One and the same (Conversations)

Expressions researched:
"one and the same"

1969 Conversations and Morning Walks

Discussion with Guests -- December 23, 1969, Boston:

Prabhupāda: And why not service of God service of man?

Guest (4): No...

Prabhupāda: First of all answer this. If service of man is service of God, why not service of God, service of man?

Guest (4): Okay. It is one and the same thing because within man is within the soul, which is...

Prabhupāda: So, one thing, suppose that service of God is service of man, then why should you go door to door serving ... If God is service of man, if you say service of man is service of God, then service of God is service of man.

Guest (4): Okay. Fine.

Prabhupāda: That's all. Now if by serving God I can serve whole humanity...

Guest (4): That's good.

Prabhupāda: That's good. But you, how many human beings you can serve? So my process is better.

Guest (4): But I don't know what is God, but I know man within which God is present, a part of God is present.

Prabhupāda: That's all right. That's all right. That means we are, I mean to say for argument's sake. If God is everything...

Guest (4): We are the parts of God.

Discussion with Guests -- December 23, 1969, Boston:

Prabhupāda: Then how we can serve the whole by serving the part?

Guest (4): Well, because it is a problem today, and right now, we country...

Prabhupāda: Your argument is that service of man is service of God. That is your point. I say that if service of man is service of God, then service of God is service of man. First of all you yes or no, you say it.

Guest (4): It is one and the same but because I don't know God...

Prabhupāda: Then we serve God. You serve men. That's all.

Guest (4): I don't know God. That's why... Which is present and which is a philosophy. That's why...

Prabhupāda: Now, philosophy,... Your argument is service of man is service of God.

Guest (4): It is not my argument. It is argument of Ramakrishna and Vivekananda.

Prabhupāda: Now you are representing Ramakrishna. You are representing Ramakrishna. That's all. I take it.

Guest (4): Because I am also in doubt about... I want to know the truth.

Prabhupāda: The truth is... The example I have given you, that service of the body means service of the stomach. Service of the body does not mean service of the finger.

1971 Conversations and Morning Walks

Temple Press Conference -- August 5, 1971, London:

Prabhupāda: It's Kṛṣṇa's mission to awaken man's original consciousness. At the present moment we have got designated consciousness. I am thinking "I am Indian," you are thinking Englishman, another is thinking American. But actually we are neither American nor Indian nor any that sort of designation. We are part and parcel of God. That is our real identification. If we come to that consciousness, then all the problems of the world will be solved. Now, due to our designated consciousness, we are thinking, "You are different from me, I am different from you," but if we come to Kṛṣṇa consciousness, then we shall know that we are one, the same spirit soul, maybe in different dress. That is the explanation given in Bhagavad-gītā. Just like we are all human beings, gentlemen, ladies. Maybe in different dress, but our aims and objects are the one and the same. So this Kṛṣṇa consciousness movement is purificatory process. Sarvopādhi-vinirmuktam (CC Madhya 19.170). To make people free from all designations. Tat-paratvena nirmalam. And in Kṛṣṇa consciousness they become purified. And when they're purified their activities by purified senses make them perfect. That is the ideal perfection of human life. And our process is also very simple. There is no need of becoming a great philosopher, scientist, or thoughtful man. Simply by chanting the holy name of the Lord we can immediately contact with the Lord, because the Lord as the person and His name and His quality are all absolute. So this is a great science. Unfortunately, there is no department of education for this science in any one of the so many universities. So we invite, therefore, all kinds of serious men for the welfare of the human society to understand this great movement and if possible take part in it and cooperate with us. That will solve all the problems of the world. That is the verdict of Bhagavad-gītā. Very authoritative book of knowledge. Most of you may know the name Bhagavad-gītā. So our movement is based on this Bhagavad-gītā, the authorized book of knowledge, and approved by big ācāryas in India, Rāmānujācārya, Madhvācārya, Lord Caitanya. So you are all responsible representatives of papers.

1973 Conversations and Morning Walks

Room Conversation with British Man -- August 31, 1973, London:

Prabhupāda: Purport.

