Expressions researched:
"nature of god"
|"nature of the Supreme Absolute Truth"
|"nature of the Supreme Being"
|"nature of the Supreme Brahman"
|"nature of the Supreme Godhead"
|"nature of the Supreme Lord"
|"nature of the Supreme Lord's"
|"nature of the Supreme Personality of Godhead"
|"nature of the lord"
|"nature of the supreme"
|"natures of the Supreme Lord"
Prabhupāda: They do not know...
Devotee: So...
Prabhupāda: Now, the Russian scholar, he will, theologian, he can describe about God, what is the nature of God.
Ātreya Ṛṣi: So maybe we can ask him to come at five o'clock...
Prabhupāda: Yes, that would be nice.
Ātreya Ṛṣi: Jaya Prabhupāda.
Devotee (4): And also some of our men, like Prajāpati is an M.A. in theology, and Ravindra-svarūpa M.A. in philosophy.
Prabhupāda: Ah.
Prabhupāda: The other day we were talking with some scientists. We came to this conclusion, that the scientists, big scientists, they are simply concerned with the laws of nature, because the laws of nature are very stringent. For example, there is death. Everyone will die. So nobody can check death. However great scientist he may, he cannot stop death. By laws of nature one is becoming old. By your scientific advancement you can stop first of all. So the science means they are trying to overcome the stringent laws of nature, but so far... Not so far—even in the past in the human history they could not. In the present also they are unable. They say in future they will be able. But how we can believe it? Because in the past they could not; in the present also they are unable. How they can overcome the laws of nature in the future? History repeats. Same failure there is (indistinct). Therefore the divine means, as we define, the divine means the controller of the laws of nature. Laws of nature there is, and everyone is under the laws of nature. Nobody can overcome the laws of nature. Just like state laws. Every citizen is bound to abide by the state law. He cannot overcome it. If..., if he overcomes it then, or violates it, the violation of law, and he becomes punishable. Similarly the laws of nature means laws of God. Just like your president is the giver of your state law. Similarly, as soon as we say laws of nature, there must be giver of them. In our śāstra, the Vedic literature, it is said, dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). Dharma, religion, means the codes given by God, and we have to abide by those laws. When we do not abide by those laws, then we violate the laws of nature, of God, and we become punishable.
Prabhupāda: So if it is accepted that religion means the law of God... Is that accepted? Now we have to study what are the special laws of God and what is the nature of God. That is divine search. So from Bhagavad-gītā we understand the nature of God, that he is the supreme father. Is there any objection? God is the supreme father. I think in Christian religion also they accept. Is it not? Now, the supreme father says that all living entities, not only these human being or the civilized human being but even the animals, the trees, plants, the insects, birds, beasts, fishes or other aquatics—any living entity, even a small insect. Living entity means who has got that vital force of moving. Some of them are not moving also, just like trees. They do not move, but still they are living entity. So from Bhagavad-gītā we understand that all living entities, irrespective of bodily feature, they are sons of God. What do you think of this conception?
Prabhupāda: Material science? No, no, I am talking of Kṛṣṇa science.
Indian man (2): About the existence of God?
Prabhupāda: Not only existence. What is God, first of all. He must exist. Otherwise, where there is question of "What is God?" So what is the nature of God, what is our position, what is our relationship with God, what is our duty, and what is the goal of life, these things are very thoroughly discussed in Bhagavad-gītā. So if we understand Bhagavad-gītā very nicely, then we understand the whole science of God. Hare Kṛṣṇa. (break) ...that Kṛṣṇa comes, descends personally, to settle up the contention whether God is person or imperson. So even the Kṛṣṇa's presence cannot convince these Māyāvādīs, poor fund of knowledge, that Kṛṣṇa, the Supreme Lord is person.
