferred within a second. That is the process.

Therefore if we at all want to go, that spiritual sky, and attain real life, eternal life, blissful life, and full of knowledge, sac-cid-ānanda-vigrahaḥ... Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). The Lord has got this body, sac-cid-ānanda-vigrahaḥ. We have also that sort of body, but it is very small. Now it is covered by this matter, by this dress, and if we some way or other able to give up this false dress, then we reach that spiritual kingdom, God's kingdom. That is paramāṁ gatim. Yaṁ prāpya: "If you can reach there, if you can achieve that perfection," yaṁ prāpya na nivartante, "if at once you go, you cannot..., no more to come back. No more to come back." Yaṁ prāpya na nivartante tad dhāma paramaṁ mama: "That is My superior abode."

Lecture on BG 8.21-22 -- New York, November 19, 1966:

That is my desire, heart's desire. I want. I want that. Why you want that? Because you have got the right to have that prerogative. You have got the right. Therefore you want. You are eternal. You are blissful. You are full of knowledge. Simply you are covered by this material entanglement. Therefore you have forgotten yourself. Now, here is the chance. Here is the chance to take advantage and revive my original status of life, original status of life. Here it is clearly said, yaṁ prāpya na nivartante: "If you somehow or other can approach that spiritual atmosphere, then you haven't got to return again in this land of miseries of the atmosphere."

Lecture on BG 9.1 -- Melbourne, April 19, 1976:

In the water there are 900,000 forms. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. Amongst the trees, plants, there are two million forms. So there are hundred and thousands of forms in the material world. But in the spiritual world the form is sac-cid-ānanda-vigraha. Every form is eternal, full of knowledge and full of bliss. That is the difference between material world and spiritual world. Material world means... Although the varieties are there in the spiritual world... There are also trees, as we have got here trees. But there the forms are spiritual form, and here they are material form. Material form and spiritual form, what is the difference?

Lecture on BG 9.1 -- Melbourne, April 19, 1976:

Our existence, body, should have been like Kṛṣṇa. Because Kṛṣṇa is the original father, the son's body is as good as the father's body. But when we learn from the śāstra that īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1), His form is eternal, full of bliss and knowledge, and when we compare our, this body, material body, it is neither eternal, neither full of knowledge, neither full of bliss.

This is aśubha. The aśubha means it is not śubha. If his body would have been auspicious, then this body would continue to exist because we are eternal. These things have been described very vividly in the second chapter. Na hanyate hanyamāne śarīre (BG 2.20). Because we are dull brain... There is no education actually. The modern education means simply a craftsmanship. If you can prepare a nice motor car, oh, that is advancement of the... And what is this?

Lecture on BG 9.11 -- Calcutta, June 30, 1973:

Because the human life, the perfection of human life is to accept jñāna and vairāgya. That is perfection. In our Vedic civilization, this is the process, perfection. There are different stages of life. Brahmacārī, gṛhastha, vānaprastha, sannyāsa. So what is the sannyāsa law? Sannyāsa means perfection. Jñāna and vairāgya. Who can take sannyāsa, renounced order, unless he has got full knowledge? As Śaṅkarācārya explains, brahma satyaṁ jagan mithyā. Unless one understands fully that "Our these material engagements, they are simply waste of time." He can attain perfection knowledge. Jñāna-vairāgya-yuktāya (SB 1.2.12). Unless there is perfection of knowledge, jñāna, there cannot be vairāgya. And unless there is vairāgya, unless you become detestful of this material existence, there is no question of liberation. Jñāna-vairāgya-yuktāya.

Lecture on BG 9.29-32 -- New York, December 20, 1966:

The real destruction is that when we lose our spiritual consciousness, we lose our identity, that is destruction. That is destruction, that now, in our material conception of life, we are practically destroyed because, destroyed in this way, because as spiritual being, I have got my eternal life, I have got my blissful life, I have got my knowledge, full knowledge, but here I am living in a wretched condition that my life is not eternal, I am not blissful, and I am not in full knowledge. So don't you think that we are already destroyed? We are thinking that "I am very much advancing in civilization," but unless you revive your original life of eternity and full knowledge and bliss, you should know that you are not advancing; you are being defeated by the illusory energy. This is destruction. Destruction of my real life is materialism.

Lecture on BG 9.29-32 -- New York, December 20, 1966:

We do not know how we are being kicked up like a football from one place to another, one place to another. This is all false notion. How long I shall remain here?

Therefore this is the only way, Kṛṣṇa consciousness, to become perfect. Perfection means to attain spiritual life, eternity, blissful, and full of knowledge. That is waiting us. That is waiting us. Why should we refuse it? It is not a theory. Don't think that Bhagavad-gītā is something, imaginary thing. No. People have taken to it. They have practiced. They have attained success. It is coming on since a very, very long time. It was first advised to the sun-god. Then, after many, many millions of years, again, five thousand years before, it was advised to Arjuna. So it is coming down. It is accepted by all great ācāryas of India, and it is being followed, still being followed. So take it. Don't be destroyed. Take to Kṛṣṇa consciousness, and you will be saved. You will be saved from this destruction in the material...

