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Inexperience (Lectures)

Expressions researched:
"inexperience" |"inexperienced" |"not experience" |"not experienced"

Lectures

Bhagavad-gita As It Is Lectures

Nānā-śastra-praharaṇāḥ sarve yuddha-viśāradāḥ. No, not a single person inexperienced was there. Yuddha-viśāradāḥ. Viśārada means very expert, fighting.
Lecture on BG 1.10 -- London, July 12, 1973:

But in the previous verse he said, anye ca bahavaḥ śūrā mad-arthe tyakta-jīvitāḥ (BG 1.9). Tyakta-jīvitāḥ means "They have come to lay down their life for me." This is a foretelling because actually, whoever joined the Battlefield of Kurukṣetra, none of them returned. Tyakta-jīvitāḥ. So it is already concluded that although Duryodhana is very much proud of his military strength protected by Bhīṣma, still, tyakta-jīvitāḥ, they would surely die. This is the conclusion. Nānā-śastra-praharaṇāḥ sarve yuddha-viśāradāḥ. No, not a single person inexperienced was there. Yuddha-viśāradāḥ. Viśārada means very expert, fighting. Still, they would have to lay down their life because it is Kṛṣṇa's plan that all these fighting men, they were not ruling properly according to the tenets of Vedic injunctions. Therefore they were demons. Military strength for self-aggrandizement is demoniac. Military strength is required to rule over the kingdom but not to misuse them for aggression to others' country or others' kingdom. That was not allowed.

Nānā-śastra-praharaṇāḥ sarve yuddha-viśāradāḥ. No, not a single person inexperienced was there.
Lecture on BG 1.10 -- London, July 12, 1973:

Tyakta-jīvitāḥ means "They have come to lay down their life for me." This is a foretelling because actually, whoever joined the Battlefield of Kurukṣetra, none of them returned. Tyakta-jīvitāḥ. So it is already concluded that although Duryodhana is very much proud of his military strength protected by Bhīṣma, still, tyakta-jīvitāḥ, they would surely die. This is the conclusion. Nānā-śastra-praharaṇāḥ sarve yuddha-viśāradāḥ. No, not a single person inexperienced was there. Yuddha-viśāradāḥ. Viśārada means very expert, fighting. Still, they would have to lay down their life because it is Kṛṣṇa's plan that all these fighting men, they were not ruling properly according to the tenets of Vedic injunctions.

Inexperienced persons, they should not try to teach Bhagavad-gītā to others because he has no knowledge. This knowledge has to be received by paramparā system.
Lecture on BG 1.44 -- London, July 31, 1973:

In the Caitanya-caritāmṛta, that you have to seek the mercy both of Kṛṣṇa and guru, not that you have become so advanced that you are directly in connection with Kṛṣṇa and whatever you are doing, it is mercy. No. Don't think like that. It must be guided, it must be confirmed by guru. Guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja (CC Madhya 19.151). Bhakti line is there. So our business is, Kṛṣṇa consciousness movement is that we have to satisfy Kṛṣṇa. That reference by that Professor Zaehner, that one rogue, he did by his whims, and he alleged that "After reading Bhagavad-gītā violence, he committed this violence." So did he take permission from Kṛṣṇa or Kṛṣṇa's representative? But he does not know the technique. He has unnecessarily accused, committed a great offense to the lotus feet of Kṛṣṇa. So therefore inexperienced persons, they should not try to teach Bhagavad-gītā to others because he has no knowledge. This knowledge has to be received by paramparā system. Evam paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). So simply by academic career, by knowledge of ABCD, you cannot understand Bhagavad-gītā. In the Bhagavad-gītā it is said, bhakto 'si priyo 'si me (BG 4.3), without becoming bhakta... Therefore Sanātana Gosvāmī has forbidden that "Don't hear anything about Kṛṣṇa from a person who is not a Vaiṣṇava."

I think some of you or many of you have not experienced what is the war number one in 1914 it was started.
Lecture on BG 2.55-58 -- New York, April 15, 1966:

Senses cannot be null and void because life means senses. Without senses there is no life. But the, this is the process of purification of the senses. That's all.