Pradyumna: "The Lord's descent from His transcendental abode is already explained in the 6th verse. One who can understand the truth of the appearance of the Personality of Godhead is already liberated from material bondage, and therefore he returns to the kingdom of God immediately after quitting this present material body. Such liberation of the living entity from material bondage is not at all easy. The impersonalists and the yogis attain liberation only after much trouble and many, many births. Even then, the liberation they achieve—merging into the impersonal brahma-jyotir of the Lord—is only partial, and there is the risk of returning again to this material world. But the devotee, simply by understanding the transcendental nature of the body and activities of the Lord, attains the abode of the Lord after ending this body and does not run the risk of returning again to this material world. In the Brahma-saṁhitā it is stated that the Lord has many, many forms and incarnations: advaitam acyutam anādim ananta-rūpam (Bs. 5.33). Although there are many transcendental forms of the Lord, they are still one and the same Supreme Personality of Godhead. One has to understand this fact with conviction, although it is incomprehensible to mundane scholars and empiric philosophers. As stated in the Vedas: eko devo nitya-līlānurakto bhakta-vyāpī hṛdy antarātmā. 'The one Supreme Personality of Godhead is eternally engaged in many, many transcendental forms in relationships with His unalloyed devotees.' This Vedic version is confirmed in this verse of the Gītā personally by the Lord. He who accepts this truth on the strength of the authority of the Vedas and of the Supreme Personality of Godhead and who does not waste time in philosophical speculations attains the highest perfectional stage of liberation. Simply by accepting this truth on faith, one can, without a doubt, attain liberation."

Guest (1): Yes, I understood all that. Also, whilst listening, I could quite see that you gain a freedom through grace, and don't have to come back here again, and then I thought that you personally must have come back here because you wanted to. Because you had a job to do perhaps. Well, obviously—not perhaps.

Prabhupāda: Come back?

Morning Walk -- December 10, 1973, Los Angeles:

Prabhupāda: No, I have already explained. What is not God? That is already explained. Anything you bring, He is, God is there. Without God, nothing can exist. So why this or that? Anything, that is God. But He's absolute. His love and His enmity, that is the same thing. We distinguish, here in this material world, "This is love and this is animosity." But God's animosity and God's love—the same thing. That is acintya. Here in the relative world we cannot adjust how animosity and love can be the same, one and the same. That is acintya, inconceivable by us. But God's love... Just like God's love for the gopīs and God's enmity for Kaṁsa, they're reaching the same result. Both of them are going to the spiritual world. Just like Pūtanā and Mother Yaśodā. Pūtanā came to poison Kṛṣṇa, and Mother Yaśodā is always anxious to save Kṛṣṇa, naughty child. He may not be hurt. So two opposite things. But both of them got the same result. Kṛṣṇa thought that "I have sucked her breast, so she is My mother. She must go to the same destination as Yaśodā Mā." Just see. That is His enmity. And that is absolute. In our relative world, we can see so many differences in the dealings of God, but He is absolute, one. That is conception of God. Advaita. Advaita. Advaita means absolute. And... Brahmeti paramātmeti bhagavān iti śabdyate. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). Again advayam. You may conceive God as impersonal or localized Paramātmā or Bhagavān—the same thing. But due to our, I mean to say, meager knowledge, we are thinking, somebody's thinking that His personality is greater than impersonality and somebody's thinking impersonality's greater than personality. This is our conception. He's the same. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). Not different. Not different. But one who has reached to the conception of personality, he has got all the others. That is the difference. So you write. You are theologician. You write about God so that people may understand how our students are enlightened. Other so-called foolish theologicians may learn from you. You take the ideas and explain.

1974 Conversations and Morning Walks

Morning Walk -- March 24, 1974, Bombay:

Prabhupāda: Simultaneously one and different.

Dr. Patel: That is a little (indistinct)

Prabhupāda: So unless you accept this difference, then it is Māyāvāda. Simply oneness is Māyāvāda.

Dr. Patel: That's right. You may... You accept one and the same, separate both or another explana..., another, only Kṛṣṇa knows and nobody knows.