Prabhupāda: The thing is that we must eat something. And vegetables also have got life. The nature's way is that one living entity is eating another living entity. It may be animal or it may be vegetable. The question is the obedience to the order of God. So when Jesus Christ says that "Thou shalt not kill," it means bigger animals. Killing is applied, from dictionary, if I kill a man, if I kill an animal, then this word is used. So he meant like that. And that is very reasonable. Because I am eating another living entity, that does not I can eat another man. So therefore Kṛṣṇa has specifically mentioned, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati (BG 9.26). After all, we have to eat. And if you take that all killing is the same, even by ordinary law, if I kill one tree, and if I kill one man, does it mean it is of the same degree? Even taking killing of plant, so there are comparative. But it is also necessity that we must eat something. So therefore here, perfect thing in the Bhagavad-gītā, that He says that "You offer Me." "Offer Me" means "After My eating, you shall eat." Yajña-śiṣṭāśinaḥ santo mucyante sarva-kilbiṣaiḥ. Even by killing vegetable, you are also as sinful as killing animal, but because we offer to Kṛṣṇa, therefore we are not sinful. Kṛṣṇa wants it. Just like Kṛṣṇa wanted Arjuna to fight and kill the other party. Therefore Arjuna is not infected with the sin. So here Kṛṣṇa is asking, "Give me this foodstuff," and Kṛṣṇa knows that I will eat the remnants of the foodstuff. So I am not responsible. We have no very much study of the Muslim, but instead of criticizing others, better we shall preach our own cult. But if there is occasion when somebody attacks, then we should be prepared. But our positive business should be to inform people what is the nature of God, as they are stated in Bhagavad-gītā and in Bhāgavatam.
Prabhupāda: No, no. First of all, "Who is God?" Then we shall ask, "Who told God?" (chuckles) That God... That is the Vedānta-sūtra, athāto brahma jijñāsā: "Now we should enquire about God, what is God, who is God." Unless you know who is God, how can you raise the question, "Who instructed God?" If you do not know God, then the question does not arise, "Who instructed God?" Is it not? Yes. So therefore God is explained in the Brahma-sūtra, janmādy asya yataḥ: (SB 1.1.1) "God is He from everything comes, emanates." That is God. That God is explained in the Śrīmad-Bhāgavatam, janmādy asya yataḥ: (SB 1.1.1) "The Supreme Being from whom everything emanates." Now, what is that Supreme Being? What is the nature of the Supreme Being? It is a dead stone or a living being? That is also explained. Janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ sva-rāṭ (SB 1.1.1). "That God is fully cognizant of everything, directly and indirectly." Unless He is fully cognizant of everything, directly and indirectly, He is not God. So then the same question comes, as you said, that "Who taught God?"
Prabhupāda: Is it possible for a man or for anyone that he can, he should be according to the life of his different friends or servants or sons? That is theology. Next time, when I go to your country, why not hold a meeting of all the theologicians to discuss publicly what should be the nature of God? What do they describe, the nature of God?
Prajāpati: They describe the nature of God simply in terms of how religious men have understood themselves. They talk about, "God is simply men understanding men."
Prabhupāda: That means nobody has approached real God.
Prajāpati: No.
Acyutānanda: No one.
Prabhupāda: Singapore.
Amogha: That is the country that doesn't like us to come in. Just below Malaysia.
Prabhupāda: In the beginning don't talk of these details, just try to convince about the philosophy. What is the nature of God? What is your nature? How we are related, like that.
Paramahaṁsa: By details do you mean the rules and regulations?
Prabhupāda: No, that is not in the beginning. In the beginning one must know that he is not this body. He is spirit soul. Don't bring in controversy, but try to convince that you are not this body. Then, gradually. That is the mode of teaching in the Bhagavad-gītā.
Carol: This in only our idea of God though, not necessarily...
Prabhupāda: That means you have no clear idea of God. You have vague idea. So you have to learn what is God.
Carol: You think you can know the nature of God?
Amogha: She says do you think you can know the nature of God?
Prabhupāda: Yes. You can know also.
Carol: In an intellectual way?
Prabhupāda: You can know also.
Carol: You might know something in your heart but not be able to express it.
Prabhupāda: Understand, but suppose... Are you Hebrew?
Mother: Yes.
Prabhupāda: So what is the nature of God? Can you explain?
Mother: No, I can't explain.
Prabhupāda: Then what do you know about God? You do not know what is God.
Mother: I believe in God.
Prabhupāda: Believing, that is one thing. Believe in father. Everyone has got father. But if you do not know who is your father, what does he do, then that is not perfect knowledge. It is a fact: without father, nobody is born. So even your child has not seen who is her father, but it is a fact that there is a father. But she or he must know who is he, what is his nature, what does he do. And that is perfect knowledge. Simply to know "I have got a father" is not perfect knowledge. I must know who is that father, what does he do, where does he live. That is perfect knowledge. Otherwise it is assumed that every man has got a father. Without father, how you can come into existence? That's a fact. But if he does not know who is actually his father, that is imperfect knowledge. What do you think, the nature of God?
Prabhupāda: All-knowledgeable.
Sister: Yes, my conception of...
Prabhupāda: Then all-knowledgeable means you must know, all-knowledgeable. You just explain what is the nature of God.
Śrutakīrti: She's saying God knows everything, that is her conception.
Prabhupāda: Oh. God knows everything, but everything means then, if you, we accept this formula, then He knows past, present, and future.
