Now out of these five subject matter, in the Bhagavad-gītā it establish that the Supreme Godhead or Kṛṣṇa or Brahman or Paramātmā... You may call whatever you like. But the supreme controller. There is a supreme controller. So the supreme controller is the greatest of all. And the living beings, they are in quality like the supreme controller. Just like the supreme controller, the Lord, He has control over the universal affairs, over the material nature, how the... It will be explained in the later chapters of Bhagavad-gītā that this material nature is not independent. She is acting under the direction of the Supreme Lord.
Paramatma (Lectures, BG)
Lectures
Bhagavad-gita As It Is Lectures
Lecture on BG Introduction -- New York, February 19-20, 1966:
The supreme conscious, it will be explained in the Bhagavad-gītā in the chapter where the distinction between the jīva and īśvara is explained. Kṣetra-kṣetra-jña. This kṣetra-jña has been explained that the Lord is also kṣetra-jña, or conscious, and the jīvas, or the living beings, they are also conscious. But the difference is that a living being is conscious within his limited body, but the Lord is conscious of all bodies. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). The Lord lives within the core of heart in every living being, therefore He is conscious of the psychic movements, activities, of the particular jīva. We should not forget. It is also explained that the Paramātmā, or the Supreme Personality of Godhead, is living in everyone's heart as īśvara, as the controller and He is giving direction. He is giving direction. Sarvasya cāhaṁ hṛdi sanniviṣṭhaḥ (BG 15.15), everyone's heart He is situated, and He gives direction to act as he desires.
Lecture on BG Introduction -- New York, February 19-20, 1966:
The impersonal Brahman is explained in the Bhagavad-gītā that impersonal Brahman is also subordinate to the complete person. Brahmaṇo 'haṁ pratiṣṭhā (BG 14.27). Impersonal Brahman is also. It is... The impersonal Brahman is more explicitly explained in the Brahma-sūtra as the rays. As there is the rays of the sunshine, sun planet, similarly, the impersonal Brahman is the shining rays of the Supreme Brahman or the Supreme Personality of Godhead. Therefore impersonal Brahman is incomplete realization of the absolute complete whole, and so also the conception of Paramātmā. These things are also explained. Puruṣottama-yoga. When we shall read the chapter of Puruṣottama-yoga it will be seen that the Supreme Personality, Puruṣottama, is above the impersonal Brahman and partial realization of Paramātmā.
Lecture on BG Introduction -- New York, February 19-20, 1966:
The Supreme Personality of Godhead is called sac-cid-ānanda-vigrahaḥ (Bs. 5.1). In the Brahma-saṁhitā, the beginning is started like this: īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ/ anādir ādir govindaḥ sarva-kāraṇa-kāraṇam (Bs. 5.1)." Govinda, Kṛṣṇa, is the cause of all causes. He is the primal Lord." So the Supreme Personality of Godhead is sac-cid-ānanda-vigrahaḥ. Impersonal Brahman realization is the realization of His sat part, eternity. And Paramātmā realization is the realization of sat-cit, eternal knowledge part realization. But realization of the Personality of Godhead as Kṛṣṇa is realization of all the transcendental features like sat, cit, and ānanda, in complete vigraha. Vigraha means form. Vigraha means form. Avyaktaṁ vyaktim āpannaṁ manyante mām abuddhayaḥ (BG 7.24). People with less intelligence, they consider the Supreme Truth as impersonal, but He is a person, a transcendental person. This is confirmed in all Vedic literature.
Lecture on BG Introduction -- New York, February 19-20, 1966:
So one of the planets, that is also mad-bhāvam, that is also within the spiritual nature. So any transcendentalist who at the end of life, either he thinks of the brahma-jyotir or meditates upon the Paramātmā or thinks of the Supreme Personality of Godhead Śrī Kṛṣṇa, in either case, they enter into the spiritual sky. But only the devotees, those who have practiced personal touch with the Supreme Lord, they enter into the Vaikuṇṭha planets or in the Goloka Vṛndāvana planet. The Lord says, yaḥ prayāti sa mad-bhāvaṁ yāti nāsty atra saṁśayaḥ (BG 8.5). There is no doubt. One should not disbelieve. That is the question. So you are reading Bhagavad-gītā throughout the whole life, but when the Lord speaks something which does not tally with our imagination, we reject it. That is not the process of Bhagavad-gītā reading. Just like Arjuna said that sarvam etaṁ ṛtam manye, "I believe in everything, whatever You have said." Similarly, hear, hearing. The Lord says that at the time of death, whoever thinks of Him, either as Brahman or Paramātmā or the Personality of Godhead, certainly he enters into the spiritual sky and there is no doubt about it. One should not disbelieve it. And the process is, general rule is also stated in the Bhagavad-gītā, how one can, how it is possible to get into the spiritual kingdom simply by thinking of the Supreme at the time of death.
Lecture on BG 1.15 -- London, July 15, 1973:
According to Vedic civilization, after the birth of the child, there was name-giving ceremony, what kind of name. So that was calculated astrologically, that what kind of name he should be given, because the name should carry some meaning of the activities of his life. So Kṛṣṇa is named here Hṛṣīkeśa. Hṛṣīkeśa, Kṛṣṇa, in the fifteenth chapter is described that He gives direction to everyone. Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ: (BG 15.15) "I am sitting in everyone's heart as Paramātmā." Realization of the Absolute Truth are three features, Brahman, Paramātmā and Bhagavān.
- vadanti tat tattva-vidas
- tattvaṁ yaj jñānam advayam
- brahmeti paramātmeti
- bhagavān iti śabdyate
- (SB 1.2.11)
Brahman, Paramātmā and Bhagavān. The same object. So the Brahman realization is impersonal realization. Just like the sun, the sun globe, and the sunshine. They are one, but the sunshine, realization of the sunshine, is not realization of the sun globe. Or realization of the sun globe is not realization of the sun god who is within the sun globe.
Lecture on BG 1.15 -- London, July 15, 1973:
So Brahman realization is also God realization, but it is partial. The Supreme Lord is sac-cid-ānanda-vigrahaḥ (Bs. 5.1). He is person. But He is not a person like us. He is sac-cid-ānanda-vigrahaḥ. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Vigraha means person. So He is person, Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Three features, realization of the Absolute. The first realization, imperfect realization, is impersonal Brahman. Further advanced realization—Paramātmā realization. And ultimate realization—the Supreme Personality of Godhead, Kṛṣṇa. These are the three stages.
Lecture on BG 1.15 -- London, July 15, 1973:
So when He is Hṛṣīkeśa, it is His Paramātmā feature. As it is stated in the Bhagavad-gītā,
- īśvaraḥ sarva-bhūtānāṁ
- hṛd-deśe 'rjuna tiṣṭhati
- bhrāmayan sarva-bhūtāni
- yantrārūḍhāni māyayā
- (BG 18.61)
Īśvara, the Supreme Lord, Kṛṣṇa. Īśvara means the Supreme, īśvara means controller. But the supreme controller is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). Control everyone of us, we are controller. We control our family, our society, our business, our factory. There are different kinds of controller. So in that sense everyone is īśvara, but different types of īśvara. But the supreme īśvara.... Supreme means nobody controls Him, but He controls everyone. That is Supreme. Here we are controller, but we are also controlled, somebody else, superior than me. Therefore we cannot be called supreme controller. Supreme controller is Kṛṣṇa.
Lecture on BG 1.15 -- London, July 15, 1973:
So anyone within this material world, they are prisoners. Bhrāmayan yantrārūḍhāni māyayā. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). Īśvara, the Supreme Lord Kṛṣṇa as Hṛṣīkeśa, He is sitting in everyone's heart as Paramātmā, and He is guiding. This is confirmed in the Vedas that two birds are sitting on one tree. These two birds, one is Kṛṣṇa and another, the living entity, Paramātmā and jīvātmā. The jīvātmā is eating the fruit, and Paramātmā is simply becoming witness. Anumantā upadraṣṭā. Paramātmā is seeing, Hṛṣīkeśa is seeing that you are doing this. So we may forget what nuisance we had done in our last life, but Paramātmā is there, witness; you have to get a body according to your work. Karmaṇā daiva-netreṇa (SB 3.31.1). You are working, that is being witnessed by the Paramātmā. And He is also giving advice. Because we have forgotten Kṛṣṇa, we have rebelled against Kṛṣṇa. We want to act according to our whims.
Just like a child wants to do something according to his whims. Father checks him, "My dear child, do not do this." But if he likes, if he persists, father says, "All right, you do it." This is the position. The Hṛṣīkeśa, Paramātmā, He is always guiding us, but we do not accept His guidance. This is our position. Arjuna has accepted Kṛṣṇa, that "I shall be guided by You. Although You'll not fight." Therefore here it is said, Hṛṣīkeśa, He's guiding Arjuna. The hṛṣīka means the senses.
Lecture on BG 1.15 -- London, July 15, 1973:
One must realize that "Everything belongs to God; nothing belongs to me. Even this body is given to me by God. "Why a different body? The different body is... God gives us different body according to our karma. That is explained. Karmaṇā daiva-netreṇa jantur dehopapattaye (SB 3.31.1). How we get a different type of body? We have got different types of body. Because according to our past karma, we have created a certain type of body and now we have entered into that body and working according to past karma.
The Christian theologicians, they do not believe in the karma. I was student in Christian college, Scottish Churches College. So in our younger days, the Professor, Dr. W.S. Urquhart. So I heard his lecture, that he did not believe in the karmas. He said that "If I am suffering or enjoying for my last karma, who is the witness? Because some witness must be there that I have done this." But at that time we were not very expert. But this Hṛṣīkeśa is the witness, anumantā upadraṣṭā. Upadraṣṭā. He is simply seeing. So the Christians, they have no Paramātmā idea. Sometimes they say holy ghost. Not a clear idea. But this Hṛṣīkeśa is clear idea. Hṛṣīkeśa. Hṛṣīka-īśa.
Lecture on BG 1.23 -- London, July 19, 1973:
Nobody can understand, even if he is siddha, perfect. Perfect means not spiritually perfect, means materially perfect. Or even spiritually, partially perfect. Brahma-jñānī, they are partially perfect. Paramātmā-jñānī, yogis, they are also partially perfect. Not completely perfect. Completely perfect is the devotees. Only devotees, they are completely perfect. Others, the jñānīs and yogis and karmīs... Karmīs are, they are rascals. Jñānīs, they are partially perfect because they can understand the eternity portion of the Supreme Lord, brahma-jñāna. That is eternity portion. And Paramātmā-jñāna is the cid-aṁśa, knowledge or personally seeing God as the four-handed Viṣṇu. So that is also imperfect knowledge. That when He comes to know Bhagavān, īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1), then there is perfect knowledge.
Lecture on BG 1.24-25 -- London, July 20, 1973:
First of all we can see a person. A person we see, what do we see? The senses. But we cannot see the director of the senses. The director of the senses is the mind. And the director of the mind is intelligence. And the owner of the intelligence is the soul. This is understanding. The soul is there. Whose intelligence? As soon as we shall say intelligence, whose intelligence? That is the soul's intelligence. Wherefrom the intelligence is coming? From Paramātmā, Hṛṣīkeśa. Therefore this word is used here, hṛṣ īkeśa. The intelligence will come from Paramātmā. Otherwise we cannot act, just like a child has got intelligence, but it is guided by the parent's intelligence: "My dear son, do like this." And he does it. Similarly, we have got all this mind, intelligence, everything, but that is being guided by the super-intelligence, Kṛṣṇa. Therefore He is called Hṛṣīkeśa. Once we have explained Hṛṣīkeśa. So we have to reach that platform where we can talk with Hṛṣīkeśa. That is spiritual platform. That is possible.
Lecture on BG 2.1-11 -- Johannesburg, October 17, 1975:
So Kṛṣṇa is the Supreme Personality of Godhead. He is the origin of Brahman. He is the origin of Paramātmā. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The Absolute Truth is experienced in three ways—Brahman, Paramātmā and Bhagavān. So Bhagavān is the last word of the Absolute Truth, the Supreme Person. Therefore Vyāsadeva has purposefully written here, "śrī bhagavān uvāca." Bhagavān uvāca means you cannot exceed the Supreme Person. Nobody can be equal to the Supreme Person; nobody can be more than the Supreme Person. Everyone should be under the Supreme Person. That is the meaning of Bhagavān.
Lecture on BG 2.1-11 -- Johannesburg, October 17, 1975:
Now, Kṛṣṇa took the position of guru, and He began to instruct. Tam uvāca hṛṣīkeśaḥ. Hṛṣīkeśa..., Kṛṣṇa's another name is Hṛṣīkeśa. Hṛṣīkeśa means hṛṣīka īśa. Hṛṣīka means the senses, and īśa, the master. Therefore Kṛṣṇa is the master of our senses, everyone's senses. That will be explained in the Thirteenth Chapter, that kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata (BG 13.3). In this body there are two living entities. One is myself, the individual soul, ātmā; and the other is Kṛṣṇa, Paramātmā. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). So actually the proprietor is Paramātmā. I am given the chance to use it, so my senses, so-called my senses, that is not my senses. I have not created my hand. The hand is created by God, or by Kṛṣṇa, through the agency of this material nature, and I am given the hand to use it for my purpose, for my eating, for my collecting. But actually it is not my hand.
Lecture on BG 2.2 -- London, August 3, 1973:
So here, bhagavān uvāca. Vyāsadeva does not say that kṛṣṇa uvāca. If, if he would have said, "Kṛṣṇa," then people would have misunderstood. He's directly speaking, bhagavān uvāca, "the Supreme Personality of Godhead." So anyone who is impersonalist, how he can understand Bhagavad-gītā? Bhagavān means person. Bhagavān is not imperson. The Absolute Truth is manifested in three features: Brahman, Paramātmā, Bhagavān. Brahman is the beginning, impersonal. Sarvaṁ khalv idaṁ brahma. Because... Just like fire. Fire is burning somewhere, but its heat and light is impersonal. Suppose here is big fire. Just like we got fireplace. That is in one corner. But the whole room you are feeling heat. That heat is impersonal. But the fireplace, where there is blazing fire, that is personal. So impersonal conception is the offshoot of the person. That will be explained in the Thirteenth Chapter: mayā tatam idaṁ sarvam (BG 9.4). Kṛṣṇa says that "Everyone, everywhere I am spread. I exist everywhere.
Lecture on BG 2.12 -- New York, March 9, 1966:
J, N, A, N, I. "Jan-nanee. Jan-nanee." The spelling is "Jananee." So the Supreme Truth, the Supreme Truth is Brahman, Paramātmā and Bhagavān, the Supreme Truth. Now, according to... Because we have already explained that each and every individual being has got his individual minute quantity of independence. God has given us. Now, by our independence, I may accept as the Supreme Personality of Godhead, I may accept Him that the all-pervading Supersoul, and I may accept Him that the all-pervading Brahman, impersonal brahma-jyotir effulgence. So all these are applicable to the Absolute Truth. Now, it depends on my discretion whether I want to merge into the existence of the Lord, whether I want to keep my individuality and associate with Him as friend, as father, mother, as wife. Just like we have got relation. So that depends on my discretion. But now, comparatively, if we study that if we merge into the existence of God, the, at least, in the opinion of the bhaktas, that is not acceptable. That is not acceptable. They know that, that "God has created me as an individual being, so He has got some purpose. And because He has created me for some purpose, I must fulfill that purpose. I must fulfill that purpose."
Lecture on BG 2.12 -- Hyderabad, November 17, 1972:
So dhīrādhīra-jana-priyau priya-karau nirmatsarau... The Gosvāmīs, they were equally respectable for the dhīras and the adhīras. So a, a spiritual master, a gosvāmī, should be equally merciful both for the dhīras and the adhīras. Otherwise, he cannot become a preacher. Preacher has to meet so many fallen souls. So he, if he becomes disturbed, then he cannot preach. Therefore dhīra. This word is here: anupaśyanti, tam ātma-sthaṁ ye anupaśyanti dhīra. He's called dhīra. Without being dhīra, you cannot perceive the presence of the Supreme Personality of Godhead within your heart, because the God is there in Paramātmā feature. But you have to become dhīra, without being disturbed. Then you can understand: "Here is Kṛṣṇa within my heart."