Prabhupāda: No, no. No, why Kṛṣṇa knows? One who is Kṛṣṇa's devotee, he knows also.

Dr. Patel: All are Vaiṣṇava devotees, aren't they?

Prabhupāda: No, no. This is Māyāvāda. Not all of.

Dr. Patel: Ācchā. Vallabhācārya's devotees, Vaiṣṇavas are not...?

Prabhupāda: Vallabhācārya is a sampradāya.

Dr. Patel: But are they not Vaiṣṇavas?

Prabhupāda: That is a sampradāya. Viṣṇu Svāmī-sampradāya. That is accepted. That is accepted.

Dr. Patel: Rāmānujācārya's Vaiṣṇava was not Vaiṣṇava?

Prabhupāda: Oh yes.

Dr. Patel: Then why do you say so? They are all Vaiṣṇavas but...

Morning Walk -- March 30, 1974, Bombay:

Prabhupāda: Amṛtasya.

Dr. Patel: That the Brahman is amṛta.

Prabhupāda: Amṛta. Brahman. That is confirmed in the Śrīmad-Bhāgavatam: brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). So the Brahman, Paramātmā and Bhagavān, they are, these, one and the same. But it is the person's realization. Now, common man, they can understand what is this sunshine, but they cannot know what is the sun globe, or what is within the sun globe.

Chandobhai: What is within... Yes, correct.

Prabhupāda: So those who are satisfied only brahma-jyotir, their knowledge is not yet perfect. They do not know wherefrom the brahma-jyotir comes, who is the source of brahma-jyotir.

Chandobhai: So He has stated here.

Prabhupāda: Yes. (break) ...as Paramātmā, He's kṣetra-jña of everybody.

Dr. Patel: So He knows the working of everybody.

Prabhupāda: Yes.

Dr. Patel: Kṣetra-kṣetrajñayor jñānam tad jñānaṁ mataṁ mama.

Prabhupāda: Yes.

Room Conversation with Irish Poet, Desmond O'Grady -- May 23, 1974, Rome:

Prabhupāda: Yes. There is no question of... Because we have defined God, janmādy asya yataḥ (SB 1.1.1). God is He wherefrom everything emanates. That is God. So love, love or even fight. The fighting propensity is also there in God. And loving propensity is also there in God. But His fighting propensity and loving propensity—absolute. Just like in the material world we have got experience, fighting propensity is just opposite the loving propensity. But in God, either fighting propensity or loving propensity, they are one and the same, therefore He is absolute. That is the meaning of absolute. Just like we get from śāstras. The so-called enemies of God who is killed by God, he also attains perfection.

O'Grady: Yes, the vengeful... Yes, that I understand, the avenging God of Biblical imagination as against... Is it possible to do it all on your own, alone?

Prabhupāda: No. Therefore the Vedas say, tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). Abhigacchet means "he must." It is not possible alone. This word, this abhigacchet, this verb, is used in Sanskrit grammar... This is called vidhiliñ form of verb. So vidhiliñ form of verb is used when there is a..., matter is a must. Tad-vijñānārthaṁ sa gurum eva abhigacchet, samit-pāṇiḥ śrotriyam. And that is the Vedic version. Therefore... You have read Bhagavad-gītā. You will find Arjuna was talking with Kṛṣṇa. Then, when the things were not solved, perplexed, Arjuna surrendered himself, śiṣyas te 'haṁ śādhi māṁ prapannam. Find out this verse.

1975 Conversations and Morning Walks

Room Conversation with Ganesa dasa's Mother and Sister -- May 14, 1975, Perth:

Prabhupāda: This is the solution of the real problem, that after... If you understand Kṛṣṇa, then after giving up this body, you don't accept another material body. And in the material existence the problems are not solved because you have to, after death, you have to accept another material body. And as soon as you accept a material body, the sufferings are there, at least these four sufferings: birth, death, old age, and disease. So it continues. If you take the body of a human being, the birth, death, old age, disease are there. If you take the body of a heavenly demigod, the birth, death, old age, and disease are there. Or if you take the body of a dog, the birth, death, old age, disease are there. So any kind of birth, material body, you have to accept these four problems. And there are many other problems. But if you stop accepting a material body, then these things are finished. So we are training people, simply janma karma ca me divyam (BG 4.9). What is the purport?