Now, there, there is another example. In India there were... Why India? In this world. As in the, within our memory, there are two great wars, world war number one, world war number two. We have experienced. So I think some of you or many of you have not experienced what is the war number one in 1914 it was started, and I think none of you were born in 19... (laughs) So I have seen I was a child at that time. The war was declared in 1914. So beyond these two world wars, there were, there were another two great world wars. That is mentioned in the history of the epics, epics of India, Rāmāyaṇa and Mahābhārata: the war between Rāma and Rāvaṇa and the war between the two cousin-brothers, Kurus and Pāṇḍava. But you'll be surprised. In these two wars God is the hero, practically. In the war between Rāma and Rāvaṇa... Rāma is also the Personality of Godhead, incarnation of... And Kṛṣṇa was also present... In two wars the God is present. You see? God is present. You see?

No, at least you have heard that there is atom.
Lecture on BG 4.11-12 -- New York, July 28, 1966:

Prabhupāda: Similarly, Bhagavad-gītā, Kṛṣṇa says, yoga-kṣemaṁ vahāmy aham (BG 9.22). Anyone who is fully in Kṛṣṇa consciousness without any consideration, then everything is taken care by Kṛṣṇa. This assurance is given. But if you don't believe in that assurance, if you don't believe in Kṛṣṇa, that is a different thing. But so far Bhagavad-gītā is concerned, if we become fully Kṛṣṇa consciousness then our ultimate solution of all problems will be solved. That is a fact. Now if you have got any question, you can ask. (break)

Prabhupāda: ...atomic, atom consistency of matter, have you got experience?

Guest (1): Not experience.

Prabhupāda: No, at least you have heard that there is atom.

This material life experience—chasing after woman and drinking and sense gratification and so many things, spending like anything—we have seen it, but we have not experienced any actual happiness.
Lecture on BG 9.18-19 -- New York, December 4, 1966:

Just like we take a sugar cane and we chew it, take out all the extra juice. I throw it in the street, and again somebody comes and chewing it. What is there? Already all the juice that contained, I have taken it. So this material life experience—chasing after woman and drinking and sense gratification and so many things, spending like anything—we have seen it, but we have not experienced any actual happiness. Still, I am trying to induce my son, my dependent, into that way. The foolish people do not think that "I have already experimented all these things. What benefit, what happiness, I have got?" This is called punaḥ punaś car..., repeatedly chewing the chewed, repeatedly. This is going on. Nobody thinks that "I have already experimented all these things. What benefit I have got? What happiness I have got? I am frustrated in my life. So why shall I induce my son? If I at all love my son, why shall I induce my son into that? Let him experiment this, Kṛṣṇa consciousness." No. Because adānta-gobhir viśatāṁ tamisram.

Those who are experienced, they are understanding; those who are not experienced, they do not understand. That is the difference. It is the difference of experience.
Lecture on BG 16.8 -- Tokyo, January 28, 1975:

Japanese man: Can hear His sound.

Prabhupāda: You can see. You can hear the sound Kṛṣṇa. Are you not hearing Hare Kṛṣṇa? So that is a question of realization. You go on hearing, hearing. The child cannot understand what is the sound. The sound is the same. The car is going on. But his father can understand that with this sound this car is going on. But child cannot understand. So you begin hearing. Then gradually your ignorance will be cleansed, and then you understand that the sound is for car. Therefore you have to begin to hear the sound. Everyone is hearing, but those who are not experienced they cannot understand that this sound is of the car. But the... One understands or not understands, that doesn't matter. But the sound is of the car. That's a fact. So those who are experienced, they are understanding; those who are not experienced, they do not understand. That is the difference. It is the difference of experience. But the sound is of the car—that is a fact. Similarly, the Hare Kṛṣṇa sound is God. Those who are advanced, they can understand. And those who are not yet advanced, by hearing, hearing, they will understand. You want to see God. That is your idea?