Lecture on BG 2.13 -- Hyderabad, November 18, 1972:
All the demigods and living entities, they have been analyzed by great stalwart people, and it has been found that Kṛṣṇa is cent percent God. Kṛṣṇas tu bhagavān svayam. Ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam (SB 1.3.28). All others... There are many other gods. Then gods means not the Supreme God. Īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). We are speaking of the paramaḥ īśvaraḥ, or Parameśvara. There are two words: īśvara, parameśvara; ātmā, paramātmā. That param is God. We are Brahman; Para-brahman. So Para-brahman, Paramātmā, Parameśvara, all these are applicable to Kṛṣṇa. Just like Arjuna, after hearing Bhagavad-gītā, he admitted, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān, puruṣaṁ śāśvatam ādyam (BG 10.12). That is the position of Kṛṣṇa. Ādi-puruṣam. Govindam ādi-puruṣam. Kṛṣṇa also says, in the Bhagavad-gītā, aham ādir hi devānām (Bg 10.2). Devānām, Brahmā, Viṣṇu, Maheśvara... Then, after Brahmā, Viṣṇu, Maheśvara, there are other demigods, Indra, Candra, Varuṇa, so many. So Kṛṣṇa says, aham ādir hi devānām. Ahaṁ sarvasya prabhavaḥ. He's the origin of everything. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8). "Everything emanates from Me." In the Vedānta-sūtra also the Absolute Truth is described as janmādy asya yataḥ (SB 1.1.1). The Absolute Truth is that from whom everything emanates.
Lecture on BG 2.13 -- Hyderabad, November 18, 1972:
Indian: ...gavad-gītā that the ātmā and jīvātmā is the same vision, and Brahman or Para-brahman is the same. And in knowledge of soul truth, the ātmā is the part and parcel of the Paramātmā, that is the Supreme Lord, and this contradiction in this, I think, that how the ātmā and Paramātmā is both one? Containing both, if the ātmā is part and parcel of the Paramātmā, and when they, the ātmā and the great and Paramātmā, is different. Because is contradiction in the understanding may accept what the Vedas say and what Bhagavad-gītā say? Is there any difference between the Vedas and Bhagavad-gītā? Are we following Vedas, or are we following Bhagavad-gītā? Because the Bhagavad-gītā is only song of Lord Kṛṣṇa; the Vedas are the pure knowledge of Para-brahman.
Prabhupāda: So why you are going away? You hear. You hear. Vedas... The... In the Bhagavad-gītā it is said, vedaiś ca sarvair aham eva vedyaḥ: (BG 15.15) "All the Vedas and Vedāntas, they are meant for understanding Kṛṣṇa." If by studying Vedas and Vedānta you cannot understand Kṛṣṇa, then it is śrama eva hi kevalam (SB 1.2.8). It is simply labor. That is the adjustment of Bhagavad-gītā and all other Vedic literature. Vedas means... Veda means knowledge, and anta means ultimate. That is called Vedānta. So ultimate knowledge is to know God. You may not accept Kṛṣṇa. Although all the ācāryas... I have already mentioned. Even Śaṅkarācārya, he also accept Kṛṣṇa: sa bhagavān svayaṁ kṛṣṇa.
Lecture on BG 2.13 -- Hyderabad, November 18, 1972:
Śyāmasundara: He wanted to know what is the difference between Paramātmā and ātmā.
Prabhupāda: Paramātmā and ātmā, it is not very difficult to know. Just like you are father and you have got many children at home. So they, because they are children, they are, I mean to say, as ingredients, you and your children are the same, but still, you are superior, and the children are dependent. Your children are not different from you, but still, you are superior and they are inferior or junior. So qualitatively one, but quantitatively different. So quantitatively different—ātmā, Paramātmā; and qualitatively one—ātmā is spirit, Paramātmā is spirit. It is called acintya-bhedābheda-tattva, simultaneously one and different. One in quality, different in quantity. You can create. You are also qualitatively one with God. You have got creative power. Just like we are creating this flying machine, sputniks. That is also flying in the sky, and the Paramātmā has created the millions of planets floating in the sky. So you have got the creative power, but you cannot create like that, Paramātmā. That is the difference.
Lecture on BG 2.13 -- Hyderabad, November 18, 1972:
Indian: My question was very simple.
Prabhupāda: Yes. The answer is also very simple. Paramātmā is great. You are small. That's all.
Indian: But whether the, our ātmā is the part and parcel of the ātmā, Paramātmā.
Prabhupāda: Yes.
Indian: Paramātmā is entirely different from the ātmā and...
Prabhupāda: That I will explain. In quality, you are one. Because a particle of gold is also gold. But the gold mine is not equal to the gold earring. That is mistake.
Indian: They say ātmā is the Paramātmā.
Various Indians: Not, not, the... Not the whole.
Prabhupāda: Not the... One is great. Another is small. That is the difference. Quality is the same.
Indian: That means Paramātmā and the ātmā...
Prabhupāda: Quality same.
Lecture on BG 2.13 -- Hyderabad, November 18, 1972:
Indian: Is, according to the Paramātmā, it is entirely different from the Paramātmā.
Prabhupāda: According to the Paramātmā.
Indian: Every, our action is according to the Paramātmā.
Prabhupāda: Yes.
Indian: So why do you abuse one person to other person?
Prabhupāda: Eh?
Indian: Why a person,...
Prabhupāda: Yes?
Indian: ...to abuse other person, he says many things...
Prabhupāda: But you should remember that you are in quality Paramātmā. So Paramātmā has got supreme independence. You have got little independence also. You, when you misuse that little independence, you create havoc.
Lecture on BG 2.13-17 -- Los Angeles, November 29, 1968:
At night, we can see millions of stars, there are. Similarly, that is the impersonalism and personalism. One whose knowledge is not perfect, they think imperson, everything homogeneous. And one whose knowledge is perfect... Vedas also confirm it... Just like in the Īśopaniṣad, there is a verse in which it is stated that "Please withdraw Your effulgence so that I can see Your real face." Just like the sun globe. You cannot see it perfectly due to the dazzling sunshine. But the sun globe is there, and in the glow there are living entities, and there is a principal head man, god. They are not man because their body is made of fire. So similarly, the first, impersonal impression, Brahman, then further advanced, Supersoul, and when further advanced, the Supreme Personality of Godhead, Kṛṣṇa. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). First realization, Brahman, impersonal; the second realization is Paramātmā, Supersoul; and the last realization is the personal form of God, Kṛṣṇa. Go on.
Lecture on BG 2.16 -- London, August 22, 1973:
In another place, janma karma ca me divyaṁ yo jānāti tattvataḥ (BG 4.9). Tato māṁ jñātvā viśate tad-anantaram. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). This word tattvataḥ is very important. Tattvataḥ means the absolute truth. Truth. Tattva—means truth. In the Bhāgavata also, we'll find vadanti tat tattva-vidas tattvam (SB 1.2.11). Tattva-vidaḥ. Those who are aware of the truth, they call this tattva. What is that tattva? Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). That tattva is called sometimes Brahman, sometimes Paramātmā, and sometimes Bhagavān. The Bhagavān is the last word of tattva. Therefore, you'll find in every stanza, Vyāsadeva is writing, but he's writing śrī bhagavān uvāca. Don't think... Vyāsadeva says, that "Although I am writing, I am not the speaker. The speaker is the Supreme Personality of Godhead." Śrī bhagavān uvāca. "The authority is the Supreme Personality of Godhead, not I." The modern so-called philosophers, scientists, scholars, they say, "I think. I think." What is your value? The great personalities, they will not say like that. Never they will say.
Lecture on BG 2.16 -- Mexico City, February 16, 1975:
So we are discussing about the soul and the body for the last four days. Now it is being concluded..., not concluded, further informed that tattva-darśibhiḥ. Tattva means the Absolute Truth. They are called tattva-darśī. The tattva means the Absolute Truth, the spirit whole. The spirit whole is realized in three features. That is described in the Śrīmad-Bhāgavatam, vadanti tat tattva-vidas tattvam: (SB 1.2.11) "Those who are actually realized of the Absolute Truth, they say that the Absolute Truth is realized in three features." The brahmeti, bhagavān iti..., brahmeti paramātmeti bhagavān iti śabdyate: (SB 1.2.11) "Absolute Truth is realized in three features: Brahman, Paramātmā and Bhagavān." Brahman is the impersonal feature, Paramātmā is the localized feature, and Bhagavān is the personal feature.
Lecture on BG 2.16 -- Mexico City, February 16, 1975:
You can simply understand that it is of the same quality, namely, as the sunshine has light and heat, the sun globe has also light and heat. So although the quality is the same, the quantity is different. The temperature in the sun globe is very, very high. Similarly, tattva, the Absolute Truth, the first realization is impersonal Brahman. That can be realized by ordinary man. Not ordinary man, a little advanced can understand what is the sunshine. But to have experience of the sunshine, we can put some theories, but directly it cannot be experienced. So again, within the sun globe there is the predominating deity, sun-god. Actually the heat and light is coming from the body of the sun-god. So those who are expert in studying the sun, the sun-god, the sun globe and the sunshine—this is an example—similarly, there is possibility of understanding God, His Paramātmā feature, all-pervading feature, as well as His Brahman feature.
Lecture on BG 2.17 -- Hyderabad, November 22, 1972:
That Supersoul is present within this universe. Because that Supersoul is present within this universe, Kṛṣṇa says, viṣṭabhya aham: "I enter within this world." Ekāṁśena sthito jagat: (BG 10.42) "I do not enter, but My plenary portion, ekāṁśena, Paramātmā..." The Kṣīrodakaśāyī Viṣṇu, He enters. The Garbhodakaśāyī Viṣṇu, He enters within this universe. And the Kṣīrodakaśāyī Viṣṇu enters into everything, even in the atom. Therefore it is working. So that consciousness is there. Because the universal consciousness of Viṣṇu is there, therefore everything within the universe is working so nicely. Not that nature... Nature, you can compare with your body... The material nature is there, but without the soul's presence, the consciousness being there, it will not work.
Therefore as this universe, material cosmic manifestation is working very nicely, you have to accept there is God. You cannot deny. So that consciousness, superconsciousness, that is different.
Lecture on BG 2.20-25 -- Seattle, October 14, 1968:
Īśvara, the Supreme Lord, is staying within the heart of every living entity. So every living entity means He is staying even with the cats, dogs, hogs, or any lower type of animal. He has no hesitation because He is not living with him. He's living in Vaikuṇṭha, but He's so friendly that wherever this friend is going, He's also going there. He is with... As Paramātmā, He is doing friendly activities. He's sending His bona fide servant as spiritual master. He's coming as incarnation. He's coming as devotee, Lord Caitanya. He's helping us in so many ways. But we are so foolish we are not accepting Him. You see. He's so... Nobody can be better friend than Kṛṣṇa. But we are so much unfortunate, so much captivated by the external energy that we don't accept Kṛṣṇa as friend. We accept so many other things as friend. Go on.
Lecture on BG 2.23 -- Hyderabad, November 27, 1972:
So long he cannot understand that the Supreme Absolute Truth is person, sac-cid-ānanda-vigraha... (Bs. 5.1). brahmeti paramātmeti bhagavān iti śabdyate. Bhagavān. That... vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). This is statement in the Śrīmad-Bhāgavata: "Those who know the Absolute Truth, they know that Brahman, Paramātmā and Bhagavān, they are one. It is different phases of understanding only." Just like if you see one hill from a distant place, you will find impersonal, hazy, something cloudy. If you go still forward, then you can see it is something greenish. And if you go actually within the hill, you'll see there are so many animals, trees, men. Similarly, those who are trying to understand the Absolute from distance place or far away, they are realizing, by speculation, impersonal Brahman. Those who are still forward, yogis, they can see localized aspect. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). They can see, dhyāna avasthita, localized within himself. This is Paramātmā feature. And those who are devotees, they see Kṛṣṇa, the Supreme Personality of God, eye to eye, one person to another. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13).
Lecture on BG 2.25 -- Hyderabad, November 29, 1972:
Prabhupāda: What is that?
Indian: Brahman temple is not existing.
Prabhupāda: Brahman is impersonal. Brahman is everywhere. Sarvaṁ khalv idaṁ brahma. Then Paramātmā. Then Bhagavān. Bhagavān is the last word of Absolute Truth. So Brahman is impersonal. Just like the sky is impersonal. (break)
Indian: Mahārāja, it is indicated in Rāmāyaṇa that God is coming to this world as kali-avatāra. It is correct? What is the indication of His coming?
Prabhupāda: His indication He's coming is that people are becoming degraded, forgetting God. That is their degradation. So at the end of this Kali-yuga they will be so much degraded that it will be impossible for them to understand God. At the present moment, although it is Kali-yuga, there are some persons who are trying to understand God. At least, there is attempt. But, at the end of Kali-yuga, say, about 400,000's of years, then people... Because they're becoming animals, more and more. The more we become animals, we cannot understand God. So our modern civilization is to make the people animal.
Lecture on BG 2.26 -- Hyderabad, November 30, 1972:
So this Personality of Godhead... It is a fact. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The last word is Bhagavān. From Bhagavān, the expansion is Paramātmā, localized aspect. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). That is expansion. Ekāṁśena sthito jagat (BG 10.42). That is one of the plenary portions. Viṣṭabhya aham. He enters within this universe, and therefore the universe becomes manifest. Just like I am soul, dehino 'smin yathā dehe (BG 2.13), I enter into this body. You enter into your body. Therefore the body expands. Similarly, the Supreme Personality of Godhead enters as Garbhodakaśāyī Viṣṇu within each and every universe. Then it becomes manifest. So there is no question of impersonal. The original source is person.
Lecture on BG 2.30 -- London, August 31, 1973:
So it your duty. Don't be worried that you are killing your kinsmen or your grandfather. Take it from Me, assurance, that the dehī, avadhya, you cannot kill, he's eternal." Now, dehe sarvasya bhārata, this important point you should note it that every living entity, the body has grown on the platform of the spirit soul. The body may be very gigantic or very small, it doesn't matter. But... Therefore matter is produced or grows on the platform of spirit. Not that a spirit comes into existence, or living force come into existence by the combination of matter. This is scientific point. Matter is dependent on spirit. Therefore, it is called inferior. Yayedaṁ dhāryate jagat. Dhāryate, it bears. The spirit is there; therefore, the gigantic universe is resting on the spirit. Either the supreme spirit Kṛṣṇa, or the small spirit. There are two kinds of spirit. Ātmā and paramātmā. Īśvara and parameśvara.
Lecture on BG 2.30 -- London, August 31, 1973:
Without Kṛṣṇa's entering into the matter, nothing can work. Aṇḍāntara-stha. Within this universe, He is there as Garbhodakaśāyī Viṣṇu. Therefore the universe exists. Aṇḍāntara-stha. And within the universe there are so many material, I mean to say, identities, entities. Even this atom. The śāstra says even within the atom, He, as Paramātmā, He is within the body of everyone. Not only within the body of living entities, but He is within the paramāṇu, the atom. They are studying now atomic energy. Still they are finding difficulty. Dividing, dividing, dividing. Because they cannot find out that there is God, there is Kṛṣṇa.
Lecture on BG Lecture Excerpts 2.44-45, 2.58 -- New York, March 25, 1966:
They are called jñānīs. And yogis—those who are trying to realize spiritual self by meditation and controlling the senses. Yoga indriya-saṁyama. This haṭha-yoga meditation means that our senses are engaged in varieties of work, so by that haṭha-yoga gymnastic, the process, the mind is concentrated into the Paramātmā, Supersoul. That means those who are too much bodily addicted, for them, this haṭha-yoga process is good, recommended. So yogi, the jñānī and the yogi and the bhakta. Bhakta means devotees, devotees, spiritual realization. The objective of spiritual goal is realized in three different phases: Brahman, Paramātmā, and Bhagavān. Brahman is impersonal conception of the Supreme. So these jñānīs, those who are proceeding through philosophical speculation and metaphysical analysis, they attain up to the impersonal Brahman. Those who are meditating by yogic process, they attain to the Paramātmā feature, or Supersoul. And those who are devotees, they attain the Supreme Personality of Godhead.
Lecture on BG Lecture Excerpts 2.44-45, 2.58 -- New York, March 25, 1966:
So according to Bhāgavata, Supreme Personality of Godhead is the ultimate goal. Paramātmā feature is partial representation. How it is? Just like the sun. Sun is the chief planet, and his reflection is in every water reservoir. If you put here thousands and millions of waterpots, in each pot you'll find the reflection of the sun. So Paramātmā, Supersoul, is the reflection or partial representation of the sun. So this is Paramātmā experience. And Brahman experience is just like the sunshine. Sunshine. Sunshine is all-pervading. Everywhere sunshine is there, but still, sunshine is not important. Important is the sun globe. Similarly, Bhagavān, the Supreme Personality of Godhead, when one realizes His effulgent bodily rays, that is Brahman conception. When one realizes His reflection in everybody, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna (BG 18.61). God is every, in everyone's heart.