Lecture on BG 13.1-2 -- Bombay, September 25, 1973:

In the Western countries, Europe and America, they have made sufficient arrangement for living materially very happy, but that has not been possible. They are also disappointed, confused. So materially you cannot be happy. You must know. You must have full knowledge what you are, what is this body, how you'll be happy. Then your life is successful. If you live like cats and dogs and try to adjust things like cats and dogs, that is a waste of life, waste of time.

Therefore kindly try to understand Bhagavad-gītā. There is full of knowledge. The knowledge is given by the most perfect, the Supreme Personality of Godhead. There is no deficiency. In the knowledge received from imperfect person there are four deficiencies: illusion, mistake, cheating and imperfectness. So from so many deficiencies... You cannot get full knowledge, perfect knowledge from an imperfect person. You have to receive knowledge from the perfect.

Lecture on BG 13.3 -- Paris, August 11, 1973:

What is knowledge and what is the object of knowledge. Jñānam jñeyam. Kṣetra, field of activities, kṣetrajña, the worker on that field, kṣetra, kṣetrajña, and prakṛti, nature, and the puruṣa. Material nature and puruṣa means the enjoyer. Six question. Of course Bhagavad-gītā is each and every word and letter is full of knowledge. But these six inquiries, if actually can understand the six items, he becomes the perfect knower. That is said by Kṛṣṇa: yat taj jñānaṁ mataṁ mama. Jñānam means knowledge. So if anyone can understand the six items, then he is in full knowledge.

Yat taj jñānaṁ mataṁ mama. "You have asked me, Arjuna..." And bhagavān uvāca, and the Supreme Personality of Godhead speaking. Not only speaking, He says, just like a gentleman... Whatever He says is perfect but still He says, "This is My opinion." "This is My opinion." Now my opinion you can take or not take, that is up to you. But who can give better opinion than Kṛṣṇa?

Lecture on BG 13.3 -- Paris, August 11, 1973:

Now in the previous verse, śrī bhagavān uvāca. Vyāsadeva could have said "kṛṣṇa uvāca," Kṛṣṇa said. No. He has purposefully said "bhagavān." Kṛṣṇa, you may not like, but He is the Supreme Personality of Godhead, Bhagavān, with six opulences. One of the opulence is full knowledge. Aiśvaryasya samagrasya vīryasya yaśasaḥ sriyaḥ jñānam (Viṣṇu Purāṇa 6.5.47). Kṛṣṇa is complete in knowledge. Sarvajñam. Janmādy asya yataḥ anvayad itarataś cārtheṣv abhijñaḥ (SB 1.1.1). God means abhijñaḥ. He knows everything. You cannot hide anything from God. That is abhijñaḥ. Vāsudeva. Vāsudeva sarvam iti sa mahātmā sudurlabhaḥ. One who can understand Vāsudeva. Sa mahātmā sudurlabhaḥ. Such great saintly person is very rare who can understand Kṛṣṇa.

Lecture on BG 13.3 -- Paris, August 11, 1973:

Throughout the whole universe, throughout the whole creation, in any corner, in any place, whatever is going on, Kṛṣṇa knows. That is the difference between Kṛṣṇa and myself. I do not know even what is going on within my body. And still I am claiming I am God. How rascal. Just see, imagine. God's one opulence is that is full knowledge. Aiśvaryasya samagrasya vīryasya yaśasaḥ sriyaḥ jñānam (Viṣṇu Purāṇa 6.5.47). This rascal god, so-called god, you ask him, "Can you say what I am feeling now or what are my pains and pleasures?" Can he say? And still he's claiming God. But Kṛṣṇa says, kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata. "I am in every, every body." I am also within this body and Kṛṣṇa is also within this body. Kṛṣṇa... As you are within your body, similarly Kṛṣṇa is also within your body.

So myself, I am called ātmā. And Kṛṣṇa is called Paramātmā. Therefore there are two words: Paramātmā and ātmā. Ātmā is also individual.

Lecture on BG 13.5 -- Bombay, September 28, 1973:

I have no qualification of a brāhmaṇa, but still, I say, "I'm brāhmaṇa." But they are called dvija-bandhu, dvija-bandhu. You cannot say. Brahma jānāti iti brāhmaṇaḥ. If you have got full knowledge of Brahman, then you are a brāhmaṇa. Jñānaṁ vijñānam āstikyaṁ brahma karma svabhāva-jam (BG 18.42). And Nārada Muni says that these qualifications can be acquired by others also. As a son of a brāhmaṇa can, by bad association, disqualify himself, similarly, a son of a non-brāhmaṇa, he can qualify himself. It is education. It is not that it is monopoly by a certain section, no. That is not the Vedic injunction.