Gaṇeśa: "Purport. The Lord's descent from His transcendental abode is already explained in the sixth verse. One who can understand the truth of the appearance of the Personality of Godhead is already liberated from material bondage, and therefore he returns to the kingdom of God immediately after quitting this present material body. Such liberation of the living entity from material bondage is not at all easy. The impersonalists and the yogis attain liberation only after much trouble and many, many births. Even then, the liberation they achieve—merging into the impersonal brahma-jyotir of the Lord—is only partial, and there is the risk of returning again to this material world. But the devotee, simply by understanding the transcendental nature of the body and activities of the Lord, attains the abode of the Lord after ending this body and does not run the risk of returning again to this material world. In the Brahma-saṁhitā it is stated that the Lord has many, many forms and incarnations: advaitam acyutam anādim ananta-rūpam (Bs. 5.33).

Although there are many transcendental forms of the Lord, they are still one and the same Supreme Personality of Godhead. One has to understand this fact with conviction, although it is incomprehensible to mundane scholars and empiric philosophers. As stated in the Vedas: eko devo nitya-līlānurakto bhakta-vyāpī hṛdy antarātmā. 'The one Supreme Personality of Godhead is eternally engaged in many, many transcendental forms in relationships with His unalloyed devotees.'

Morning Walk -- September 26, 1975, Ahmedabad:

Prabhupāda: No, this is not controversy. This is fact, that God is... That is... We learn from śāstra,

vadanti tat tattva-vidas

tattva yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

(SB 1.2.11)

The Absolute Truth is manifested in three ways: impersonal Brahman, and all-pervading Paramātmā, and Personality of Godhead-brahmeti paramātmeti bhagavān iti śabdyate—but they are one and the same. This is the verdict of the śāstra. So we can understand from this example that the sun is localized. Everyone can see. At the same time, sunshine is all-pervading, and within the sun globe there is a predominating deity. He is a person. Similarly, originally God is person, and then, when He expands, all-pervasive, that is Paramātmā. And when He expands by His energy, that is Brahman. This is understanding. Brahmeti paramātmeti bhagavān iti. Now somebody, they finish their business by realizing the impersonal Brahman, and somebody finishes his business by realizing the localized Paramātmā, yogis. Jñānīs, yogis. And the bhaktas, they come to the real, original source of everything, Kṛṣṇa. That is the difference.

Indian man (4): Swamiji, I want to question whether the Kṛṣṇa consciousness is the same type of consciousness which is experienced by the devotees as that divine type of consciousness. Is it a divine consciousness?

Prabhupāda: Yes, Kṛṣṇa consciousness means divine. Kṛṣṇa means divine. Kṛṣṇa means divine.

Indian man (4): So that is the same.

1976 Conversations and Morning Walks

Room Conversation with George Gullen, President of Wayne State University -- June 15, 1976, Detroit:

Prabhupāda: Just like pains and pleasure. You know your bodily pains and pleasure, I know my body. But I do not know your bodily pains, neither you know mine. But God knows everyone's pains and pleasures. That is the difference between God and individual soul.

Hari-śauri: "This body is called kṣetra, and within it dwells the owner of the body and the Supreme Lord, who knows both the body and the owner of the body. Therefore He is called the knower of all fields. The distinction between the field of activities, the owner of activities, and the supreme owner of activities is described as follows. Perfect knowledge of the constitution of the body, the constitution of the individual soul, and the constitution of the Supersoul is known in terms of Vedic literature as jñānam. That is the opinion of Kṛṣṇa. To understand both the soul and the Supersoul as one yet distinct is knowledge. One who does not understand the field of activity and the knower of activity is not in perfect knowledge. One has to understand the position of prakṛti, nature, and puruṣa, the enjoyer of the nature, and īśvara, the knower who dominates or controls nature and the individual soul. One should not confuse the three in their different capacities. One should not confuse the painter, the painting and the easel. This material world, which is the field of activities, is nature, and the enjoyer of nature is the living entity, and above them both is the supreme controller, the Personality of Godhead. It is stated in the Vedic language: bhoktā bhogyaṁ preritāraṁ ca matvā/ sarvaṁ proktaṁ tri-vidhaṁ brahmam etat. There are three Brahman conceptions: prakṛti is Brahman as the field of activities, and the jīva (individual soul) is also Brahman and is trying to control material nature, and the controller of both of them is also Brahman, but He is the factual controller. In this chapter it will be also explained that out of the two knowers, one is fallible and the other is infallible. One is superior and the other is subordinate. One who understands the two knowers of the field to be one and the same contradicts the Supreme Personality of Godhead, who states here very clearly that 'I am also the knower of the field of activity.'