Sister: No, that's right. No past, present, or future. No, I don't think that. Just eternal.
Prabhupāda: No, no. God knows everything means He knows past, present, and future. That is all-knowing. So if He knows past, present, and future, then you should accept His instruction. That should be the next. So what is His instruction? His instruction is man-manā bhava mad-bhakto mad-yājī māṁ namaskuru.
John Mize: The nature of God? Kant's view?
Bahulāśva: Kant's philosophy.
John Mize: That the purpose of the human existence is to improve it's moral nature, to reunite ultimately with God, to be pleasing to God. So it's similar in that sense. He apparently disagrees on the origin...
Prabhupāda: Yes. That is sattva-guṇa. Good character means sattva-guṇa, to become brāhmaṇa and then love God. This is Vedic civilization.
Jayatīrtha: Does he make any description of God? Any explanation?
John Mize: His thesis is that God is an intelligent moral force. But he avoided anthropomorphism by not projecting such properties as anger onto God. But he recognized personality in God. God is a moral intelligence and powerful.
Prabhupāda: So to become angry, that is also qualification of God, to become angry.
Prabhupāda: Purport.
Nitāi: The Supreme Personality of Godhead has innumerable energies, and all these energies are divine. Although the living entities are part of His energies and are therefore divine, due to contact with material energy, their original superior power is covered. Being thus covered by material energy, one cannot possibly overcome its influence. As previously stated, both the material and spiritual natures, being emanations from the Supreme Personality of Godhead, are eternal. The living entities belong to the eternal superior nature of the Lord, but due to contamination by the inferior nature, matter, their illusion is also eternal. The conditioned soul is therefore called nitya-baddha, or eternally conditioned. No one can trace out the history of his becoming conditioned at a certain date in material history.
Prabhupāda: Yes.
Mahendra: We were not attached to that conception. When you explained personal nature of God and the many arguments in favor, gradually we were convinced. But then there are those also who are attached to that conception, like in the Bhagavad-gītā it says those who are attached to that conception...
Prabhupāda: No, we can see every day the impersonal feature of the sun—the sunlight, the sunshine. But which is important, the sunshine is important or the sun is important? Daily we see. The sunshine is spread all over the universe, very big. But what is the use of this big, if there is no sun globe?
Prabhupāda: Purport.
Hari-śauri: "The Supreme Personality of Godhead has innumerable energies, and all of these energies are divine. Although the living entities are part of His energies, and are therefore divine, due to contact with material energy their original superior power is covered. Being thus covered by material energy, one cannot possibly overcome its influence. As previously stated, both the material and spiritual natures, being emanations from the Supreme Personality of Godhead, are eternal. The living entities belong to the eternal superior nature of the Lord, but due to contamination by the inferior nature, matter, their illusion is also eternal. The conditioned soul is therefore called nitya-baddha, or eternally conditioned. No one can trace out the history of his becoming conditioned at a certain date in material history.
Prabhupāda: "The Supreme Lord is unlimited. Only a very expert personality retired from the activities of material happiness deserves to understand this knowledge of spiritual values. Therefore those who spurare not so well situated due to material attachment should be shown the ways of transcendental realization by Your Goodness through descriptions of the transcendental activities of the Supreme Lord." Purport. "Theological science is a difficult subject, especially when it deals with the transcendental nature of God. It is not a subject matter to be understood by persons who are too much attached to material activities. Only the very expert, who have almost retired from materialistic activities, by culture of spiritual knowledge can be admitted to the study of this great science. In the Bhagavad-gītā it is clearly stated that out of many hundreds and thousands of men, only one person deserves to enter into transcendental realization, and out of many thousands of such transcendentally realized persons, only a few can understand the theological science specifically dealing with God as a person. Śrī Vyāsadeva is therefore advised by Nārada to describe the science of God directly by relating His transcendental activities. Vyāsadeva is himself a personality expert in this science, and he is unattached to material enjoyment; therefore he is the right person to describe it.
Prabhupāda: ...the existence of God. There must be. How can you deny existence of God? It is not possible. Now, if you are convinced that there is God, then the next question will be What is that God? Is He a living being or a stone? What is the nature of God or the features of God? Whether He has... So many things we have to study about. But first of all we have to accept there is God. God, what kind of thing is that God, that is called brahma-jijñāsā. That is the beginning of philosophy. Athāto brahma jijñāsā. What is God, what is His nature, what is His feature, what does He do—these things can be inquired by human beings. A dog cannot inquire. So if a human being is not interested in these things, he's a dog. Do you agree or not? If a human being is not interested to know about God, then he's dog. This is our first charge. Now let the agnostic refute. Hmm? In human life... There are varieties of living entities, so many. The trees are also living entities, but it is standing, it has no other capacity. The birds are there, they're little improved, they're flying, they can move from one tree to another, but they have no capacity to inquire about God. There are so many insects, they are also living entity, but they do not inquire about God. It is only human being, he can inquire. That particular facility is given.