Lecture on BG Lecture Excerpts 2.44-45, 2.58 -- New York, March 25, 1966:
When one realizes His reflection in everybody, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna (BG 18.61). God is every, in everyone's heart. Just like the reflection of the sun in a pot. So we are just like pots, and God's reflection is in our heart. This is material example. But God's reflection and God, there is no difference. God's bodily rays and God, there is no difference, advaya-jñāna, that they are not in the duality or relative world. They are in the absolute world. So there is no difference between God, Brahman, and Paramātmā. Any feature of realization will lead the person to spiritual life. But comparatively, the first realization is Brahman and the higher realization is Paramātmā, and the ultimate realization is Bhagavān.
Lecture on BG 2.46-47 -- New York, March 28, 1966:
The whole world is moving by combination of matter and spirit. That's all. The whole material world. Just like my body is moving due to the presence of my self as soul, similarly—it is very easy to understand—the whole cosmic manifestation is working due to the presence of the Supreme Soul, whom we call God or the Supersoul or Paramātmā or Bhagavān. Whatever name you may call, that doesn't matter. But you must understand that as without presence of the soul, the body cannot move, similarly, the whole materialistic world, cosmic atmosphere, is moving due to the presence of the Supersoul. Now, in Bhagavad-gītā you will find that we individual souls are parts and parcels of the Supersoul. So we have got eternal relation with the Supreme Soul. We have got eternal relation with the Supreme Soul qualitatively, qualitatively, not quantitatively. We are one with the Supreme qualitatively. Just like a drop of ocean water qualitatively is equal to the mass water in the ocean. The mass water in the ocean is salty, and the drop of ocean water, if you taste it, you'll find it is also salty. So the chemical composition of the water, either in drop or in vast mass, is the same. But the drop of ocean water is never equal to the vast, I mean to, mass water in the ocean. That is our position. We are in quality... Just God is..., similarly, we are also in quality the same, chemically or constitutionally or qualitatively. But God's power and my power is different. Just like the mass water in the ocean, it can play a havoc. But a drop of water, that... It is not possible by the drop of the water.
Lecture on BG 3.17-20 -- New York, May 27, 1966:
If His relationship is completely understood and one is engaged in Him, then for him all these penances, meditation, and jñāna, yoga, all is nonsense. Nonsense means he has no requisition for all these things. He has come to the highest stage. Ārādhito yadi hariḥ.
And nārādhito yadi hariḥ. And after performing all these penances, and jñāna, yoga, meditation, ultimately end there is no understanding of Kṛṣṇa, then whole thing is spoiled. Tapasā tataḥ kim: "What is the use of all this nonsense if you have not understood the real thing?" If you understood the real thing, then also these things are nonsense. And if you have not understood the real thing, then these things are also nonsense.
So there are two stages. But that is the ultimate, but one has to come to that very point, understanding of Kṛṣṇa, ātma-rati, because he is Paramātmā. He is the Supreme Soul, and I am ātmā. I am individual soul. I am part and parcel of Kṛṣṇa. That relationship is there, eternal. And that is congenial, and that is my real happiness. We have forgotten that.
Lecture on BG 3.27 -- Madras, January 1, 1976:
Just like the sunshine. Sunshine is also the same quality, heat and light, as the sun globe or the sun god. But the sunshine is impersonal, and the sun globe is localized. And within the sun globe there is sun god. So that is the main source of everything. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Brahmaṇaḥ ahaṁ pratiṣṭhā. The brahma-jyotir is also staying in Kṛṣṇa. Kṛṣṇa is the source of brahma-jyotir. So impersonal or personal, whatever you take, that is Brahman. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11).
But the beginning, origin, is Kṛṣṇa. That Kṛṣṇa explains, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8). Either you take impersonal Brahman or localized Paramātmā, whatever you take, that is emanation from Kṛṣṇa. Sarva-kāraṇa-kāraṇam (Bs. 5.1).
Lecture on BG 4.1 -- Delhi, November 10, 1971:
You know, you have seen sacred thread, that sacred thread is the emblem that he has approached a spiritual master and his birth has, second birth has been performed. This is the (indistinct), a sacred thread. Perhaps you've seen Indian brāhmaṇa. A sacred thread means, that is the mark that this man has now twice born. Saṁskārād bhaved dvijaḥ. There are ten kinds of reformatory method, and one of them is initiation from the spiritual master. That is called dvija. Saṁskārād bhaved dvijaḥ. Veda pathād bhaved vipra, and when he is allowed to study this Vedic literature... Without becoming dvija, one cannot understand this Vedic literature. Just like without becoming a graduate, you are not allowed to enter in the law court. Similarly, without becoming a dvija, you are not allowed to study the Vedas, because you will not understand. Saṁskārād bhaved dvijaḥ veda-pathād bhaved vipro, and when by studying the Vedic literature, he understands Kṛṣṇa, then he becomes a brāhmaṇa. Vedaiś ca sarvair aham eva vedyam (BG 15.15), because the purpose of studying Vedas means to understand Kṛṣṇa, or God. When I speak of Kṛṣṇa, you understand God. So when one understands what is God, what is Brahman, what is Kṛṣṇa, what is Paramātmā, then he is a brāhmaṇa. This is the process.
Lecture on BG 4.5 -- Montreal, June 10, 1968:
Just like, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). Kṛṣṇa says, "My dear Arjuna, the Supreme Personality of Godhead, Paramātmā, is situated in everyone's heart." That means Kṛṣṇa, or God, is situated in your heart, in my heart, in cat's heart, in dog's heart, in everyone's, in ant's heart. There is heart in everyone, and there is Kṛṣṇa. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe (BG 18.61). Now hṛd-deśe means "in the heart." So sarva-bhūtānāṁ hṛd-deśe, so that means beginning from the small microbe up to the Brahmā, all the living entities, they have got heart.
Lecture on BG 4.5 -- Bombay, March 25, 1974:
Kṛṣṇa can expand Himself—ananta-rūpam. Ananta means unlimited. Just like in the Bhagavad-gītā it is said, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). Now, we are individual souls. So we are also associated with Kṛṣṇa, as Paramātmā within the heart. Paramātmā is there. Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ (BG 15.15). Where the Paramātmā is there, that is also stated: hṛdi, "in the heart." Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ. There is no, I mean to say, mistake. Kṛṣṇa says, "I stay within the heart of everyone."
They are sitting, two birds... That is stated in the Upaniṣads. Sitting on one tree. This body is tree, and Paramātmā and jīvātmā, both of them are sitting on the same tree. The jīvātmā is relishing the fruit of the tree, and Paramātmā is only observer. Paramātmā is observer. Anumantā upadraṣṭā. Upadraṣṭā, simply seeing our activities. Kṛṣṇa is so kind, God is so kind, that He is living with me just to turn my face towards Him.
Lecture on BG 4.5 -- Bombay, March 25, 1974:
So father, if the son is bewildered, gone out of the home and loitering in the street, the father is very anxious to get him back, although the son has forgotten. This is the position. Therefore, as Paramātmā, He's guiding us. Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ. "I am sitting in everyone's heart." Mattaḥ smṛtir jñānam apohanaṁ ca (BG 15.15). From Him, we get the remembrance.
I wanted to enjoy something. Kṛṣṇa gives us full opportunity: "Now here is the opportunity. You can do it." Anumantā. He's so kind. But that is not our actual business. Our actual business is to go back to home, back to Godhead, not to enjoy in this material world. But still, because we want it, Kṛṣṇa gives us all facilities. Mattaḥ smṛtir jñānam apohanaṁ ca (BG 15.15). If we want to enjoy this material world, Kṛṣṇa will give us all the opportunities. You can become the topmost living entity like Lord Brahmā, and you can become an insignificant ant. According to your karma. Anumantā upadraṣṭā. So this is going on.
Lecture on BG 4.5 -- Bombay, March 25, 1974:
Therefore Śrī Caitanya Mahāprabhu says, ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva (CC Madhya 19.151). In this way, we are wandering all over the universe as some body. Sometimes human being, sometimes demigods, sometimes cats, sometimes dogs, sometimes tree, sometimes plant, sometimes insect, sometimes Brahmā, sometimes ant, sometimes pig. Anything. There are 8,400,000 species of life. So this is our circulation. Therefore Kṛṣṇa says that tava cārjuna. "As Paramātmā, I am with you always. And you are changing so many bodies."
Lecture on BG 4.5 -- Bombay, March 25, 1974:
This is stated in the Brahma-saṁhitā. Kṛṣṇa is appearing in so many incarnations. Just try to understand what is the position of Kṛṣṇa. He is situated as Paramātmā in everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). And He's giving direction to everyone. And there are unlimited, innumerable living entities. So He has to give instruction in different ways to so many living entities. How much busy He is, just try to imagine. Still, His position is the same. Goloka eva nivasaty akhilātma-bhūtaḥ (Bs. 5.37). Goloka eva nivasati. Kṛṣṇa is still in His own original place, Goloka Vṛndāvana, and He's enjoying in the company of Śrīmatī Rādhārāṇī. That business is.... It is not the Māyāvādī philosophy. Because He has expanded Himself in so many hearts of the living entities, that does not mean that He is finished in His own abode. No. Still He's there. That is Kṛṣṇa. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate (Īśo Invocation). This is the Vedic information.
Lecture on BG 4.10 -- Calcutta, September 23, 1974:
From śāstra it is understood that Kṛṣṇa, who is sitting within your heart, He knows what you are willing. You cannot conceal anything from Kṛṣṇa. Anumantā upadraṣṭā. The Paramātmā is described as upadraṣṭā, seeing everything. So because we have come to this material world for sense enjoyment, Kṛṣṇa is giving us chance. "All right." Sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca (BG 15.15). Kṛṣṇa says, "I am sitting in everyone's heart." And because the living entity wanted to do something for his sense enjoyment, He gives the chance, "All right, here is the chance. You can do it." But actually, Kṛṣṇa does not want it. But we want it. We want it. Just like a father says, "My dear boy, you do not do this. You do this." But the son insists, "No, I'll do this." So therefore father also says, "All right, do it at your risk."
Lecture on BG 4.11 -- Bombay, March 31, 1974:
What is that? Now, Brahman, Paramātmā and Bhagavān. The Absolute Truth is described in different ways by different people according to angle of vision. But the object is the same. There may be different types of religious systems, but the object is Kṛṣṇa. Somewhere it is openly expressed, and somewhere it is covered. Just like Brahman, Brahman realization, impersonal realization, Brahman realization.
For the jñānīs, those who are seeking out the Absolute Truth by speculative knowledge, they want to make these varieties of material world as void. The Buddha philosophy, śūnyavādi. Because they are disgusted with these material varieties, therefore they want something opposite. That opposite is voidism, śūnyavāda.
Lecture on BG 4.11 -- Bombay, March 31, 1974:
And then, for the yogis, the localized aspect, Paramātmā. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). By meditation. This is Paramātmā realization. And then, ultimately, Bhagavān, the Supreme Personality of Godhead.
Just like we general, people in general, we can see the sunshine, but everyone knows.... At least, scientists know that the sunshine is coming from the sun globe. If you have got power to go to the sun globe, you can see what actually the sun globe is. And if you go still further, penetrate into the sun globe, then you will see there is a sun god, sun god. His name is also described in the Bhagavad-gītā: Vivasvān. In the beginning of this chapter, Fourth Chapter, Kṛṣṇa said, imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1). So within the sun globe there is the person, the predominating deity whose name is Vivasvān. So it requires a little qualification, how to go to the sun planet. Sun planet is a fact. It is not fictitious. We are every day seeing. But we have no such power to go to the sun planet. Neither we have got the power to enter into the sun planet. That is inability.
Lecture on BG 4.11 -- Bombay, March 31, 1974:
"Everyone is trying to approach Me, but according to different angle of vision, according to capacity." The capacity is somebody's trying to go up to the Brahman effulgence, somebody's trying to understand the Supreme Paramātmā within everyone's heart, and somebody's trying to understand and go directly to the Supreme Personality of Godhead.
The Vaiṣṇavism is directly. Directly... Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). If you go directly... Just like if you reach the sun planet or the predominating deity of, namely, the sun god, Vivasvān, then naturally you know what is sunshine and what is sun globe. Similarly, if you directly go, if you directly can understand what is Kṛṣṇa, then you understand what is impersonal Brahman and what is localized aspect, Paramātmā. It is... Brahmaṇo 'haṁ pratiṣṭhā. Kṛṣṇa says.
Lecture on BG 4.11 -- Bombay, March 31, 1974:
So actually, either you try to realize impersonal Brahman, or by yogic process, the localized Paramātmā, or directly you want to realize the Supreme Personality of Godhead, they are all the same. All the same. But this differentiation is due to my angle of vision. Therefore Kṛṣṇa says, ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham (BG 4.11). If you want to realize only the Brahman effulgence, all right, you can do that. Or if you want to realize Paramātmā by yogic principle, by meditation, all right, Kṛṣṇa says, it is also all right. And if you want to realize the Supreme Personality of Godhead in directly contact with Him, directly playing with Him as cowherds boy, directly dancing with Him like the gopīs, directly treating Him as your son like Yaśodā-mātā, you can do also.
Lecture on BG 4.11 -- Bombay, March 31, 1974:
Kṛṣṇa is open to everyone, and you can approach Kṛṣṇa in any capacity—as Brahman, Paramātmā, or Bhagavān, the Supreme Personality of Godhead. But it is up to you to relish which one is relishable for you. That is up to you. But Kṛṣṇa is prepared to accept you in any way you like. So Brahman, Paramātmā and Bhagavān, they are the same one truth, but it is difference of realization.
Just like you see one big mountain from a distant place. You'll see just like something, hazy cloud. If you go still further, you'll find something greenish. But if you go actually to the mountain, you'll find so many varieties. So many varieties. There are houses, there are trees, there are men, there are animals. Similarly, to the spiritual world.
Lecture on BG 4.11 -- Bombay, March 31, 1974:
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). They, after undergoing severe penances and austerities, they approach the Brahman effulgence, param... Patanty adhaḥ. Again falls down.
Lecture on BG 4.11 -- Bombay, March 31, 1974:
So you have to approach Kṛṣṇa through these different types of philosophy. They are partial realization. Just like Brahman realization means eternity realization. Paramātmā realization means eternity and knowledge. And Bhagavān realization means eternity, knowledge and blissfulness. Sac-cid-ānanda. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). If you realize Kṛṣṇa, then you realize simultaneously... Yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati. You realize Brahman, you realize Paramātmā, and you realize Bhagavān.
That is our duty. Therefore Kṛṣṇa says, bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). Because ultimately Kṛṣṇa. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate, ahaṁ sarvasya.. (BG 10.8). And Kṛṣṇa says... Vedānta says also, janmādy asya yataḥ (SB 1.1.1). Brahman, Paramātmā, they are expansion of Kṛṣṇa. Kṛṣṇa is the original. Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7). This is the truth. Therefore Kṛṣṇa says that either you follow the Brahman path or Paramātmā path, either as a jñānī or yogi or as a bhakta...
Lecture on BG 4.11 -- Bombay, March 31, 1974:
Therefore Kṛṣṇa says, mama vartmānuvartante manuṣyāḥ pārtha... Anyone actually who is seeking after self-realization, there are three divisions. Either you have to realize as impersonal Brahman or as localized Paramātmā or as the Supreme Personality of Godhead. But if you realize the Supreme Personality of Godhead, then automatically you realize impersonal Brahman and Paramātmā also. Just like if you have got one crore of rupees, then one hundred rupees, ten rupees or one thousand rupees or one lakh of rupees, they're all included, similarly, if you realize Kṛṣṇa...
Therefore Kṛṣṇa says, bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). That everyone is trying to realize the Absolute Truth. Either in the shape of Brahman or Paramātmā or nullifying these material varieties, śūnyavāda, they are trying to approach Kṛṣṇa. So Kṛṣṇa is so kind that He's giving direct opportunity, direct opportunity that "You can surrender unto Me, and I'll take charge of you." Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi (BG 18.66).