Answers to a Questionnaire from Bhavan's Journal -- June 28, 1976, Vrndavana:

Puṣṭa Kṛṣṇa: He's dead. He was enlightened. "...equated Hindu ethos with castism." He equated that Hindu culture, or Hindu ethos, and castism is one and the same. "Will the fundamental values of Hinduism be in any way affected by the eradication of castism, towards which a concerted effort is now being made at all levels?"

Prabhupāda: But it cannot be done. This is another foolishness. Because Kṛṣṇa says, cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). But the difficulty is the caste system is coming on account of false notion that a brāhmaṇa is the son of a brāhmaṇa. That is caste system. But Kṛṣṇa does not say. He says, "By quality and work." He never says, "By birth." So this so-called castism in India that is a false notion of cātur-varṇyaṁ. Real cātur-varṇyaṁ means guṇa-karma-vibhāgaśaḥ. One must be qualified. And how one is qualified? That is also described. Satya śamo damo titikṣva ārjava jñānaṁ vijñānam āstikyam. So there must be education. It is not that to abolish the caste system which is contaminated by false conception, or birth right conception. This wrong caste system should be abolished and training centers should be opened how to train a person to become brāhmaṇa or to become kṣatriya. Guṇa-karma-vibhāgaśaḥ. So you cannot avoid it, but because you have misconceived the caste system, that should be abolished, and the system recommended by Kṛṣṇa, that should be taken. Otherwise you cannot avoid it. Caste system will remain. Just like truthfulness. So all over the world you'll find somebody who is truthful. Why do you take it: "His father was truthful, therefore he is truthful."? This is nonsense. This is nonsense. Kṛṣṇa never said that. The father may be Hiranyakasipu, but his son is Prahlāda. Or a son... Not that the, one has to become exactly like the father. It may be. There is every possibility, but it is not a fact that the son becomes like the father. It is not fact. So similarly, the first class man is truthful. Now, wherever you find a truthful man, you classify him as brāhmaṇa. That is wanted. Why do you take that "Here is a son of truthful man; therefore he is brāhmaṇa"? That is misconception. You have to pick up the truthful men all over the world and classify them as brāhmaṇa.

Answers to a Questionnaire from Bhavan's Journal -- June 28, 1976, Vrndavana:

Puṣṭa Kṛṣṇa: Is that to say that the conclusion of the Vedānta-sutra and the conclusion of Śrīmad-Bhāgavatam is one and the same. Bhakti.

Prabhupāda: Yes. Yes. Bhāṣyaṁ brahma-sūtrānam **. This is the real commentary on the Vedānta-sūtra. And it begins with Vedānta-sutra. Janmādy asya yataḥ anvayād itarataś ca (SB 1.1.1). Find out this?

Puṣṭa Kṛṣṇa:

kāmasya nendriya-prītir

lābho jīveta yāvatā

jīvasya tattva-jijñāsā

nārtho yaś ceha karmabhiḥ

(SB 1.2.10)

"Life's desires should never be aimed at gratifying the senses. One should desire to live only because human life enables one to inquire about the Absolute Truth."