Prabhupāda: No, we do not say about religion. We are talking of science. It will take three millions of years to understand religion for these rascals. They are now animals. Religion is not so easy thing to be understood by the cats and dogs. Religion is meant for the human being. In the human society there is religion, not in the dog society or the cats and dogs. They do not understand religion means they are cats and dogs, they are not human beings. Human being is that: athāto brahma jijñāsā, to inquire about the nature of God. That is human being. Otherwise cats and dogs.
Shahrezad: So why we are so involved in the material world that most of the human being don't have...
Prabhupāda: They are being misled by misleaders, that is the difficulty.
Prabhupāda: Yes. God will play. That is God. God is not dead. Your God is dead. Our God is alive. That is the difference. God must be alive. Why God should be dead? (break) So you are under God's control. Then you say whether Jehovah is God or Kṛṣṇa is God. First of all you must know. You must let us know what do you mean by God. If you describe, "I mean God... by the word God, I mean this," then see whether it is applicable to Jehovah or to Kṛṣṇa. It is not the name. It is the person and the symptom. Just like water is liquid. So you say water, I say jal. But the liquidity of water is the same. So first of all you know what is the nature of God. Then you may say "Jehovah," I may say "Kṛṣṇa," another may say something else. It doesn't matter. Water is water. That is liquid. That's all. So first of all ascertain what is the symptom of God. Can we challenge them that "What is the symptom? How do you know that here is God?" Just like we understand here is water.
Prabhupāda: Same thing. Sarvaṁ khalv idaṁ brahma. So jīva is also Brahman. It is same thing, but very small particle. That's all. You can understand the nature of God by studying the nature of jīva. It does not take much hard... He said, mamaivāṁśo jīva-loke. Manaḥ... Because now... He says, manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). "So why he's struggling? Because he's depending on the mind and the senses. He's not depending upon Me." They are creating mental creation, concoction, and acting sensually. Therefore the normal condition... Just like this finger is part and parcel of my body, so it is the duty of the finger to act according to my desire. I ask the finger, "Please come here. I have some itchy feeling." If it cannot, then it is diseased. Similarly, the duty of the jīva is to serve Kṛṣṇa. If he cannot, then he's diseased. And if you want to continue in diseased condition, that is your obstinacy. Yathecchasi tathā kuru: (BG 18.63) "Whatever you like, you do." Kṛṣṇa says that "Now that I have spoken to you everything, now whatever you like, you do." And because Arjuna understood Him totally, he said, naṣṭo mohaḥ smṛtir labdhā kariṣye vacanaṁ tava (BG 18.73). This is Gītā's verse. "I'll do what You say." That is all.
Prabhupāda: Artificial. Cyavanti te. There is one verse. They'll fall down. What is the purport?
Pradyumna: "The group of transcendentalists who follow the path of the inconceivable, unmanifested, impersonal feature of the Supreme Lord engaged in devotional service of the Lord are called (sic:) bhakta-yogīs. Now, here the difference between jñāna-yoga and bhakti-yoga is definitely expressed. The process of jñāna-yoga, although ultimately bringing one to the same goal, is very troublesome, whereas the path of bhakti-yoga, the process of being in direct service to the Supreme Personality of Godhead, is easier and is natural for the embodied soul. The individual soul is embodied since time immemorial. It is very difficult for him to simply theoretically understand that he is not the body. Therefore the bhakti-yogī accepts the Deity of Kṛṣṇa as worshipable because there is some bodily conception fixed in the mind which can thus be applied. Of course, worship of the Supreme Personality of Godhead in His form within the temple is not idol worship. There is evidence in the Vedic literature that worship may be saguṇa or nirguṇa, of the Supreme possessing or not possessing attributes. Worship of the Deity in the temple is saguṇa worship, for the Lord is represented by material qualities. But the form of the Lord, though represented by material qualities such as stone, wood, or oil paint, is not actually material. That is the absolute nature of the Supreme Lord.
| Page Title: | Nature of God (Conversations) |
| Compiler: | Visnu Murti, RupaManjari |
| Created: | 24 of Sep, 2012 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=0, Con=21, Let=0 |
| No. of Quotes: | 21 |