Vedic injunction is, as it is in the Bhagavad-gītā: catur-varṇyaṁ māyā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). Guṇa-karma. You must have the qualities of a brāhmaṇa or a kṣatriya or a vaiśya or a śūdra. There are four divisions of the society.

Lecture on BG 13.6-7 -- Montreal, October 25, 1968:

Then "If I am not matter, then I am God." Oh, then Kṛṣṇa says, "No. That is your false pride. You are not God." Adambhitvam. Amānitvam adambhitvam ahiṁsā (BG 13.8). Then nonviolence. As soon as one is a realized soul, he will be nonviolent. These are the different stages of acquiring knowledge. And when one is in full knowledge of Kṛṣṇa consciousness, he becomes qualified with all the good qualities, all the good godly qualities. The Bhāgavata says, yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ (SB 5.18.12) If one is actually in Kṛṣṇa consciousness, then all godly, good qualities will develop. Because we are part and parcel of God, the godly qualities are there. It is simply covered. Just like the fire is covered by ashes. If you fan out the ashes, then the fire comes out. Similarly, spirit soul is pure. So when he comes to Kṛṣṇa consciousness, then he becomes pure soul.

Lecture on BG 13.19 -- Bombay, October 13, 1973:

Here it is also said, same thing, explained. Mad-bhakta etad vijñāya mad-bhāvāyopapadyate (BG 13.19). Mad-bhāva, "My nature." What is that nature? Sac-cid-ānanda-vigrahaḥ. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). He has got a body which is eternal, sat, and cit, full of knowledge. Sat, cit, and ānanda, full of blissfulness.

So we are also searching after, because we are part and parcel of Kṛṣṇa, we are also trying to become eternal. We are making scientific improvement how to live long. Nobody wants to die. That is also described previously. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). Actually we are making struggle. hard struggle, just to conquer over this miserable condition of life, janma-mṛtyu-jarā-vyādhi. But that is not possible. Janma-mṛtyu-jarā-vyādhi, you can conquer when you get the same nature as that of Kṛṣṇa. Mad-bhāvāyopapadyate.

Lecture on BG 13.19 -- Bombay, October 13, 1973:

Similarly we are also as good as Kṛṣṇa because we are part and parcel of Kṛṣṇa. Acintya-bhedābheda. That is the philosophy of simultaneously one and different. We are one with Kṛṣṇa in the sense by quality. As Kṛṣṇa is sac-cid-ānanda, eternal life, blissful life, knowledge, full of knowledge, we are also like that in minute quantity, not like Kṛṣṇa. But there is the same quality. But now we are covered by this material energy. That Kṛṣṇa is never covered. That is the difference between Kṛṣṇa and ourselves although the quality is the same.

But we are prone to be covered. But Kṛṣṇa is not prone to be covered. Otherwise, why should we take lessons from Kṛṣṇa? If He's also like one of us, then what is the use of taking knowledge from Him? There is no use.

Lecture on BG 13.22 -- Bombay, October 20, 1973:

If you are intelligent, then you should try, you should engage your life, how to get out of this cycle of birth and death. Tapo divyaṁ putrakā yena śuddhyet sattvam (SB 5.5.1). We have to purify our existence so that we can revive our original position of eternal life, blissful life, full of knowledge. That is our requirement.

So modern civilization, they have no such information. Everyone is trying to improve his condition according to the quality. But that is not improvement. Real improvement is how to get out of this cycle of birth and death. That is real improvement. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam. Thank you very much. So I will have to go with Mr. Ganatra. You can have your ārati.

Lecture on BG 13.22-24 -- Melbourne, June 25, 1974:

Or even find ten thousand. Still what it is? There are two millions. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. This is knowledge.

So if we read the Vedic literature, and you get full knowledge, and the essence of Vedic literature is Śrīmad-Bhāgavatam. And the Bhagavad-gītā is the preliminary study of Śrīmad-Bhāgavatam. ABCD. This Bhagavad-gītā is the ABCD of knowledge. This is entrance examination, matriculation examination, school-leaving examination. And Śrīmad-Bhāgavatam is graduate. When you become graduate in spiritual knowledge, then you can understand Śrīmad-Bhāgavatam. And when you have passed your Bachelor degree, when you are post-graduate, that study is Śrī-Caitanya-caritāmṛta.