Srimad-Bhagavatam Lectures

Arbhaka means not experienced very well.
Lecture on SB 1.5.24 -- Vrndavana, August 5, 1975:

Generally, boys are attached to so many different types of playful things. This also becomes possible by association. Just like you are all young men, you have got so many desires, naturally, especially in the Western countries. But you have voluntarily given up not to go to the restaurant, not to go to the club or theater or cinema. These are good qualifications.

So he was a boy, but he gave up all these things. Arbhaka. Arbhaka means not experienced very well. Or almost foolish, ignorant, they are called arbhaka. So although he was a child, he was a boy, but by the association of exalted devotees he also became very sober. Sober. Śuśrūṣamāṇe munayaḥ alpa-bhāṣiṇi. And he was not talking very much. Too much talking unnecessarily is against spiritual advancement of life. Therefore, sometimes those who are very, very talkative, they are ordered by their spiritual master that "You keep silence." Maunī. Maunī-bābā. Somebody, they practice to become always silent. You'll find some of the sādhus, the mendicants, they also keep silence.

In every chemical book, every chemical has got some characteristic. Just like potassium cyanide. The chemical examiners have not experienced what is the taste. Because as soon as you taste, you finish.
Lecture on SB 1.15.45 -- Los Angeles, December 23, 1973:

King means the supreme executive head of government. They could understand that "These things are now coming." Dṛṣṭvā, "seeing practically." Because as soon as people are addicted to these four principles—illicit sex, meat-eating, intoxication and gambling—when everyone can see, that means Kali-yuga. Dṛṣṭvā.

So how they saw? They saw the practical. They know how to see. Just like in the chemical laboratory, they see the characteristic of a certain thing analyzed, and they say, "Yes, it is perfect. It is not perfect. Because these things are wanting, so it is not pure. It is adulterated." Chemical examina... And if these characteristics are there... In every chemical book, every chemical has got some characteristic. Just like potassium cyanide. The chemical examiners have not experienced what is the taste. Because as soon as you taste, you finish. Potassium cyanide. You know this. So therefore in the chemical there is not mention, "the taste of the potassium cyanide." Nobody has still tasted.

Cāṇakya Paṇḍita was not inexperienced; he was very experienced.
Lecture on SB 5.6.2 -- Vrndavana, November 24, 1976:

We should not trust the mind. And even we take, we should be very, very vigilant on the mind. Viśvāso naiva kartavyam. Cāṇakya Paṇḍita says, (chuckles) viśvāso naiva kartavyaḥ strīṣu rāja-kuleṣu ca. "Never trust woman and politician." He was a politician, and his wife was kidnapped. He had very bad experience of these two things, Cāṇakya Paṇḍita. Therefore he gave this injunction, viśvāso naiva kartavyaḥ strīṣu rāja-kuleṣu ca: "Never trust woman and politician." So Cāṇakya Paṇḍita was not inexperienced; he was very experienced. All the ślokas of Cāṇakya Paṇḍita—very useful for daily affairs. So similarly, we should not trust the mind, that "Now I have become liberated." Never think so. We should always remember that liberation is not so easy thing, but if we follow the rules and regulation, then there is every possibility of becoming liberated.

This is the beginning of understanding Nārāyaṇa, śravaṇaṁ kīrtanam. Never says, "By seeing, by touching, by licking up." No. You cannot see. That is not experience. Real experience is iti śuśruma.
Lecture on SB 6.1.42 -- Los Angeles, June 8, 1976:

The Yamadūtas said that iti śuśruma. Never said, "I have seen it." Vedo nārāyaṇaḥ sākṣāt svayaṁbhūr iti śuśruma: "We have heard it." Vedo nārāyaṇaḥ sākṣā... He never says, "I have seen it." No. Iti ṣuṣruma. So this is experience, real experience, real knowledge. Vedo nārāyaṇaḥ sākṣāt. Veda is directly Nārāyaṇa. So Nārāyaṇa... You can see Nārāyaṇa. You can hear about Nārāyaṇa. Śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23). Viṣṇu is Nārāyaṇa. This is the beginning of understanding Nārāyaṇa, śravaṇaṁ kīrtanam. Never says, "By seeing, by touching, by licking up." No. You cannot see. That is not experience. Real experience is iti śuśruma. So if we take our knowledge that there is no witness what we did in our previous life, that is nonsense. Here are the so many witnesses. Iti śuśruma. Hear. You cannot say there is no witness. You hear from the Vedic literature how many witnesses are present there for all your activities and how they are becoming recorded minutely, and everything will be judged. Therefore the Yamarāja is there.