Lecture on BG 4.11 -- Geneva, June 1, 1974:
Now, Kṛṣṇa says, ye yathā māṁ prapadyante: "According to the degree of surrender, one comes nearer and nearer." Kṛṣṇa is manifested in three features, namely, brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11), means He is revealed as impersonal Brahman, as localized Paramātmā, or the Supersoul, or as the Supreme Personality of Godhead Kṛṣṇa. There are three different types of transcendentalists. They are called the jñānīs, the yogis and the bhaktas. Jñānīs means those who are trying to understand the Absolute Truth in impersonal feature, brahma-jyotir. The jñānīs means those who are mental speculators, philosophers, neti neti. They are trying to understand the Absolute Truth by dint of their limited knowledge. They are called jñānīs. And the yogis, the mystics, they are trying to find out the Supreme Personality of Godhead within the heart. Because the Lord is situated in everyone's heart as Supersoul.
Lecture on BG 4.11 -- Geneva, June 1, 1974:
In the Vedic literature it is said that dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). "Yogis, mystics, they are meditating and trying to find out the Supreme Personality of Godhead, or the Supersoul, Paramātmā, within the heart." And the bhaktas, or the devotees, they are directly contacting the Supreme Personality of Godhead face to face. Just like Kṛṣṇa appeared, and the bhaktas met Him face to face. Not everyone could understand that Kṛṣṇa is the Supreme Personality of Godhead, but the bhaktas could understand. That is vṛndāvana-līlā, pastimes. Vṛndāvana-līlā, Kṛṣṇa manifests just to attract us that how you can meet the Supreme Personality of Godhead face to face.
Lecture on BG 4.11 -- Geneva, June 1, 1974:
The next line is, vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19). One who can understand Kṛṣṇa, whose another name is Vāsudeva, so He is everything, He is the origin of everything, one who can understand, He is supposed to be mahātmā, the liberated soul, or the great soul. Mahātmā. Mahā means great. Ātmā means soul. But sa mahātmā sudurlabhaḥ. It is very difficult to find out such mahātmā. So the Kṛṣṇa devotees who are engaged in these missionary activities, Kṛṣṇa consciousness movement, they are not ordinary persons. They are mahātmā, but very rarely to be found. Sa mahātmā sudurlabhaḥ. So although everyone is searching after Kṛṣṇa, either in impersonal Brahman or localized Paramātmā, the person who has understood Kṛṣṇa, the Supreme Person, he is the greatest, I mean to say, successful man within this world.
Lecture on BG 4.11 -- Vrndavana, August 3, 1974:
But practically, Kṛṣṇa, so far those who are transcendentalists, they want to be controlled by three phases of Kṛṣṇa: Brahman, Paramātmā and Bhagavān. Those who are impersonalists, they want to be merged into the Brahman effulgence. That is also acceptance of being controlled.
Just like if you merge into the ocean... They give this example, generally. So they think that by merging, by dipping into the ocean, they become also ocean. That is not possible. You become controlled by the ocean. Suppose you dip, you dive into the ocean. Does it mean that you become ocean? You become controlled by the ocean. They are under the impression that "I am now a small drop. So if I merge into the ocean, the Brahman, then I'll become Brahman." Is that a very reasonable proposal? You are a drop of water. Scientifically, what is said? Suppose a drop of water is mixed in with the sea water, does it mean the drop becomes sea? What is your scientific explanation? It is also... Eh?
Lecture on BG 4.11 -- Vrndavana, August 3, 1974:
But we are actually eternity, bliss and knowledge, very small portion. Simply eternity will not satisfy us. So eternity also part and parcel of Kṛṣṇa. So you can enter. Kṛṣṇa has given you freedom. Therefore He says, ye yathā māṁ prapadyante. "If you want to merge into the Brahman effulgence, that you can do. Or if you simply want to realize the Paramātmā, localized, that you can also do. And you can do also, come to Me." Just like Bhagavad-gītā says that
- yānti deva-vratā devān
- pitṟn yānti pitṛ-vratāḥ
- bhūtāni yānti bhūtejyā
- yānti mad-yājino 'pi mām
- (BG 9.25)
So if you want to go to Kṛṣṇa and directly serve Him, associate with Him, that also you can do. Everything is open to you. Ye yathā māṁ prapadyante.
Lecture on BG 4.11 -- Vrndavana, August 3, 1974:
Everything is Kṛṣṇa. You can surrender to so many manifestations of Kṛṣṇa. Because nothing... Anything you experience, that is Kṛṣṇa's energy. That is not different from Kṛṣṇa. That is the conception of oneness. Kṛṣṇa is expanding Himself by His plenary portion. We are also Kṛṣṇa. We living entities, being part and parcel of Kṛṣṇa, we are also Kṛṣṇa. There is nothing but Kṛṣṇa. Now it is up to you. If you want to surrender yourself to the Kṛṣṇa's energy, you can do. If you want to surrender to the Kṛṣṇa's expansion, that also you can do. If you want to surrender to the Brahman effulgence, that is also Kṛṣṇa. If you want to surrender (to the) Paramātmā feature, that is also Kṛṣṇa. And if you want to surrender to Kṛṣṇa directly, that is also Kṛṣṇa.
Now, the Māyāvādī says that whatever you do, you reach to the Supreme. But you reach to the Supreme... That is all right. But Supreme is variety.
Lecture on BG 4.11-18 -- Los Angeles, January 8, 1969:
God realization, there are three aspects: brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The Absolute Truth is realized in three aspects—Brahman, Paramātmā, and Bhagavān. Brahman, the impersonal conception of the absolute truth, that is called Brahman. And Paramātmā is localized aspect of the Absolute Truth. And Bhagavān is the ultimate realization, Personality of Godhead.
The same example as I have given several times in these classes, that the light, sunlight, is realized first of all as sunshine. Then if you can go further the sun planet, up to the sun planet, that is localized aspect. And if you enter into the sun planet then you'll find the sun-god is there. He is person.
The same example is in the case of absolute truth. The impersonal realization is not ultimate realization. Ultimate realization is the Supreme Personality of Godhead. This is supported in Brahma-saṁhitā. Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). By expansion of Lord's personal effulgence, the Brahman realization is there.
Lecture on BG 4.11-18 -- Los Angeles, January 8, 1969:
So the persons who are trying to understand the absolute truth by exercising their imperfect knowledge, they reach up to the impersonal conception. And persons who are still further advanced, just like yogis. They are trying to meditate upon the localized aspect of the absolute truth, the Paramātmā, the Supersoul, they're little further advanced. But persons who have realized the Supreme Personality of Godhead, they are supposed to be the ultimate realizer. So God is realized by all of them but not on the same level.
The example, another example. Just like from a very distant place you see one hill. You will find just like it is a cloud. If you go further near you will see it is something green. And if you reach the mountain then you will see there are so many trees, so many animals, houses and living beings. The same example can be given here. One who is observing the absolute truth from a very distant place, their conception is impersonal. One who is further advanced, their conception is localized. God is situated in everyone's heart. That is localized.
Lecture on BG 4.20-24 -- New York, August 9, 1966:
And He says also in the Bhagavad-gītā that sarvasya cāhaṁ hṛdi sanniviṣṭaḥ: (BG 15.15) "I am situated in everyone's heart." So just think how much nearest He is if He is sitting on my heart, and He is actually there, which is called Paramātmā, or the Supersoul. So sarvasya, sarvasya means everyone's, not only in human body, but in animal body, in the atoms also. Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). Paramāṇu means atom. He is situated. So practically, He is not far away. He is the nearest friend. He also claims in the Bhagavad-gītā, suhṛdaṁ sarva-bhūtānām: (BG 5.29) "I am the friend of everyone." So this knowledge, we have to acquire, that "We have got the greatest powerful friend in Kṛṣṇa, and He is with me." This is knowledge.
Lecture on BG 4.24 -- Bombay, April 13, 1974:
The Absolute Truth is one, either you say Brahman, or Para-brahman or Bhagavān, but still, there is grades of realization. Brahman realization is impersonal realization. Paramātmā realization is localized. And Bhagavān realization is the perfect, ultimate realization. Brahmeti paramātmeti bhagavān iti.
The same example: Just like you are in the sunshine. That is also light. It is not darkness. Similarly, those who have realized impersonal Brahman, that is also light. Those who have realized localized Paramātmā, īśvaraḥ sarva-bhūtānām (BG 18.61), the yogis... The yogis realize Paramātmā. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). Yogis' business is in meditation to see Kṛṣṇa within the heart. And the jñānīs, they realize impersonal feature, brahma-jyotir. But the bhaktas, they directly come to the original source of Brahman and Paramātmā—Bhagavān. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). Īśvara has expanded in everyone's heart.
Lecture on BG 4.24 -- Bombay, April 13, 1974:
So those who are actually advanced in Kṛṣṇa consciousness, they can understand that everything is Kṛṣṇa. That is really Brahman realization. Yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati. This is the Upaniṣad. If you simply understand Kṛṣṇa, then you understand what is Paramātmā, what is Brahman, what is material cosmic manifestation. Everything you understand. And when you understand Kṛṣṇa properly, then you will see that everything is Kṛṣṇa because everything is Kṛṣṇa's energy.
Just like heat and light. I have already explained. That is sarvaṁ khalv idaṁ brahma, that understanding. But that does not mean the Supreme Brahman, Kṛṣṇa, is lost. No. Kṛṣṇa, in spite of expanding in so many ways—as Paramātmā, as Brahman, as cosmic manifestation, material energy, everything, still, Kṛṣṇa is there, person. So there are so many ways explained in the Bhagavad-gītā to understand Kṛṣṇa, and if we get this opportunity to understand Kṛṣṇa.... If we cannot understand Kṛṣṇa by reading Bhagavad-gītā and śāstra, Kṛṣṇa therefore giving us the very easiest method. "All right, you cannot understand Me? You are drinking water every day, four times, three times. You just remember, 'This taste is Kṛṣṇa.' " That's all. Smaraṇam. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam (SB 7.5.23). Because you'll remember Kṛṣṇa, you life will be successful, simply by drinking water.
Lecture on BG 4.24-34 -- New York, August 12, 1966:
"Now, that Absolute Truth is known in three different phases." What is that? "Brahman, Paramātmā and Bhagavān." So a person, we have to... If we really seeking knowledge, then we have to find out a person who is tattva-darśī, who has understood the Absolute Truth. Now, the Absolute Truth is realized in three phases: Brahman, Paramātmā and Bhagavān.
There are certain tattva-vit, or the knower of the Absolute Truth, who understands that Absolute Truth as impersonal Brahman. And there are others, knower of the Absolute Truth, who understands the Absolute Truth as the localized Supersoul. These are called yogis. And the first-mentioned persons, they are called jñānīs. And there are other tattva-vit, or knower of the Absolute Truth, who knows the Absolute Truth as Kṛṣṇa, the Supreme Personality of Godhead. So either Brahman or Paramātmā or Kṛṣṇa the Supreme Personality of, there is no difference. The same thing, but according to the capacity of the knower, they are manifested into different phases.
Lecture on BG 4.24-34 -- New York, August 12, 1966:
o anyway, either the Brahmavādī or Paramātmavādī or the bhakta, they are all tattva-vit. They are all transcendentalists. There is no difference. But as there are three classes in every sphere, so there are three classes in the transcendental field also. So here Bhagavad-gītā, the Lord recommends that jñāninas tattva-darśinaḥ (BG 4.34). You have to find out a person who is tattva-darśī, who has realized the Absolute Truth, either in Brahman conception or in Paramātmā conception or in Personality of Godhead conception because we have got different tastes. So the Paramātmā or the Supreme Absolute Truth is also manifested in three phases: Brahman, Paramātmā, Bhagavān. So anyway, either you select the impersonal Brahman conception of the Absolute Truth, either you select the localized supreme soul, Supersoul conception of the Absolute Truth, or you accept the highest, the Supreme Personality of Godhead Śrī Kṛṣṇa. Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7). The Lord says that "This is the last phase of Absolute Truth, what I am, Kṛṣṇa."
Lecture on BG 4.24-34 -- New York, August 12, 1966:
He is also seeker. You did not hear. The Absolute Truth is being manifested in three phases—as Paramātmā, as Bhagavān and as Brahman. Those who are after Brahman, they are called jñānīs; those who are after Paramātmā, they are called yogi; and those who are after the Personality of Godhead, they are called bhaktas. And all of them are seeking the Absolute Truth but in different phases. You understand? They are not differentiated. They are not in the material field. Either the seeker of the Brahman, either the seeker of the supreme soul, Supersoul, or the seeker of the Supreme Personality of Godhead, they are all transcendentalists. They are not in the material world. They are tattva-vit. Tattva-vit means they are in the field of transcendental transaction. But there are degrees.
Lecture on BG 4.24-34 -- New York, August 12, 1966:
Just like I have given this example already—you did not hear attentively—that the sunshine, the sun disc, and within the sun. The subject matter is same, but still, the subject matter of studying sunshine and subject matter of studying the sun disc and subject matter of studying what is within the sun, there are differences, although the whole subject matter is the sun. The Absolute Truth is also, in the same way, manifested in three phases: Brahman, Paramātmā and Bhagavān. So either of these three, we have to find out; then gradually we make further promotion.
Lecture on BG 4.34 -- New York, August 14, 1966:
And even in that knowledge field also... Of course, transcendental knowledge, as we have discussed already, they are viewed in different, three different angles of vision: the knowledge of Brahmavāda, or impersonal, impersonal Absolute Truth, and the knowledge of Paramātmā, the localized Supersoul, and the knowledge of Bhagavān, or the Supreme Personality of Godhead. There are different stages of development of knowledge. But the first beginning knowledge is that we must understand that "I am not this body. I am spirit soul, and my aim of life should be how to get out of this material entanglement." That is knowledge. That is the beginning of knowledge.
Lecture on BG 4.34 -- New York, August 14, 1966:
And that knowledge, when developed gradually... The first, first stage of knowledge is impersonal Brahman realization, and the next stage is the Supersoul realization, and the last stage is realization of the Supreme Personality of Godhead. In the Śrīmad-Bhāgavatam we have got this information, that the tattva, that the Absolute Truth is realized in three visions: brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Brahman means impersonal Absolute Truth, and Paramātmā means Supersoul, and Bhagavān means the Supreme Personality of God. That Supreme Personality of Godhead is Kṛṣṇa.
Lecture on BG 4.34-39 -- Los Angeles, January 12, 1969:
Similarly, part and parcel of God can be called God, but he is not Supreme God. Therefore there are two words in Vedic language: ātmā, Paramātmā. Ātmā. Ātmā means living entities. We are all ātmās. And God is Paramātmā. And in the Kaṭhopaniṣad it is said, nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). God is also a living entity like us, but He is the Supreme. Kṛṣṇa appears just like human being, but He is Supreme. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). You will find in the Tenth Chapter. Although He appears...
Just like your President Nixon. He's also American gentleman. If she (he) appears here, he will appear just like one of you. But he is not one of you. He is distinct. Similarly, if the president is distinct, if the minister is distinct, then how much God is distinct from you. Try to understand.
Lecture on BG 4.39-42 -- Los Angeles, January 14, 1969:
Madhudviṣa: Prabhupāda, in verse number forty-two, the purport of verse number forty-two, it divides spiritual activities into two, namely understanding of one's own self or one's constitutional position, and the truth regarding the Supreme Personality of Godhead. Is this first division Paramātmā realization and the second division is realization of the Supreme Personality of Godhead?
Prabhupāda: Yes. That I have already explained, that our relationship with God is that I am infinitesimal, and He is infinite. This is knowledge. I am very small, and He is very great. "God is great." That is definition of every theistic man. So I cannot be equal with God. This is transcendental knowledge.
Lecture on BG 5.17-25 -- Los Angeles, February 8, 1969:
Revatīnandana: "He is therefore never bewildered by mistaking the gross body for the soul, nor does he accept the body as permanent and disregard the existence of the soul. This knowledge elevates him to the station of knowing the complete science of the Absolute Truth, namely Brahman, Paramātmā, and Bhagavān."