Lecture on BG 16.7 -- Hawaii, February 3, 1975:

That is called śūdra. Try to become brāhmaṇa. That is the meaning. It is not prohibited that one cannot become brāhmaṇa. No, one can become brāhmaṇa. If he gets association of a brāhmaṇa, if he agrees to be trained up by a brāhmaṇa, he can become brāhmaṇa. And brāhmaṇa means brahma jānāti iti brāhmaṇa, not by birth. Anyone who has full knowledge of the Supreme, he is brāhmaṇa. Janmanā jāyate śūdraḥ. By birth everyone is śūdra. Even if he's born in a brāhmaṇa family he is śūdra. Janmanā jāyate śūdraḥ saṁskārād bhaved dvijaḥ. The saṁskāra means purification. That is satyaṁ śaucam. But the asuras, they do not want to be purified. They want to remain in the degraded stage of life. That is the difficulty.

Lecture on BG 16.11-12 -- Hawaii, February 7, 1975:

Eternal. Eternal life. And cit means knowledge. So in this material body we have no knowledge. Even if we have got..., now imperfect knowledge, limited knowledge. But in the spiritual life you have got full knowledge. That is spiritual life. And ānanda.

Here is no ānanda. In this material world... Ānanda means pleasure, bliss, but here it is not possible. First of all, you have to die. You may manufacture some so-called ānanda, but you'll die. Now, suppose we are dancing here, and if we understand that immediately death will take place, then we shall not be able to enjoy the dancing. Immediately the anxiety will come. So here, ānanda, there is no ānanda. Why there is ānanda? This body is subjected to so many miserable condition of life. We become hungry, we become thirsty, there is death, there is fearfulness, there is enemy—so many things.

Lecture on BG 18.41 -- Stockholm, September 7, 1973:

And that first-class man is described here, śamo damas tapaḥ: he is able to control the mind, he is able to control the senses, tapaḥ, he has undergone austerities, tapaḥ. Śaucam, he is always clean, outside and inside, śaucaṁ kṣāntiḥ, always peaceful, ārjavam, simplicity, and jñānam, full of knowledge, vijñānam, practical application of knowledge in life, jñānaṁ vijñānam āstikyam, and firmly convinced about the existence of the Supreme Lord. These are the qualification of the first-class man. Brahma-karma svabhāva-jam. These are the qualities.

Lecture on BG 18.41 -- Stockholm, September 7, 1973:

One should be not agitated by a single cause. Tolerant, and similarly, simplicity. He should be so simple. It is said simplicity: even the enemy inquires from him some secret thing, he'll say, "Yes, it is like this." Simplicity. And jñānam full knowledge. Full knowledge, what is this world, what I am, what is my relation with this world, what is God, what is my relation with God. Everything full knowledge. And vijñānam, vijñānam means completely application of the knowledge of life. And āstikyam, āstikyam means full faith in transcendental literature, that is called also āstikyam, and full faith in the existence of the Supreme Lord. Āstik... These are the brahminical qualifications. So those who are claiming to become first-class, learned men in the society, they must have all these qualifications. This is Bhagavad-gītā's teaching. The second-class man, what is that?

Lecture on BG Lecture -- Ahmedabad, December 8, 1972:

That perfection of knowledge is attained, as it is described by Kṛṣṇa: bahūnāṁ janmanām ante (BG 7.19).

So Bhagavad-gītā is to be understood by the paramparā system. Śrī-bhagavān uvāca. Kṛṣṇa is the Supreme Personality of Godhead Bhagavān, ṣaḍ-aiśvarya-pūrṇa. He has no defects because He is in full knowledge. Aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ jñāna (Viṣṇu Purāṇa 6.5.47). He has got full knowledge. Vedāhaṁ samatītāni... (BG 7.26). He says that "I know past, present, future—everything." This past, present and future, knowledge, how Kṛṣṇa knew, that was also proved. When Kṛṣṇa said that "I spoke this philosophy to Vivasvān..." Vivasvān means to the sun-god, in the beginning, before Manu. That means about forty thousand millions of years ago, according to Manu-saṁhitā. Then Arjuna inquired, "My dear Kṛṣṇa, we are contemporaries. We are born some years ago. How is that—You instructed the sun-god, Vivasvān, this philosophy?" This inquiry was made by Arjuna. Why?

Lecture on BG Lecture -- Ahmedabad, December 8, 1972:

Prabhupāda: Simply by understanding Bhagavad-gītā you understand what is the science of God.

Guest (4): (indistinct)

Prabhupāda: (break) ...it is so full of knowledge, it is so full of knowledge. Yes.

Guest (4): Simply recitation of Bhagavad-gītā...

Prabhupāda: Yes. (break) ...not the parrotlike reading. No. We don't say that. Still, parrotlike reading also will help you.

Guest (4): Knowledge will be achieved in janmanām, bahūnāṁ janmanām ante (BG 7.19).

Prabhupāda: Yes, ahh, yes... (end)

Page Title:Full knowledge (Lectures, BG)
Compiler:Mayapur, RupaManjari
Created:06 of Oct, 2011
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=143, Con=0, Let=0
No. of Quotes:143