You say through the words of the American. You have not experienced. Your position: you have no experience. My position: I have no experience. But you accept the Americans, authority, and I accept the śāstra as authority. That is the difference.
Lecture on SB 7.5.31 -- Mauritius, October 4, 1975:

Indian man (2): I want to know one thing, Prabhupāda. You have just said that in the moon there is a cold atmosphere and there is still a living entity there? You see? But what the Americans have said... Of course, they have sent man there, different rockets there, satellites...

Prabhupāda: So I understand. Your authority is America, and my authority is śāstra. That is the difference.

Indian man (2): But they...

Prabhupāda: That is the difference. That means your authority is America. You say through the words of the American. You have not experienced. Your position: you have no experience. My position: I have no experience. But you accept the Americans, authority, and I accept the śāstra as authority. That is the difference.

How you can say that "God should not be angry. God should not be like this. God should not..."? No. That is not fact. That is our inexperience.
Lecture on SB 7.9.3 -- Mayapur, February 17, 1977:

If God is all-powerful, then why He shall not be able to accept incarnation? Therefore we should not take lessons of God from these rascals. We should take lessons of God from śāstra, from guru and from sādhu, one who has seen God, tattva-darśina. Tad viddhi praṇipātena paripraśnena sevayā, upadekṣyanti tad jñānam (BG 4.34). Tad jñānam means spiritual knowledge. Tad-vijñānam.

tad-vijñānartham sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham
(MU 1.2.12)

So tad-vijñānam, you cannot imagine, speculate. That is not possible. You have to learn it from a person who is tattva-darśinaḥ, who has seen God. Even by seeing, you cannot... Just like Lakṣmīdevi, she is seeing every moment, constant... Even she does not know. Asruta-purva. Adrstāsruta-purva. So whatever we see or we do not see, everything is there. Ahaṁ sarvasya prabhavaḥ (BG 10.8). Kṛṣṇa says: "Whatever you see, whatever you experience, I am the origin of everything." So anger must be there. How you can say that "God should not be angry. God should not be like this. God should not..."? No. That is not fact. That is our inexperience.

So Brahmā, Lord Brahmā, he is supposed to be the first living being within this universe. Lakṣmī became afraid; Brahmā also became very afraid. Therefore Brahmā requested Prahlāda Mahārāja that "You go forward, my dear son, and appease the Lord. You can do because for you He has appeared in this fierceful feature. Your father offended Him in so many ways by teasing you, by punishing you, by putting you into difficulty. Therefore He has appeared in very angry. So you can appease Him. We cannot. It is not possible."

That is India's position now. They do not care for their original culture. They are after money. You teach them something to earn money. Therefore they are after technology. This is not experience in India. In U.S. also, many Indian students question me.
Lecture on SB 7.12.3 -- Bombay, April 14, 1976:

This is essential. To make the human life real civilized, the children should be sent to the gurukula. But there is no gurukula at the present moment. So we are starting. We have got some gurukula in the United States, Texas. We are starting another gurukula in Vṛndāvana, and we can start another gurukula here in Bombay to train the students. I wanted to start this gurukula long, long, ago before going to the USA, in 1960, say '62, '61, but I approached so many gentlemen friends; they never agreed to give their sons to gurukula. They never agreed. Everyone said, "Swamijī, what benefit there will be by training our students in the gurukula way? They have to earn their bread."