Prabhupāda: Yes. The complete knowledge, Absolute Truth, means to understand three features of the Absolute Truth. One feature is Brahman, impersonal. The next feature is Paramātmā, localized. And the next feature is Bhagavān, the Supreme Personality of Godhead. When one understands these three features of the Absolute Truth very perfectly then he is in complete knowledge of the science of God. Brahmeti paramātmeti bhagavān iti śabdyate. In the Śrīmad-Bhāgavatam it is said that human life is meant for inquiring the Absolute Truth. And the next verse the Absolute Truth is explained. Vadanti tat tattva-vidas tattvam (SB 1.2.11). Those who are in knowledge of the Absolute Truth, they say, "Absolute Truth, that thing which is nondual. Nondual. And that Absolute Truth is known in three phases." What is that? Brahman, Paramātmā, and Bhagavān. There is no difference between Brahman and Paramātmā or Bhagavān, the same thing.
Lecture on BG 5.17-25 -- Los Angeles, February 8, 1969:
The same example again. Just like the sunshine, the sun disk and the sun-god within the sun disk. They are the same thing, light. But there is difference of degrees. The light and temperature which you feel in the sunshine is different from the light and temperature in the sun disk. And the light or temperature in the sun disk is different from the light and temperature of the sun-god. But they are all light. Similarly, Absolute Truth is one, light, but there are degrees. If you become attached to impersonal Brahman, you simply enjoy the eternity feature of the Absolute Truth. If you simply try to understand the Supersoul by meditation, then you realize the eternity and knowledge aspect of the Absolute Truth. But if you realize the Supreme Personality of Godhead, then you realize eternity, knowledge, and bliss, three things. Because without being connected with Kṛṣṇa or the Supreme Personality of Godhead there is no possibility of enjoying transcendental bliss. In the impersonal Brahman you can remain there eternally. In Paramātmā you can have knowledge but in Bhagavān you have eternity, knowledge and transcendental bliss.
Lecture on BG 5.17-25 -- Los Angeles, February 8, 1969:
Devotee (2): No. Would it have the same meaning?
Prabhupāda: Not same effect. If you chant om, then you go to impersonal Brahman. But if you chant Kṛṣṇa, then you reach Kṛṣṇa, person. Just now I explained Bhagavān..., Brahman, Paramātmā, and Bhagavān. If you chant om, then you reach Brahman or Paramātmā. But if you chant Kṛṣṇa, then you reach Kṛṣṇa, Bhagavān.
Devotee (3): If somebody asks us on the street when we're preaching, how do we know that the scripture is authoritative, how do we answer?
Prabhupāda: I do not follow what do you say.
Devotee (3): If on the street when we're preaching, somebody says, "How do you know the scripture is authoritative? How do you know that Kṛṣṇa..." (end)
Lecture on BG 6.1-4 -- New York, September 2, 1966:
We have finished the Fifth Chapter of Bhagavad-gītā. Today we shall begin the Sixth Chapter. In the Sixth Chapter you'll find the process of yoga. You have heard many times of the yoga system. That yoga system is approved by Bhagavad-gītā. But the system of yoga as prescribed in the Bhagavad-gītā, it is specially meant for purifying your status. Karma-śuddhasya vijitātmanaḥ. Karma-śuddhasya vijitātmanaḥ. To control the senses and to purify the process of work, that is the purpose of yoga. Yoga means to purify the process of our activities and to control the senses. Śrī-bhagavān uvāca. Bhagavān. The other day we have explained who is Bhagavān. Bhagavān is the last word of the Absolute Truth. The Absolute Truth is realized in three phases: impersonal Brahman, localized Paramātmā, Supersoul, and ultimately, as the Supreme Personality of Godhead. Ultimately, Bhagavān, or the Supreme Absolute Truth, is person, and secondarily, He is all-pervading Supersoul, and the brahma-jyotir effulgence.
Lecture on BG 6.4-12 -- New York, September 4, 1966:
Paramātmā means Supersoul. We have several times told you that Paramātmā is with me. The same thing. Paramātmā is sitting with me in the heart. I, the soul, the atomic spark, spirit spark, that is also in this heart, and side by side, in the similar smallest way, the Supreme Lord is also with me. Paramātmā samāhitaḥ. This paramātmā samāhitaḥ is the yoga. Now, Kṛṣṇa will gradually come, Paramātmā. The yoga system is, meditation means to control all the senses and concentrate the mind to focus on the Paramātmā. That is the whole yoga system. So here it is hinted, paramātmā samāhitaḥ, "completely absorbed in the Paramātmā." Praśānta. Praśānta means ceases, cease from all nonpermanent activities. And jitātmanaḥ. Jitātmanaḥ means conquered over the senses.
Lecture on BG 6.4-12 -- New York, September 4, 1966:
So actually, when one is situated in proper knowledge, one who is actually a yogi, for him, this distinction altogether disappears. Yogī yuñjīta satatam ātmānaṁ rahasi sthitaḥ (BG 6.10). Now, now here is the beginning of the yoga system, how one should perform yoga. Now, you will understand from the description of Bhagavad-gītā that what is yoga system. In your city, New York City, the yoga is very popular. Everyone is performing yoga. There are so many groups of yoga schools, but just see what the yoga system is. You just, you can understand from Bhagavad-gītā. What is that? The first is yogī yuñjīta satatam ātmānaṁ rahasi sthitaḥ. The yogi's business is always to remain alone in a secluded place. Alone and secluded place. Yoga cannot be performed in assembly. Just like we are in assembly. Here you are performing yoga, I am performing yoga in the yoga class, and somebody is teaching, "Do like this. Do like that. Do like that." That is not yoga system. At least, according to Bhagavad-gītā. Here it is clearly said that yogī yuñjīta satatam ātmānaṁ rahasi sthitaḥ. He should always be engaged in his, I mean to say, focusing his mind towards the Paramātmā. And that is possible, rahasi. Rahasi means in a secluded place. In a secluded place. It is not... I cannot concentrate my mind in the hubble-bubble of this society or in a big city.
Lecture on BG 6.4-12 -- New York, September 4, 1966:
So they, such yogis, as it is recommended here, yogī yuñjīta satatam ātmānam. One who is actually ascendent on the yogic principles, his first function is that he remains alone. He has no society. He cannot remain in society. Yogī yuñjīta satataṁ rahasi sthitaḥ, ekākī. Ekākī means alone. Or more clearly it is stated. Ekākī yata-cittātmā nirāśīr aparigrahaḥ. Nirāśīḥ, there is no expectation that "By functioning yoga, I shall achieve this power." And aparigraha, and he does not take anything from anybody. Who is going to give him? He is ekākī, he is alone in a secluded place, in, sometimes in jungle, in forest, in mountain. And who is going to give him anything? He doesn't expect because he is firmly convinced that "For whom I have become yogi...I am not alone. My Paramātmā is always with me." He's a yogi of... Unless..., what kind of yogi he is? He is... Although he remains superficially alone, but he knows that "Wherever I go, my Paramātmā friend, who is sitting with me on my heart, He is with me. So I have nothing to fear. So I have nothing to fear." Yata-cittātmā. Ekākī yata-cittātmā nirāśīr aparigrahaḥ. He does not accept anything for anyone.
Lecture on BG 6.11-21 -- New York, September 7, 1966:
By prosecuting the process of yoga in such a way, the sitting place, the, I mean to say, bodily requisition, brahmacārī, celibacy, secluded place, and sitting straight, and looking on the uppermost part of the nose. These are the sitting process. And mind should be concentrated on Viṣṇu. This is the meditation process. Evaṁ sadātmānaṁ yogī niyata-mānasaḥ. Niyata-mānasaḥ means "one who has thus controlled his mind." The whole process is, yogic process is simply to control the mind. Yoga indriya-saṁyamya. Not only mind, but all the senses, all the senses, they should be under control. And controlling the senses, the mind should be engaged in Viṣṇu within. Viṣṇu we have got, Paramātmā, the Supersoul, Viṣṇu, and we have to concentrate in that way. Then śāntiṁ nirvāṇa-paramām mat-saṁsthām adhigacchati. Then he becomes peaceful after extinguishing this material life. The material life is just like fire. It has been compared with the forest fire. As the forest fire automatically takes place, nobody goes to set fire, similarly, in this material world, even if you try to live very peacefully and without quarreling with any other man, the place is such nuisance that you'll not be able to live in peace anywhere, anywhere within this universe. That is the process.
Lecture on BG 6.13-15 -- Los Angeles, February 16, 1969:
Devotee: "A consummate yogi who is perfect in understanding Lord Kṛṣṇa as is clearly stated herein by the Lord Himself, can obtain real peace and can ultimately reach the Supreme Abode, the Kṛṣṇaloka known as Goloka Vṛndāvana. In the Brahma-saṁhitā it is clearly stated that the Lord, although He resides always in His abode called Goloka, is the all-pervading Brahman and the localized Paramātmā as well."
Prabhupāda: Yes. If you think that if Kṛṣṇa is in His abode, Goloka Vṛndāvana, then how you think that in your temple there is Kṛṣṇa? No. The Brahma-saṁhitā says therefore we require to hear from the authorized mother. The Brahma-saṁhitā says: goloka eva nivasaty akhilātma-bhūtaḥ (Bs. 5.37). Although He is living in His abode, Goloka Vṛndāvana, He is everywhere. He's everywhere. The same example can be used. That sun is ninety millions miles or something like that, away from us. But it is within your room.
Lecture on BG 6.30-34 -- Los Angeles, February 19, 1969:
Viṣṇujana: "At this stage, Lord Kṛṣṇa never disappears from the sight of the devotee, nor does the devotee ever lose sight of the Lord. In the case of a yogi who sees the Lord as Paramātmā within the heart, the same applies. Such a yogi turns into a pure devotee and cannot bear to live for a moment without seeing the Lord within himself."
Prabhupāda: That's all. This is the process of seeing God. (laughs) Otherwise, God is not my order supplier, "Please come and see." You have to qualify yourself how to see God every moment, everywhere. And this qualification is simple. That's not very difficult.
Viṣṇujana: "The yogi who knows that I and the Supersoul within all creatures are one worships Me and remains always in Me in all circumstances."
Prabhupāda: Hmm. The purpose is there, go on.
Lecture on BG 6.30-34 -- Los Angeles, February 19, 1969:
Viṣṇujana: "In the Nārada Pañcarātra this is confirmed in this way: 'By concentrating one's attention on the transcendental form of Kṛṣṇa, who is all-pervading and beyond time and space, one becomes absorbed in thinking of Kṛṣṇa and then attains the happy state of transcendental association with Him.' Kṛṣṇa consciousness is the highest stage of trance in yoga practice. This very understanding that Kṛṣṇa is present as Paramātmā in everyone's heart makes the yogi faultless. The Vedas confirm this inconceivable potency of the Lord as follows: 'Viṣṇu is one and yet He is certainly all-pervading. By His inconceivable potency, in spite of His one form, He is present everywhere. As the sun, He appears in many places at once.' "
Prabhupāda: Yes, that example I have already given. As the sun can be present in many places simultaneously, similarly, Viṣṇu form or Kṛṣṇa can be present in everyone's heart, He is actually present: īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna (BG 18.61)—He's sitting. The localization is also stated. Hṛd-deśe. Hṛd-deśe means in the heart. So concentration of yoga means to find out from the heart where Viṣṇu is sitting. There is. Go on.
Lecture on BG 6.40-42 -- New York, September 16, 1966:
Either any yoga system, any spiritual life is called yoga. Yoga means to link. We are part and parcel of the supreme absolute, Brahman or Bhagavān, whatever you call, Paramātmā, it doesn't matter. But yoga means linking. So the linking, either you link with impersonal formless, the Supreme Brahman, that is also linking. And if you by meditation you link up with the Supersoul within yourself that is also transcendental activity. Or you directly worship as a devotee, Kṛṣṇa. Anything you adopt, that is spiritual life. But to become Kṛṣṇa conscious or a devotee of Kṛṣṇa, that is the ultimate goal. That we have in the Bhagavad-gītā:
- bahūnāṁ janmanām ante
- jñānavān māṁ prapadyate
- vāsudevaḥ sarvam iti
- sa mahātmā sudurlabhaḥ
- (BG 7.19)
After two stages. Impersonal conception of the Supreme or localized realization of the Supreme. They have again to come to this consciousness, Kṛṣṇa consciousness, after many, many births. So therefore it is better if they're intelligent enough, when you get the information that ultimately you have to come to this point, Kṛṣṇa consciousness. Vāsudevaḥ sarvam iti (BG 7.19). Vāsudeva means Kṛṣṇa. Sa mahātmā sudurlabhaḥ. That sort of great soul is very rare. So why not become a rare great soul immediately and just become in Kṛṣṇa consciousness and make your life successful? Thank you very much.
Lecture on BG 7.1 -- San Francisco, September 10, 1968:
So similarly, if with everything we have got some relationship, why not with God? There is. That is practical relationship, but we have forgotten. We have forgotten our relationship. And yoga means to connect, to reconnect that relationship again. That is called yoga. Yoga is not a mental speculation or for health's sake. Oh, for health's sake you may not go to the yoga system. If you simply adopt the practice of Sandoz exercise you can become very healthy, very strong. There is no need of... Yoga is different thing. Yoga means concentration of the mind towards God, God, Paramātmā, which we have forgotten now.
Lecture on BG 7.1 -- San Francisco, September 10, 1968:
Gargamuni: I just want to... You said that yoga means to connect with the Supreme, and then you said by that we concentrate our mind on God, and then after that you said Paramātmā.
Prabhupāda: Yes. The beginning of searching out God is within yourself. God is within yourself. So yoga means concentrating the mind on the Paramātmā. Paramātmā is the feature of the Supreme Lord who is seated in everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). Hṛd-deśe means in the heart. In the heart I am, as spiritual spark, I am also sitting, and the Kṛṣṇa is also sitting. The medical science cannot explain. As soon as the heart fails, they say, "Oh, he's gone." That means in the heart I am sitting and the Paramātmā is sitting. As the I and Paramātmā leaves the heart, the heart fails and there is no life. And it is a fact from medical science that all the energies of the body is coming from the heart. So this statement of the Bhagavad-gītā, that īśvaraḥ sarva-bhūtānāṁ hṛd-deśe... (BG 18.61). Hṛd-deśe means in the heart. So yoga means, as prescribed in the standard yoga system in the Bhagavad-gītā, means I myself try to find out the Paramātmā within my heart. So I cannot concentrate unless I withdraw all my sensual activities. You cannot practice yoga, (chuckling) at the same time indulge in sensual activities. These are all nonsense. So we have to concentrate all our sensual activities. That means repose them in the mind, and mind is concentrated upon the Paramātmā. That is real yoga.
Lecture on BG 7.1 -- San Francisco, September 10, 1968:
Gargamuni: Yes, but we in Kṛṣṇa consciousness, we aren't interested in that Paramātmā, are we?
Prabhupāda: No. We have no interest because we are directly meditating the Supreme. Therefore if we concentrate our mind on Kṛṣṇa, that means Paramātmā is already served. If you have got one million dollars, then ten dollar service is already done. Paramātmā is partial representation of Kṛṣṇa. So if you concentrate your attention, whole attention to Kṛṣṇa, that is far, far better than... And that is, I mean to say, accepted in the Bhagavad-gītā. Yoginām api sarveṣāṁ mad-gatenāntar-ātmanā (BG 6.47). "Anyone who is concentrating his mind upon Me, he is the topmost yogi." He's the topmost yogi. And that is very easy. If you simply see the picture of Kṛṣṇa, the statue of Kṛṣṇa, worship Kṛṣṇa, chant His name Kṛṣṇa, eat Kṛṣṇa's prasādam, talk Kṛṣṇa, read Kṛṣṇa's book, then you are always in samādhi. Samādhi, this is perfect samādhi. So Kṛṣṇa consciousness is not an ordinary thing. It is the highest, topmost yoga system. Is that clear?
Gargamuni: Yes.
Lecture on BG 7.1 -- Los Angeles, March 12, 1970:
Devotee: Purport: "In the first six chapters of the Bhagavad-gītā, the living entity has been described as nonmaterial spirit soul who is capable of elevating himself to self-realization by different types of yogas. At the end of the Sixth Chapter it has been clearly stated that the steady concentration of the mind upon Kṛṣṇa, or in other words, Kṛṣṇa consciousness, is the highest form of all yoga. By concentrating one's mind upon Kṛṣṇa one is able to know the Absolute Truth completely, but not otherwise. The impersonal brahma-jyotir or localized Paramātmā is not perfect knowledge of the Absolute Truth, because it is partial."