Prabhupāda: That is the Vedānta-sūtra, athāto brahma jijñāsā. Here it is same thing explained, that don't be entrapped with these temporary bodily necessities of life, sense gratification. You must inquire about the Absolute Truth. In the next verse it is explained, vadanti tat tattva-vidas tattvaṁ yaj jñānam (SB 1.2.11). Tattva. Tattva means truth. The truth is explained by the tattva-vit, one who knows the truth. How? Brahmeti paramātmeti bhagavān iti śabdyate. He is explained as Brahman, as Paramātmā, or as Bhagavān. This is Vedānta-sūtra. Now one should learn what is Bhagavān, what is Brahman, what is Paramātmā. In this way one should make advancement of his spiritual consciousness. That is the purpose of Vedānta-sūtra.

Puṣṭa Kṛṣṇa: Can I ask another question, Śrīla Prabhupāda?

Evening Darsana -- July 6, 1976, Washington, D.C.:

Prabhupāda: Therefore, He is called Param Brahman. Sarvaṁ khalv idaṁ brahma. Everything is Brahman, but He is Param Brahman. That is accepted by Arjuna, paraṁ brahma paraṁ brahma pavitram.

Puṣṭa Kṛṣṇa: "In this chapter it will also be explained that out of the two knowers, one is fallible and the other is infallible; one is superior and the other subordinate. One who understands the two knowers of the field to be one and the same contradicts the Supreme Personality of Godhead, who states here very clearly that 'I am also the knower of the field of activity.' One who misunderstands a rope to be a serpent is not in knowledge."

Prabhupāda: He says "I am also." Ksetrajñaṁ ca. Ca means "also." They are two. Individual, kṣetrajñaḥ, and the collective, kṣetrajñaṁ ca. There is kṣetrajñam, I am also there. They are two, not one. Ksetrajñaṁ cāpi ca api, kṣetra-jñaṁ cāpi māṁ viddhi. As soon as there is ca, "and," then there are two. Not one. One is subordinate and one is supreme. Therefore He is addressed, paraṁ brahma. Brahma..., jīva is also Brahman. But He is Param Brahman. Paramātmā: Jīva is also ātmā, but He is Paramātmā. Parameśvara: jīva is also īśvara, but He is Parameśvara. Īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). This is Vedic version. There are īśvaras, controllers, many controllers, but parama controller, Parameśvara, is Kṛṣṇa.

Evening Conversation -- August 8, 1976, Tehran:

Prabhupāda: Yes, the body's destructible, but the spirit soul is not destructible. When you understand this point, then we understand what is spirit, and then spiritual culture begins. Without being convinced of this spirit soul, there is no question of spiritual culture. So the spirit soul is described as eternal. And the proof is given, eternity. Just like there are so many children. They'll grow up from childhood to boyhood, from boyhood to youthhood. The body is changing. This is very practical. But the spirit soul is there, the same spirit soul which was within the womb of the mother in a small body. Then coming out of the mother's womb, the same spirit soul is there, but the body is different. In this way, the body is being situated in different status, but we know that the proprietor of the body is the same. Is there any difficulty to understand? Anyone? The body is changing, that's a fact. You are young man. You'll have to become an old man like me. That means body will change. But so far you are concerned, you are the same. So, the body changes and the spirit soul remains the same. This is to be understood first of all. What is the difficulty? First of all, you must distinguish what is spirit, what is matter. Material culture means this body is there, it requires some necessities. The body must be given something to eat. Is it not? Eating? Then the body must be given some rest, sleeping, for which we require some apartment, some place. Not we, but also even the animals, birds, they have got their nest, or the animal has got some hole or something. So eating, sleeping, and some sense gratification, sex. These are bodily necessities. But when you understand what is spirit, then we must try to find out what the spiritual necessity is. That is spiritual culture. You cannot go on with the bodily culture as spiritual culture. That is a mistake. Spiritual culture is different from the bodily culture. And when we understand it, then there is no question of Iranian spiritual culture or Indian spiritual culture. Spiritual culture is one. As bodily culture is also one. It does not mean that only Indians eat and the Iranians do not eat. The Iranians also eat, because they're bodily necessities. Similarly, spiritual culture also, there is some necessities which is equally needed by the Iranians, by Americans, by Indians. It is not... Just like when we say that the child grows to become a boy. This is not applicable only to the Indians or Iranians. It is applicable everywhere. Child grows everywhere. You cannot say this is Indian or Iranian. It is everywhere. So if we understand what is spiritual culture and what is material culture, then there is no question of Iranian or Indian or English or American. Spiritual culture is the same everywhere. So any question on this point? Any difficulty to understand? (pause) Spiritual culture or material culture, it is one and the same everywhere. There cannot be any difference. Materially, we want to cover this body, some dress, everyone has got dress. You cannot say this is Iranian dress or it is Indian dress. Dress is dress, that's all. So any question on this point?