So that is India's position now. They do not care for their original culture. They are after money. You teach them something to earn money. Therefore they are after technology. This is not experience in India. In U.S. also, many Indian students question me. Long ago, when I was speaking in the Berkeley University, one Indian student came forward and he said, "Swamijī, what this Hare Kṛṣṇa will do? We have to learn now technology." He said. So this is India's mentality at the present moment, that they are not very much interested in the spiritual advancement of life. It is very risky, very risky, because these foolish persons, they do not know how much risky it is to spoil the human life simply for eating, sleeping, mating, and gambling. This is very risky life. This Kṛṣṇa consciousness movement is very scientific movement. It is trying to save the human society from risky life.

Philosophy Discussions

No, and why not reason? If we think that everything has some proprietor, owner, so it is quite reasonable to think that this vast land, vast sky, vast water, nature, they must have some proprietor.
Philosophy Discussion on David Hume:

Hayagrīva: This is the conclusion of Hume. He felt that one must first be a philosophical skeptic before accepting the revealed truths of religion. Ultimately Hume maintains that these truths can only be accepted on faith, not experience or reason.

Prabhupāda: No, and why not reason? If we think that everything has some proprietor, owner, so it is quite reasonable to think that this vast land, vast sky, vast water, nature, they must have some proprietor. What is the fault in this logic? Why they conclude that there was a chunk, there was some gas, there was something like that? So why they think like that? Is that very reasonable? Wherefrom the chunk came? Wherefrom the gas came? Wherefrom the fire came? So this is reasonable. So there is a proprietor, as it is described in this Bhagavad-gītā, mayādhyakṣeṇa (BG 9.10), aham ādir hi sarveṣām. So there must be some proprietor. That is logical. That is, that is philosophy. How one can..., one thing can exist without the owner or proprietor? So this is not like, that there is no proprietor. This is illogical, or without any philosophy. But think that there is a proprietor, this is completely logical.

He cannot give any definition of reality because he has not experienced. He has not perfectly experienced, so how he can give the definition of reality?
Philosophy Discussion on William James:

Prabhupāda: But because they are Kṛṣṇa's... As Paramātmā is there, within the heart of the pigeon in India and America, they are acting similarly. Therefore original experience comes from God. And He says that "I know everything past, present, and future." That is real experience.

Śyāmasundara: So his definition of reality is pure experience, or...

Prabhupāda: He cannot give any definition of reality because he has not experienced. He has not perfectly experienced, so how he can give the definition of reality? What definition he is giving, that is not reality. He has no experience. He is developing experience. So how he can give a definition of reality?

Śyāmasundara: Actually, he is defining the process.

Prabhupāda: What is that process?

Śyāmasundara: The process is to understand reality, but he is not describing reality.

Prabhupāda: He says that reality?

Why does he say? That is his inexperience. God means supreme controller. So everything is being controlled. So how he can say there is not God? That is his imperfect knowledge.
Philosophy Discussion on John Dewey:

Hayagrīva: He says, "What I have been criticizing is the identification of the ideal with a particular being, especially when that identification makes necessary the conclusion that this being is outside of nature," that is, transcendental, "and what I have tried to show is that the ideal itself has its roots in natural conditions. It emerges when the imagination idealizes existence by laying hold of the possibilities offered to thought and action." In other words, there is no God outside of nature. God has His roots in nature.

Prabhupāda: Why does he say? That is his inexperience. God means supreme controller. So everything is being controlled. So how he can say there is not God? That is his imperfect knowledge. The nature is going on in perfect order, and we have got experience that without being a director, controller... (break) ...first proposition, that the natural phenomena, that is going on in systematic way, and we have no experience anything going on in a systematic way has no controller. How they can think of this big phenomena without any controller? At least any sane man cannot think like that, that it is going on automatically, it is happening automatically. The season is changing in time, the sun is rising in time, the moon is rising—everything is going on systematically—and how he thinks that there is no controller, there is no God? That is insanity. To become atheist is, means, a greatest insane person. It has no meaning to become atheist.

Page Title:Inexperience (Lectures)
Compiler:Visnu Murti
Created:10 of Sep, 2010
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=17, Con=0, Let=0
No. of Quotes:17