Prabhupāda: Yes. Impersonal... Just like sunshine and the sun disc and the inhabitants of the sun globe. In one sense, they are one unit. You cannot separate sunshine from the sun disc or the sun disc from the inhabitants or the predominating deity of sun planet. They are all in light, but still there is difference. Sunshine is coming within your room. Although the sun disc and the sunshine is not different, still, when you realize what is sunshine, that does not mean you realize what is the sun disc. This is very practical. To understand what is sunshine does not mean to understand what is sun disc. You can have some idea: "The sun disc is also light, and it has got heat. It is illuminating." These ideas you can get, but not exactly what is the temperature of that sun disc, how you can live there. There are so many things to learn. Therefore, impersonal Brahman, understanding of impersonal Brahman, is not perfect knowledge.
Lecture on BG 7.1 -- Los Angeles, March 12, 1970:
Devotee: "Different types of yogas are only stepping stones on the path of Kṛṣṇa consciousness. One who takes directly to Kṛṣṇa consciousness automatically knows about brahma-jyotir and Paramātmā in full."
Prabhupāda: Yes. Suppose... The same example. If you can understand the sun disc, then automatically you understand what is sunshine. But understanding sunshine, you cannot understand the sun disc. That is not possible. Therefore the origin should be understood. Root should be understood. Then everything will be under... That is knowledge. That will be explained in this chapter. Go on.
Devotee: "By practice of Kṛṣṇa consciousness yoga one can know everything in full, namely the Absolute Truth, the living entities, the material nature, and their manifestations with paraphernalia."
Prabhupāda: What you have to learn? What is knowledge? Five things you have to learn. What is your experience within this world? You have experience, this material nature. You are seeing this. That's a fact. And you are seeing also... (aside:) Thank you. Come on. You are experiencing also the living entities, so many living entities. That's a fact.
Lecture on BG 7.1 -- San Diego, July 1, 1972:
Prabhupāda: Purport.
Pradyumna: "In the Seventh Chapter of Bhagavad-gītā, the nature of Kṛṣṇa consciousness is fully described. Kṛṣṇa is full in all opulences, and how He manifests such opulences is described herein. Also, four kinds of fortunate people who become attached to Kṛṣṇa and four kinds of unfortunate people who never take to Kṛṣṇa are described in this chapter. In the first six chapters of Bhagavad-gītā, the living entity has been described as nonmaterial spirit soul, which is capable of elevating himself to self-realization by different types of yogas. At the end of the Sixth Chapter, it has been clearly stated that the steady concentration of the mind upon Kṛṣṇa, or in other words, Kṛṣṇa consciousness, is the highest form of all yoga. By concentrating one's mind upon Kṛṣṇa, one is able to know the Absolute Truth completely, but not otherwise. Impersonal brahma-jyotir or localized Paramātmā realization is not perfect knowledge of the Absolute Truth because it is partial. Full and scientific knowledge is Kṛṣṇa, and everything is revealed to the person in Kṛṣṇa consciousness. In complete Kṛṣṇa consciousness one knows that Kṛṣṇa is ultimate knowledge beyond any doubts. Different types of yoga are only stepping-stones on the path of Kṛṣṇa consciousness. One who takes directly to Kṛṣṇa consciousness automatically knows about brahma-jyotir and Paramātmā in full. By practice of Kṛṣṇa consciousness yoga, one can know everything in full, namely the Absolute Truth, the living entities, the material nature and their manifestations with paraphernalia. One should therefore begin yoga practice as directed in the last verse of the Sixth Chapter. Concentration of the mind upon Kṛṣṇa, the Supreme, is made possible by prescribed devotional service in nine different forms, of which..."
Prabhupāda: There are many persons who like meditation. Nowadays, it is very popular, especially in your country. But when we ask them what is the subject of meditation, they cannot say. Can you say what is the subject of meditation? Anyone who is little aware of this meditation? What is that meditation?
Devotee: It's a process of negation.
Lecture on BG 7.1 -- Ahmedabad, December 13, 1972:
This is the version of Śrīmad-Bhāgavatam. So Brahman realization is for the persons who are trying to understand the Absolute Truth by philosophical speculation. 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.
Lecture on BG 7.1 -- Calcutta, January 27, 1973:
Those who have developed this mayy āsakta-manāḥ, means to develop your love for Kṛṣṇa. As Caitanya Mahāprabhu said: premā pum-artho mahān. Generally people are attached to four principles of salvation: dharma, artha, kāma, mokṣa (SB 4.8.41, Cc. Ādi 1.90). But actually you have to go beyond mokṣa. Beyond mokṣa means brahma-jñāna, ahaṁ brahmāsmi: "I'm not this body. I am spirit soul, Brahman." Kṛṣṇa is Paraṁ Brahman, and we are all Brahman, part and parcel of Kṛṣṇa. We are not Paraṁ Brahman. That is not possible. Paraṁ Brahman is Kṛṣṇa. As we'll find in the Tenth Chapter: paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). Kṛṣṇa is addressed as Paraṁ Brahman. Arjuna is never addressed as Paraṁ Brahman. That is the difference between Kṛṣṇa and the living entity. He's para. He's Parameśvara. Īśvaraḥ parama-īśvara, īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). There are two words, ātmā, Paramātmā. Īśvara, Parameśvara. So Kṛṣṇa is para. Brahman, Paraṁ Brahman.
Lecture on BG 7.1 -- Sydney, February 16, 1973:
So those who are trying to understand the Absolute Truth by speculative method, they come to the conclusion of impersonalism. And those who are trying to capture the Supreme Personality of Godhead within the heart—yogis, Paramātmā—they understand Kṛṣṇa or God as Paramātmā, the Supersoul. Īśvaraḥ sarva-bhūtānām hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). You will find in the Bhagavad-gītā. Īśvara, the Supreme Personality of Godhead, is sitting in everyone's heart. Not only human beings, even animals, everyone. So that feature is called Paramātmā. But the ultimate feature is bhagavān. Bhagavān means the Supreme Personality of Godhead. Bhaga means opulence. There are six kinds of opulences. So the Supreme Personality of Godhead is the possessor of all the opulences, and He's a person. These are the Vedic versions. Īśvaraḥ paramaḥ kṛṣṇah (Bs. 5.1). We, we are also, because we are part and parcel of God, we may be called as sample God, sample God. Just like in Christian Bible also it is said that man is made after the form of God. Actually that is a... We have got two legs, two hands, this form—this is after God's form. God has also the same form, like human being. It takes some time to understand. It is a great science.
Lecture on BG 7.1 -- Hyderabad, April 27, 1974:
There are different stages or phases of understanding. That is described in the Śrīmad-Bhāgavatam: brahmeti paramātmeti bhagavān iti śabdyate. Vadanti tat tattva-vidas tattvam (SB 1.2.11). The Absolute Truth is that. It is one, but it is realized into different phases: as Brahman, as Paramātmā and as Bhagavān. So if you understand Brahman, that is also partial understanding. If you understand Paramātmā... Brahman is understood by the philosophical speculation, Māyāvāda philosophy, or jñāna-mārga. Then you can understand partially. Just like to understand the sunshine is partial understanding of the sun. It is not full understanding. Full understanding, if you have got power to go to the sun globe, to see the predominating deity there, Vivasvān, the sun-god, then it is full understanding. If you think that understanding the sunshine you have understand the whole feature of the sun globe, that is wrong. Similarly, to understand Brahman, impersonal Brahman, is also partial understanding. And to understand Paramātmā, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61), that is also little higher stage, but that is also partial. But when you understand Bhagavān, the Supreme Personality, that is full understanding. Therefore it is said, bhagavān uvāca, bhagavān uvāca, full understanding. Vyāsadeva could have said, "kṛṣṇa uvāca." But because Kṛṣṇa is understood wrong way sometimes by the fools and rascals, therefore he says directly, "bhagavān uvāca." Bhagavān uvāca.
Lecture on BG 7.1 -- Hong Kong, January 25, 1975:
So this realization can be possible by yoga practice, mystic yoga. So there are many yogis. Generally, the haṭha-yogīs or aṣṭāṅga-yogīs who try to understand himself by mystic yoga process... But this has been summarized in the Bhagavad-gītā at the end of the Sixth Chapter. I am just trying to read from the Seventh Chapter. So at the end of the Sixth Chapter, Bhagavān says, yoginām api sarveṣām: "There are many yogis. So out of all the yogis..." Yoginām api sarveṣām (BG 6.47). Sarveṣām means "of all." There are different yogis. Yoginām api sarveṣāṁ mad-gata, mad-gatenāntar-ātmanā. The yogic practice is to meditate upon the Supreme Personality of Godhead Viṣṇu within the heart. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). Those who are yogis, they see the Paramātmā. The Paramātmā is in everyone's heart. So they want to find out where is Paramātmā within the heart. This is sum and substance of yoga system.
Lecture on BG 7.1 -- Hong Kong, January 25, 1975:
So when we speak "Bhagavān," this Bhagavān, the Parameśvara... Īśvara, Parameśvara; Ātmā, Paramātmā; Brahman, Para-brahman—there is two words. One is ordinary, and the other is parama, supreme. Just like in our cooking process we can cook varieties of rice. Rice is there. The varieties of names are there: anna, paramānna, puṣpānna, kicoranna, like that. So the supreme anna is called paramānna. Parama means the supreme. Anna, the rice, is there, but it has become supreme. Ordinary rice is not called supreme rice. This is also rice. And when you prepare rice with kṣīra, means milk, and other nice ingredients, it is called paramānna. Similarly, the symptoms of living entities and Bhagavān—one is practically the same. Bhagavān... We have got this body; Bhagavān has got this body. Bhagavān is also living being; we are also living being. Bhagavān has got creative energy; we have also creative energy. But the difference is He is very great. Eko yo bahūnāṁ vidadhāti kāmān. When Bhagavān creates this whole universe, He does not require anyone's help. He creates the sky. From the sky there is sound; from the sound there is air; from the air there is fire; from fire there is water; and from water the earth is there.
Lecture on BG 7.1 -- Hong Kong, January 25, 1975:
That is the purpose of studying Vedas. Therefore it is called Vedānta. Kṛṣṇa's knowledge is Vedānta. Anta means the end, the last word, last word. So last word... What is the last word of Vedic knowledge? Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). First of all knowledge of the Brahman, then Paramātmā, then last knowledge is Kṛṣṇa. Kṛṣṇas tu bhagavān svayam (SB 1.3.28). Janmādy asya yataḥ (SB 1.1.1). Kṛṣṇa says, ahaṁ sarvasya prabhavaḥ (BG 10.8). Sarvasya, or Brahman, Paramātmā, and Bhagavān. The Bhagavān is the origin of Paramātmā and Brahman. Brahmaṇaḥ ahaṁ pratiṣṭhā.
So in this way you have to understand what is Kṛṣṇa, not superficially. Even superficially you understand, even you do not understand, if you accept Kṛṣṇa, the Supreme, then either you read Vedas or not Vedas, the same thing, because you have come to the conclusion. Suppose if there is fire. So the fire burns. So if you come to fire, if you have felt the heat and light, then either you know chemically what is fire, wherefrom it is coming... You know or may not know, but because you have come to the fire, the action of the fire will be perceived by you. Similarly, Kṛṣṇa says either you are very learned scholar or not, whatever you may be, if you simply concentrate your mind and attachment for Kṛṣṇa... Mayy āsakta-manāḥ. Āsakta means attachment. And mind, manas means mind.
Lecture on BG 7.1 -- Fiji, May 24, 1975:
Then what will be the result? Asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu (BG 7.1). Asaṁśayam. We have got vague idea of God. We do not know actually what is God. There is saṁśaya, doubts. Somebody is impersonalist. Somebody is localized. Somebody is personalist. But actually, if we ask every man, "What is your conception of God?" I think hardly anyone will be able to explain what is the meaning of God. They have no clear idea. Is it not a fact? Can any one of you give me a clear idea what do you mean by God? No. Therefore if you want clear idea of God without any doubt, asaṁśayam, and samagram... Samagram means full, not partially. The spiritual understanding is partial in this way, brahmeti paramātmā iti bhagavān iti śabdyate. The Absolute Truth is realized in three features, Brahman, beginning from Brahman, then Paramātmā, Supersoul. I think in Christian world they call holy ghost. Anyway, Paramātmā, the Supersoul. And ultimately the Supreme Personality of Godhead, Kṛṣṇa. That is the statement of the śāstra. Kṛṣṇas tu bhagavān svayam (SB 1.3.28). If you want to know, here is Bhagavān.
Lecture on BG 7.1 -- Hyderabad, August 22, 1976:
So Bhagavān is explaining Himself, how to know Bhagavān. So we have to take advantage. If we are actually serious to understand Bhagavān, then we have to take the instruction given by Bhagavān Himself. We cannot manufacture ideas to know Bhagavān. That is not possible. You cannot speculate on Bhagavān. Nāyam ātmā pravacanena labhyo na bahunā śrutena. The Vedas informs us that nāyam ātmā, Paramātmā, Bhagavān. Nāyam ātmā pravacanena labhyaḥ. If one is very good speaker, it is not that he can understand Bhagavān. Nāyam ātmā pravacanena labhyo na medhayā. If one is very meritorious, great scientist, philosopher, it does not mean that he can understand Bhagavān. Nāyam ātmā pravacanena labhyo na bahunā śrutena. If one is very highly educated, highly learned in Vedic knowledge, he also cannot. Bhagavān can be understood by the mercy of Bhagavān. That is the process. Therefore Bhagavān is mercifully explaining Himself. We have to take advantage of it. Then we can understand Bhagavān.
Lecture on BG 7.1 -- Hyderabad, August 22, 1976:
So here we have to take advantage, bhagavān uvāca. Bhagavān personally speaking. Why speaking? Asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu (BG 7.1). Without any doubts, asaṁśayam. If you speculate on God there are so many doubts. But asaṁśayam, without any doubt, if you want to understand... Asaṁśayaṁ samagram. And in totality, not partially. Bhagavān is Absolute Truth. The Absolute Truth is understood from three angles of vision, Brahman, Paramātmā and Bhagavān.
- vadanti tat tattva-vidas
- tattvaṁ yaj jñānam advayam
- brahmeti paramātmeti
- bhagavān iti śabdyate
- (SB 1.2.11)
So Brahman understanding is not samagra, not asaṁśayam. Here it is said asaṁśayaṁ samagram. Brahman understanding of the Absolute Truth is partial. It is not samagra, means not the complete. Complete knowledge of Absolute is not brahma-jñāna. Just like the example is just like we are experiencing daily this sunshine.
Lecture on BG 7.1 -- Hyderabad, August 22, 1976:
So we have to understand Bhagavān from Bhagavān. Then we understand Him asaṁśayaṁ samagram. Paramātma-jñāna, brahma-jñāna, they are partial. Bhagavān is sac-cid-ānanda. Sac-cid-ānanda. So brahma-jñāna means the knowledge of eternity; paramātma-jñāna means the knowledge of all-pervasive Godhead. Everywhere present. That is Paramātmā. Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). When one can understand that God is within this universe, aṇḍāntara-stha-paramāṇu-cayāntara-stham, He is within the atom, this is paramātma-jñāna. But that is also not complete. But when you come to the understanding of Bhagavān, aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ (Viṣṇu Purāṇa 6.5.47), that understanding is complete. Śrī Bhagavān is the possessor of all kinds of opulences. Then what is difficulty for Him to remain within the atom? Aiśvaryasya samagrasya. He can remain within the atom, He can remain within the universe in His gigantic virāṭ form, as He showed to Arjuna, virāḍ-rūpa. Aṇor aṇīyān mahato mahīyān. He's smaller than the smallest and greater than the greatest. In this way, Kṛṣṇa will explain Himself.
Lecture on BG 7.1-2 -- Bombay, March 28, 1971:
The Absolute Truth is understood in three features, although all of Them are one. The first feature appreciated by the philosophers as Brahman, impersonal Brahman. The nest feature is appreciated by the yogis as Paramātmā. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61), the portion of the Supreme Personality of Godhead who is distributed everywhere. Aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. That feature, Paramātmā feature, Antaryāmī, that is described in the Brahma-saṁhitā:
- eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ
- yac chaktir asti jagad-aṇḍa-cayā yad-antaḥ
- aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ
- govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
- (Bs. 5.35)
One portion of the Supreme Personality of Godhead... Racayituṁ jagad-aṇḍa-koṭim. In order to manifest or create millions of universes... The universe which we are experiencing within our present knowledge is only one. There are many thousands of universes, innumerable universes clustered together. Caitanya Mahāprabhu said it is just like a bag of mustard seeds, and this universe is only one seed. So Kṛṣṇa in His one plenary portion, Mahā-Viṣṇu, He is lying on the Causal Ocean, and during His breathing period, exhaling period, innumerable universes are coming out. These are the statements of Vedic literature. Mahā-Viṣṇu.