Evening Conversation -- August 8, 1976, Tehran:

Prabhupāda: Purport?

Pradyumna: "The Lord's descent from his transcendental abode, is already explained in the sixth verse. One who can understand the truth of the appearance of the Personality of Godhead is already liberated from material bondage and therefore he returns to the kingdom of God immediately after quitting this present material body. Such liberation of the living entity from material bondage is not at all easy. The impersonalists and the yogis attain liberation only after much trouble and many, many births. Even then the liberation they achieve, merging into the impersonal brahma-jyotir of the Lord, is only partial and there's the risk of returning again to this material world. But the devotee, simply by understanding the transcendental nature of the body and activities of the Lord, attains the abode of the Lord after ending this body and does not run the risk of returning again to this material world. In the Brahma-saṁhitā it is stated that the Lord has many, many forms and incarnations: advaitam acyutam anādim ananta-rūpam (Bs. 5.33). Although there are many transcendental forms of the Lord, they are still one and the same Supreme Personality of Godhead. One has to understand this fact with conviction, although it is incomprehensible to mundane scholars and empiric philosophers. As stated in the Vedas:

eko devo nitya-līlānurakto

bhakta-vyāpī hṛdy antar-ātmā

'The one Supreme Personality of Godhead is eternally engaged in many, many transcendental forms in relationships with His unalloyed devotees.' This Vedic version is confirmed in this verse of the Gītā personally by the Lord. He who accepts this truth on the strength of the authority of the Vedas and of the Supreme Personality of Godhead and who does not waste time in philosophical speculations attains the highest perfectional stage of liberation. Simply by accepting this truth on faith, one can, without a doubt, attain liberation. The Vedic version, tat tvam asi, is actually applied in this case. Anyone who understands Lord Kṛṣṇa to be the Supreme, or who says unto the Lord, 'You are the Supreme Brahman, the Personality of Godhead,' is certainly liberated instantly, and consequently his entrance into the transcendental association of the Lord is guaranteed. In other words, such a faithful devotee of the Lord attains perfection, and this is confirmed by the following Vedic assertion:

Evening Darsana -- September 1, 1976, Delhi:

Prabhupāda: Go on, go on. I have given any purport?

Pradyumna: Yes, Śrīla Prabhupāda. There are many devotees who assume themselves to be in Kṛṣṇa consciousness and devotional service but at heart do not accept the Supreme Personality of Godhead, Kṛṣṇa, as the Absolute Truth. For them, the fruit of devotional service-going back to Godhead—will never be tasted. Similarly, those who are engaged in fruitive, pious activities and who are ultimately hoping to be liberated from this material entanglement will never be successful either because they deride the Supreme Personality of Godhead, Kṛṣṇa. In other words, persons who mock Kṛṣṇa are to be understood to be demonic or atheistic. As described in the Seventh Chapter of Bhagavad-gītā, such demonic miscreants never surrender to Kṛṣṇa. Therefore their mental speculations to arrive at the Absolute Truth bring them to the false conclusion that the ordinary living entity and Kṛṣṇa are one and the same. With such a false conviction, they think that the body of any human being is now simply covered by material nature and that as soon as one is liberated from this material body there is no difference between God and himself. This attempt to become one with Kṛṣṇa will be baffled because of delusion. Such atheistic and demoniac cultivation of spiritual knowledge is always futile. That is the indication of this verse. For such persons, cultivation of the knowledge in the Vedic literature, like the Vedānta-sūtra and the Upaniṣads, is always baffled.