Lecture on BG 7.1-2 -- Bombay, March 28, 1971:
So therefore Kṛṣṇa says particularly here, mayy āsakta-manāḥ pārtha yogaṁ yuñjan... We have to execute the Kṛṣṇa consciousness yoga system under the guidance of a bona fide spiritual master. Mad-āśrayaḥ. Then asaṁśaya, without any doubt. Samagram, in fullness. In fullness means brahmeti paramātmeti bhagavān iti (SB 1.2.11). Kṛṣṇa is sac-cid-ānanda-vigraha (Bs. 5.1). Brahman is sad-aṁśa, the part which is eternal, and Paramātmā is cid-aṁśa, and Bhagavān is ānanda-aṁśa. And Bhagavān is full, sac-cid-ānanda. And we are all seeking after ānanda. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). The Vedānta says that a living entity, or Kṛṣṇa... Any living entity... Kṛṣṇa is also the supreme living entity, and we are small living entities. So every one of us are seeking after ānanda, transcendental bliss. So when we join together, the living entities and the Supreme Lord, that becomes ānanda, rāsa-līlā. That is wanted. That we are seeking. But we are seeking in a different way, in the material world. That is not possible. Kṛṣṇa therefore says, mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. Śrī Rūpa Gosvāmī also, in Bhakti-rasāmṛta-sindhu, he says, ādau gurvāśrayam. "If one is interested in Kṛṣṇa consciousness, or God consciousness, he must approach a spiritual master." Kṛṣṇa also says, mad-āśrayaḥ. Tad viddhi praṇipātena paripraśnena sevayā (BG 4.34). These are all Vedic injunctions. Tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12).
Lecture on BG 7.1-2 -- Bombay, March 28, 1971:
This devotional service, or the understanding of Kṛṣṇa, is jñānam. First of all, we have to understand. Kṛṣṇa will explain how Kṛṣṇa is present before you in different features. Just like originally He is present before us as impersonal Brahman, localized Paramātmā, and personally also, Supreme Personality of Godhead. They are all the same. There is no difference, Brahman, Paramātmā, and Bhagavān. There is no difference. The same thing, but it is realized under different angle of vision. Those who are trying to approach Kṛṣṇa by philosophical speculation, by theosophical understanding, they go up to the impersonal feature of Kṛṣṇa, brahma-jñāna. And those who are trying to understand Kṛṣṇa as the localized Supreme Soul within one's heart... Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). The yogis, they are trying to find out Kṛṣṇa within his heart by meditation.
So these are the different features of Kṛṣṇa knowledge. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The Absolute Truth is one, but one who is trying to understand Him by the dint of his personal knowledge, he approaches up to impersonal Brahman; one who is trying to understand Him as the localized Paramātmā feature, by the yogis, He is known to them as Paramātmā, or Antaryāmī; but those who are in direct contact with Kṛṣṇa, they are realizing as the most lovable object, the most beautiful personality, most opulent personality, Kṛṣṇa. But the object is the same.
Lecture on BG 7.1-2 -- Bombay, March 28, 1971:
The example is generally given: just like the sunshine, the sun globe, and sun-god. The sunshine is all-pervading, all over the universe, and the sun globe is localized. But within the sun globe, there is a person who is called Sūrya-nārāyaṇa, or the sun-god. These are facts. Don't think that there is no living entity in the sun planet. There is. Their body is fiery body. That's all. Just like our body in this planet is earthly body, their body is fiery. Out of the five elements, the fire element is very prominent in the sun planet. But there are living entities. Otherwise how Kṛṣṇa says, imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1), "First of all, I said this philosophy of Kṛṣṇa consciousness to the sun-god"? If there is no living entity, how Kṛṣṇa says there is a sun-god? And if we are to believe Kṛṣṇa and the Bhagavad-gītā, we have to accept it that the sun globe is not without living entities. It is also the same, just like we have got hundred of thousands, millions of living entities here. So in this way, we have to acquire the knowledge of Kṛṣṇa. That is brahma-jñāna, paramātma-jñāna, and bhagavat-tattva-jñāna. And when we realize... Not only hear theoretically, jñānam... That is... Theoretical knowledge is jñānam. But sa-vijñānam, when we actually perceive, when we actually understand what is the position of the Personality of Godhead, that is called vijñānam. Jñānaṁ sa-vijñānam. Jñānaṁ te 'haṁ sa-vijñānam idaṁ vakṣyāmy aśeṣataḥ (BG 7.2). Aśeṣataḥ, descriptive, not summarized.
Lecture on BG 7.1-3 -- Stockholm, September 10, 1973:
If you go nearer, then you find it is something green. And if you enter actually the mountain, then you find there are so many varieties. There are trees, there are houses, there are living entities, animals, everything. The object is one, but according to the vision of the person, from length of distance, the same object is realized in different phases. Therefore the Bhāgavata says, vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). The object is one, but according to the understanding of the same one, somebody is realizing the Absolute Truth as impersonal Brahman, and somebody is realizing the Absolute Truth as localized Paramātmā, and somebody is realizing the same Absolute Truth as the Supreme Personality of Godhead. Ultimately, the Absolute Truth is Supreme Personality of Godhead, Bhagavān. Therefore Vyāsadeva, the compiler of Mahābhārata, he says, śrī bhagavān uvāca.
Lecture on BG 7.1-3 -- Stockholm, September 10, 1973:
So we are practicing this bhakti-yoga... Amongst the... There are different types of yoga system. As I have already explained that God is realized as impersonal Brahman, as localized Paramātmā or the Supreme Personality of Godhead. Therefore the process of linking with Him, it is called yoga, and there are different processes of yoga system, out of which three are principle: jñāna-yoga, haṭha-yoga and bhakti-yoga. So bhakti-yoga is the topmost. That is described in the Bhagavad-gītā:
- yoginām api sarveṣāṁ
- mad-gatenāntar-ātmanā
- śraddhāvān bhajate yo māṁ
- sa me yuktatamo mataḥ
- (BG 6.47)
Of all the yogis, the yogi who is always thinking of Kṛṣṇa with love and faith... It is not very difficult. Kṛṣṇa says, "He is first-class yogi." So how to become the first-class yogi, that is described in this Seventh Chapter of the Bhagavad-gītā. Kṛṣṇa says personally. If you want to understand God, it is better to understand from God Himself. Instead of speculating what is God, better to understand God from the words of God.
Lecture on BG 7.1-3 -- Paris, June 13, 1974:
The Absolute Truth is the ultimate truth, tattva. Tattva means Absolute Truth. So those who are aware of the Absolute Truth, they say that Absolute Truth is one, but He's realized in three angle of vision, namely, Brahman, Paramātmā, and Bhagavān. Those who are trying to speculate and understand the Absolute Truth, they can realize up to impersonal Brahman. So generally, speculators means big, big philosophers. They can understand that impersonal Brahman. These impersonalists are generally known as jñānīs. Jñānīs means the wise men or persons who are very much aware of everything. So they can understand the impersonal feature of the Absolute Truth. But there are other class who are called yogis. The yogis can understand the Paramātmā feature of the Absolute Truth. Paramātmā means the Supersoul who is situated within everyone's heart. And the personal feature of the Lord is realized by the bhaktas, or the devotees.
Lecture on BG 7.1-3 -- Paris, June 13, 1974:
So the jñānīs and the yogis, they cannot understand perfectly what is God. God is transcendental, sat-cit-ānanda, combination of eternity, knowledge and blissfulness. So if we realize the Absolute Truth partially, simply the eternity knowledge, that is called brahma-jñāna. And when one is further advanced and he realizes the Absolute Truth as the localized aspect, Paramātmā, or Lord Viṣṇu within anyone's heart, by the yogic practice, that is called paramātma-jñāna, or knowledge of the Absolute Truth. Actually, the objective is one, but different degrees of understanding. One example can be given in this connection. Just like the sun globe and the sun-god and the sunshine. The sunshine is also light, and there is temperature, and the sun globe is also light, and there is temperature, and within the sun globe, there is the personality known as sun-god, that is also light and temperature. But all this light and temperature, there are degrees.
Lecture on BG 7.2 -- Hyderabad, April 28, 1974 :
So, anyone can see God within his heart, if he adopts the process, bona fide process. Nārāyaṇa is within you. Therefore, great, great saintly persons, they are sitting in a lowly place, alone. But he is not alone. He is with Nārāyaṇa, Kṛṣṇa. He is seeing always there. So he is not alone. We are always accompanied by the Supreme Personality of Godhead as paramātmā, antaryāmī, within the heart. That is the Vedic statement, that there are two birds sitting on the same tree. One bird is enjoying the fruit of the tree, and the other bird is simply witnessing. So the two birds, jīvātmā and paramātmā, are always associated. He is so kind, He is just looking forward, "When this jīvātmā, who is illusioned, bewildered, captivated by this material world, material enjoyment, when he will come back again to Me?" Just like father and the son, the son who has gone out of home. The father is always looking forward when the son would come back at home and enjoy.
Lecture on BG 7.2 -- San Francisco, September 11, 1968:
Prabhupāda: Will you follow the rules? Thank you. I shall do. Yes?
Devotee: Swami, spiritual energy is situated in the heart as localized Paramātmā. Is this also Kṛṣṇa's personal feature?
Prabhupāda: Yes. Paramātmā is also personal. Everything is personal. Paramātmā is described as four-handed Nārāyaṇa with śaṇkha, cakra, gadā, padma, with, I mean to say, ornaments. That is the feature of Paramātmā. You have seen the Viṣṇu-mūrti. That is Paramātmā. This voidness is an imagination, voidness. Actually God or Paramātmā or Kṛṣṇa, They are all sac-cid-ānanda-vigrahaḥ, transcendental forms. They are not material forms. Transcendental forms. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Vigraha means form. If we, part and parcel of Kṛṣṇa, we have got individuality, forms, how we can say that the Supreme has no form, no individuality? He has got complete individuality. And that is confirmed in the Vedas: nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). He is the supreme living entity of all living entities. Just like we are living entities, but He is the Supreme. That's all. He is also living entity.
Lecture on BG 7.3 -- Vrndavana, October 31, 1973:
Kṛṣṇa says in the Bhagavad-gītā, kṣetra-kṣetra-jña. Kṛṣṇa has described that this body is kṣetra, and the spiritual spark, or the soul, is the kṣetra-jña. And He says also, kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata (BG 13.3). Kṛṣṇa is also kṣetra-jña as Supersoul. So Kṛṣṇa is, as Supersoul, separate from the individual soul. Not that the Supersoul and... These are very clearly explained in the Bhagavad-gītā. Anumantā upadraṣṭā. One puruṣa is anumantā upadraṣṭā, and another puruṣa is bhoktā. So without the permission of the superior puruṣa, Paramātmā, this man cannot, this individual soul cannot enjoy material... He has come here to enjoy material facilities.
- kṛṣṇa-bahirmukha hañā bhoga vāñchā kare
- nikaṭa-stha māyā tāre jāpaṭiyā dhare
- (Prema-vivarta)
He is now entrapped by māyā, and he is trying to enjoy this material world, but he cannot enjoy the material world without the permission of the Supersoul. Anumantā upadraṣṭā. So they are not one. They are different. And Kṛṣṇa has described in the Second Chapter that "All these soldiers or kings who are assembled there and you and Me, all of us..." Now see. He describes all of them differently: "You, me and they."
Lecture on BG 7.3 -- Vrndavana, August 9, 1974:
So vadanti tat tattva-vidas tattvam (SB 1.2.11). Tattva-vid. Vid means knowledge. Vetti veda vido jñāne. One who has got complete knowledge, he is called vid, tattva-vid. So tattva-vid, they ascertain the tattva, the truth, in three ways. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). So knowledge of the truth is nondual. Absolute means nondual, no relative, absolute, advaya-jñāna. So what is that advaya-jñāna? Brahmeti paramātmeti bhagavān iti śabdyate. So to approach Kṛṣṇa, to understand, one has to go through the brahma-jñāna, brahmeti, then Paramātmā, paramātma-jñāna. Then kṛṣṇa-jñāna. Brahmeti paramātmeti bhagavān iti śabdyate. So generally, those who are inquiring about the Absolute Truth, they come to the point of brahma-jñāna, brahma-jñāna. Then, if one makes further advance, then he can understand paramātma-jñāna. Paramātma-jñāna means the all-pervasive Personality of Godhead, localized aspect. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). That is paramātma-jñāna. First of all, brahma-jñāna, then paramātma-jñāna, then bhagavad-jñāna.
Lecture on BG 7.3 -- London, March 11, 1975:
In this way we are becoming implicated. By the so-called advancement of civilization, we are becoming implicated to these material activities and we are forgetting our real business, self-realization, what I am. Athāto brahma jijñāsā. The real business is to enquire about Brahman, about ātmā, Paramātmā, but we are forgetting that. We are simply busy for the temporary life, say, for fifty years or hundred years, utmost. But we do not know the life is continuation. As the life is continued we have got experience—from babyhood to childhood, childhood to boyhood, boyhood to youthhood, then in old body, then what is next? You ask anybody who has become old man. Ask him, "Sir, you have come to this stage. Your body is now old. You have to die. Now, from childhood you came to boyhood, boyhood to youthhood, then middle age, and now you have come to... Now what is next? Do you know?" Oh, they will be silent. Nobody knows that what is my next life. A child can say, "My next life is boy. I shall become a boy." The boy can say, "Yes, I will be like very nice young man." The young man can say that "I shall become middle-aged man, father of many children." And the middle-aged man can say, "Yes, I will become old man." And ask the old man what he will become? He cannot answer. Can anyone say?
Lecture on BG 7.3 -- London, March 11, 1975:
When I was registering this association in New York, some friend suggested that "Why you are giving this name 'Kṛṣṇa'? Why not put the name 'God,' 'God consciousness'?" Then "Yes, I can give the name 'God consciousness.' Then it will be confused." Because we want to preach Bhagavad-gītā as it is. That is Kṛṣṇa's speaking. And we are trying to place this Kṛṣṇa's teachings to the world. And not only that, Bhagavān, God, means Kṛṣṇa. And if I give the name of "God" instead of "Kṛṣṇa," they will bring forth so many competition of Kṛṣṇa. That is not our purpose. Kṛṣṇa means God. If God has any perfect name, that is "Kṛṣṇa." Because "Kṛṣṇa" means all-attractive. God cannot be attractive for certain person. God cannot be Christian God or a Hindu God or Muslim God. God is equally attractive for Hindu, Muslim, Christian, Buddha. That is real God. And if Hindu has manufactured some God, Christian has manufactured some God, that may be God partially, but not the Supreme God. The Supreme God is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). Parama means supreme. God... You are also god, I am also god, and every one of us, god. Why? God means controller. So controller, every one of us is a controller to certain extent, not the complete controller. But Kṛṣṇa means the complete controller. Īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). Controller... You may be controller; I may be controller; he may be controller; but not controller like Kṛṣṇa. Kṛṣṇa can control all other controllers. Therefore He is called supreme controller, Parameśvara, Paramātmā, Para-brahman.
Lecture on BG 7.3 -- London, March 11, 1975:
In Bhagavad-gītā it is said, kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata (BG 13.3). Everything is there. The kṣetra-jña means the possessor of this kṣetra, body, the owner or occupier. So you, me, and every one of us, we are occupying each, one body. But I have no business with your body, but Kṛṣṇa has got business with your body, my body, his body, everyone's body. Therefore Kṛṣṇa says, kṣetra-jñaṁ cāpi māṁ viddhi. Just like a landlord. He has got many houses. The occupier is there, or apartment. He is concerned with that apartment or the house he is occupying, but the landlord has concern with so many houses. Similarly, this body, I am the occupier. God has given me this body, this machine, but proprietor is Lord, the Supreme Lord. Therefore both of us has got the concern with this body. Ātmā, Paramātmā. Soul, Supersoul.
Lecture on BG 7.4 -- Vrndavana, August 10, 1974:
Kṛṣṇa, by His one plenary portion... When we say of Kṛṣṇa, Kṛṣṇa is not alone. Kṛṣṇa has unlimited expansions. Just like one expansion is Paramātmā. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). Kṛṣṇa expands Himself. There are millions and trillions of living entities. Anantyāya kalpate. The living entities... Sa ca anantyāya kalpate. So Kṛṣṇa's expansion is also ananta. Not only within the heart of all living entities, but He is within the atom also. Aṇḍāntara-stha-paramāṇu-cayāntara. But this is only one plenary portion, expansion of Kṛṣṇa. Therefore in the morning we were studying... Or yesterday. That to understand Kṛṣṇa philosophically or in truth, it requires a little intelligence. Therefore Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye, yatatām api siddhānām (BG 7.3).
Lecture on BG 7.4-5 -- Bombay, March 30, 1971:
The upper portion, the tip of the hair, just like a point, you divide it into hundred parts and take another one part and divide another hundred parts. That means one ten-thousandth part of the tip of the hair is the dimension of the spirit soul. That spirit soul, on the basis of that spirit soul, this body develops. Any medical scientist knows. And we know from the Vedic literatures that this small particle, atomic particle of spiritual spark, takes shelter in the semina of the father, and the father injects the semina in the womb of the mother. Then, if the situation is favorable, then it takes a form of body just like a pea in the first night. That pealike body develops. Then different holes are manifested. They are developed into eyes, ears, mouth, and so many holes, nine holes in the body. So anyone can understand that that small particle of atomic portion of a spiritual spark develops this body, big body. Not only human body, all sorts of bodies. Similarly, this whole universe is also a development of the spiritual body of Kṛṣṇa, Paramātmā.
Lecture on BG 7.4-5 -- Bombay, March 30, 1971:
So we are energies of Kṛṣṇa. The Māyāvāda philosophy claims that we are the same Brahman or Paramātmā. But Bhagavad-gītā says that the living entities, as we are, we are simply energy; Kṛṣṇa is the energetic. So there is difference between the energetic and the energy. Just like fire. Fire is the energetic, and light and heat are the energies of fire. So the sun and the sunshine. The sunshine is the energy of sun. If you think because the sunshine has entered in your room, if you think the sun has entered your room, that is wrong. So energy and energetic, they are simultaneously one and different. That is the philosophy of Lord Caitanya. Acintya-bhedābheda. There are many philosophers, they say that God and the living entity the same; it is covered by māyā. Yes. It is covered by māyā. That is accepted. But God cannot be covered by māyā. That is not possible. The same example. Just like the clouds, cloud covering my eyesight. Not that cloud is covering the sun. That is not possible.
Lecture on BG 7.7 -- Vrndavana, August 13, 1974:
So ahaṁ brahmāsmi... Dehino 'smin yathā dehe (BG 2.13). That Brahman, particle of Brahman, is there within the body. It is very small. You just study. It is stated that ātmā and Paramātmā, they are living together. And where is the ātmā, Paramātmā? The Paramātmā is stated also, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). So everything... Paramātmā is within my heart and I am sitting with Paramātmā; therefore I am also within the heart. So medical science, they also know. They take care of the heart. When the heart stops, then everything stops. That means when the ātmā goes out of the heart, it has no meaning. So in the small scale the whole construction of this body is dependent on that ātmā. So this is the example, that the ātmā is so small, one ten-thousandth part of the top of the hair. Because that small particle is there within this body, therefore it is so beautiful, it is nicely working, the brain is working. Everything is there. Scientists, they are finding out, trying to find out what is the living force.
Lecture on BG 7.18 -- New York, October 12, 1966:
Bahūnāṁ janmanām ante (BG 7.19). There are different kinds of transcendentalists. They are called tattva-vit. Tattva-vit means one who knows the Absolute Truth. In the Śrīmad-Bhāgavata it is said, vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). Tattva-vit, the transcendentalists, call it Absolute Truth which is yaj jñānam advayam, where there is no duality. In the transcendental knowledge there is no duality. There is no..., nothing different from nothing. Everything is on the same level. That is called... One who knows that knowledge, he is called tattva-vit. Now, the tattva-vit says that the Supreme Absolute Truth is recognized in three aspects: brahmeti paramātmeti bhagavān iti śabdyate-brahmeti, impersonal Brahman; and Paramātmā, the localized Supersoul; and Bhagavān. Bhagavān means the Personality of Godhead.
Lecture on BG 7.18 -- New York, October 12, 1966:
"I am the origin of everything." Just like Vedānta-sūtra says that the Absolute Truth is that from whom everything is born or everything emanates. So in the Bhagavad-gītā you'll find, the Lord says, ahaṁ sarvasya prabhavaḥ: "I am the origin of everything." So if you believe that Kṛṣṇa is the..., or the Supreme Personality of Godhead is everything, and if you surrender, if you worship, then the whole thing, whole account, is closed in one second. But if you don't believe—"Oh, I want to see what is actually God is"—then you have to go by stages: first realization, this impersonal Brahman effulgence; then second realization, the Paramātmā; and then, in the third stage, you realize, "Oh, here is the Supreme Personality of Godhead." So that will take time. So... But one has to continue. If one gives up the research work just after making a few steps advance, oh, that will not help. One has to go on, go on with it with steadiness, that "What is God? I shall see." That is called jñānī, jijñāsu, philosopher, inquisitive.
Lecture on BG 9.1 -- Vrndavana, April 17, 1975:
And brahmeti paramātmeti. When you understand Paramātmā... Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). Paramātmā means ātmā and Paramātmā. There are two different souls. One is... Paramātmā means He is present everywhere. That is Paramātmā. The Māyāvādīs say there is no difference between ātmā and Paramātmā, but that is not the fact. Ātmā means present within this body. I am ātmā; you are ātmā. Dehino 'smin yathā dehe (BG 2.13). Asmin dehe, in this body. I am ātmā, you are ātmā, but I am not Paramātmā. Paramātmā is different thing. Paramātmā is Kṛṣṇa, or the Supreme Personality of Godhead, situated in everyone's heart. So that is guhyataram. First of all, to understand brahma-jñāna, or self-realization, that is very confidential. That is not ordinary knowledge. It is above ordinary knowledge. Therefore it is said guhya. Guhya means very confidential. Nobody understands even ātma-tattva. Ātma-tattvam.
Lecture on BG 9.2 -- Calcutta, March 7, 1972:
This is the purpose of yoga, not for playing any juggling. But sometimes the yogis become so powerful, they get some perfection, aṇimā, laghimā-siddhi, they get. But that is not the prime object of yoga. Yoga, yoga practice means that one becomes controller of the senses and the mind, and then they can perfectly meditate on the Supreme Personality of Godhead. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yogino. This is yogis' business: dhyānāvasthita, by meditation, tad-gata-manasā, spiritualized mind, or completely absorbed in the thought of Kṛṣṇa. dhyānāvasthita-tad-gatena manasā paśyanti yam..., they can see, they can see God, Kṛṣṇa, Viṣṇu, within the heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). Īśvara, the Supreme Personality of Godhead, paramātmā, He is situated in everyone's heart. You haven't got to search out. He is there within your heart. Simply you have to know the method how to see. That is wanted. Dhyānāvasthita-tad-gatena manasa paśyanti.
Lecture on BG 9.3 -- Toronto, June 20, 1976:
This is confirmed in the Upaniṣad, that two birds are sitting on one tree. One bird is eating the fruit and another bird is simply observing. So the observing bird is Kṛṣṇa and the eating bird is the living entity. Two birds. In another place also Kṛṣṇa says kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata (BG 13.3). The question of the kṣetra-jña, the owner of the body and the body. In this Chapter, in the Thirteenth Chapter, it is discussed. So in that chapter Kṛṣṇa says that "I am also one of the owner of the body, but the difference of this singular individual body and Myself is this, that the individual soul knows about his own body. But so far I am concerned, I am present in everyone's body and I know everything of everyone's body." Just like you are a spirit soul, I am a spirit soul within this body. You know the pleasure and pains of your body. I know the pleasure and pains of my body. But Kṛṣṇa, he knows the pleasure and pains of your body and pleasure and pains of my body and everyone's body. That is Kṛṣṇa. That is Paramātmā. Jīvātmā and Paramātmā.
Lecture on BG 9.4 -- Calcutta, March 9, 1972:
So God, Kṛṣṇa, is not imperson at the ultimate end. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Absolute Truth is realized in three phases: Brahman, Paramātmā and Bhagavān. So Paramātmā is subordinate to the Supreme Person, Kṛṣṇa, and Brahman is also subordinate to the Supreme Person, Kṛṣṇa. Brahmaṇo ahaṁ pratiṣṭhā. Brahman, the impersonal Brahman feature, brahma-jyotir, that is resting on Kṛṣṇa. It is very easy to understand. We can see that the sunshine is resting on the sun globe. Sun globe is localized, but sunshine is very big. It is distributed all over the universe. But that does not mean that sunshine is more important than the sun globe. The sun globe is important, and the still more important is the sun-god. Within the sun globe there is sun-god, Vivasvān. He is a person. And there is also other living entities, their, all their bodies are made of fire. Here in the material science, they sterilize. They, they are under the impression that when there is too strong temperature, the microbes die, or when there is too cold, the microbes die.
Lecture on BG 9.4 -- Calcutta, March 9, 1972:
But these Māyāvādī, they think that "I am the same. I am..., I am distributed everywhere. I am moving the sun, I am moving..." They mediate like this. This is nonsense. How you are moving? It is said, mayā tatam idaṁ sarvam. "I am expanded all over this body," that you can say. My limitation. Kṣetra, kṣetra-jña, that is described in the Bhagavad-gītā. Idaṁ śarīraṁ kṣetram iti abhidhīyate. I am not exactly controller; still, suppose I am the proprietor of this body. Actually, I am not proprietor of the body. Actually proprietor of this body, Kṛṣṇa, Paramātmā, but I have given the place. That is explained in the Bhagavad-gītā: kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata (BG 13.3). Jīvātmā is the proprietor of this body. He has been given this spot to act, just like this human body is given by nature to us. Now we can act. If we act just like human being, then your life is successful. The chance given by nature is fruitful. What is that chance? This body is given for inquiring about Brahman: athāto brahma jijñāsā. Atha, now we have got this human form of body. Now inquire about Brahman. Why you are going to the share market: "What is the price of this share?" But we are wasting in that way. (Sanskrit) Not inquiring about Brahman. (Sanskrit) The dogs and cats, they are all, "Where is some food? Where is some stool?" They are inquiring. Not that inquiry. Just like the hog is inquiring whole day, "Where is stool? Where is stool?" Not, not that inquiry.
Lecture on BG 9.4 -- Melbourne, April 23, 1976:
In this way God is situated. Antar bahiḥ. He is situated outside, He is situated inside also. Kṛṣṇa says... This is quite reasonable, otherwise how He is God? Just like I am here, you are here, but you are not in your apartment. You are absent from your apartment. But God, God means He is in his apartment and He is everywhere. That is God. The rascals, they claim that "I am God." What kind of God you are? Are you everywhere spread? So you should not accept such cheap God. God's description is there in the śāstra. Eko 'py asau racayituṁ jagad-aṇḍa-koṭim (Bs. 5.35). One part, one portion is Paramātmā, the Supersoul. In His Supersoul feature He is present in innumerable universes. Eko 'py asau racayituṁ jagad-aṇḍa-koṭi. Jagad-aṇḍa means the universe. It is just like an egg. They are aṇḍa. Aṇḍa means egg. The form is like egg. So there are millions. So to maintain the millions and millions of universes by His one portion, Paramātmā, He is spread. He is called Kṣīrodakaśāyī Viṣṇu. It is a great science. God expands Himself in so many ways, and for the material world He is expanded as puruṣāvatāra: Kāraṇodakaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu, Kṣīrodakaśāyī Viṣṇu. He's expanding like that. Causal Ocean.
Lecture on BG 9.4-7 -- New York, November 24, 1966:
As we have got our spiritual presence within this body, similarly, this universe is also containing the God's representative as Paramātmā, Kṣīrodakaśāyī Viṣṇu. That information we get. Due to His presence, the material existence is there. Just due to my presence, the body is existing, and as soon as I am out of this body, the body will go to hell, similarly, this material manifestation is due to the presence of God. Otherwise there is no such existence. So sometimes He manifests, and sometimes He does not. This is going on. Sarva-bhūtāni kaunteya prakṛtiṁ yānti māmikām: "Similarly, I wound up. It goes to Me again." Kalpa-kṣaye punas tāni kalpādau visṛjāmy aham. Then, after certain intervals, when there is again kalpa... Each creation is called a kalpa. Kalpānta-sthāyinaḥ-guṇaḥ.(?) Each creation is called a kalpa. So there are many kalpas. We can, cannot calculate what is the age of one kalpa. One hint is there in the Bhagavad-gītā that in each kalpa the one day of Brahmā..., that sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ... (BG 8.17). Four hundred thousand, four hundred forty-three, forty-three hundred thousands of years into one thousand, that makes one day of Brahmā. Similarly, he lives for hundred years and, after each hundred years, the kalpa is finished and again another kalpa begins. That is the calculation from Vedic literature. (incomplete) (end)
Lecture on BG 9.5 -- Melbourne, April 24, 1976:
So God is realized in three features by the transcendentalists. The first is impersonal Brahman, impersonal Brahman without any particular form. That is called Brahman realization. Above that, there is Paramātmā realization, localized. As Kṛṣṇa said in the previous verse, mayā tatam idaṁ sarvam, everywhere there is God. In the heart of everyone, even within the atom, there is God. This is called Paramātmā feature. Localized everywhere, God is there. And then Bhagavān. Bhagavān, personal. The Personality of Godhead, the Supreme Personality of Godhead. So in the Supreme Personality, Kṛṣṇa said in the previous verse, mat-sthāni sarva-bhūtāni na ca ahaṁ teṣu avasthitaḥ (BG 9.4). That is explained in this verse that "Everything is resting upon Me. But at the same time," na ca mat-sthāni bhūtāni, "they are not also in Me." This particular portion has to be understood. When Kṛṣṇa says, God says, that everything is resting upon Him, that means everything is resting upon His expanded energy, not personally on Him. Personally He is aloof. Therefore it is said, na ca mat-sthāni bhūtāni.
Lecture on BG 9.5 -- Melbourne, April 24, 1976:
That is explained in another place in the Bhagavad-gītā. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). Īśvara, the Supreme, He is everywhere. Mayā tatam idaṁ sarvam. We have already explained. So He is within the core of our heart. So whatever we desire, He understands. He is omnipotent, omniscient. He can immediately understand. Therefore it should be understood that there are two living entities. One is Paramātmā and the other is the jīvātmā. Jīvātmā. That is clearly explained in the Bhāgavata, kṣetra-jñaṁ cāpi māṁ viddhi (BG 13.3).
Lecture on BG 9.5 -- Melbourne, April 24, 1976:
In Upaniṣad also there is a verse that the two birds are sitting in one tree. One bird is eating the fruit of the tree and the other bird is simply observing. The observing bird is Kṛṣṇa or the Supersoul, and the eating bird is the individual soul. So as you desire... That is said, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna... (BG 18.61). He is sitting with me. He is so friendly that He is giving us guidance always and He is waiting for the time when you shall give up your desires and surrender to the other bird, the observing bird. That is Kṛṣṇa, Paramātmā. Paramātmā is so kind that I am taking the body of human being—He is there. I am taking the body of an animal—He is there. I am taking the body of a demigod—He is there. I am taking the body of a demigod—He is there. He is so nice friend, He is always... And giving me advice that "Why you are suffering in this way, creating your desires and suffering? Why you are doing this? Better you stop this. You surrender to Me. Come back to home, back to Godhead." This is... He is always asking. So īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). He is staying in everyone's heart and He is omnipotent. He understands what I desire.
Lecture on BG 9.10 -- Calcutta, June 29, 1973:
Asmin dehe. Dehī. There is soul. Not that, that "I am this body." So the soul is moving the body, not the body is moving the soul. Similarly, Kṛṣṇa is the Supersoul. Kṛṣṇa is the Supersoul. That is also explained in the Bhagavad-gītā: viṣṭabhya aham idaṁ kṛtsnam ekāṁśena sthito jagat (BG 10.42). Viṣṭabhya, entering."Because I have entered within this material world, viṣṭabhya aham idaṁ kṛtsnam..." One partial representation, Paramātmā, ātmā and Paramātmā. Just like we, we are ātmās. We have entered this body. Therefore, it is moving. Similarly the Paramātmā, the Supersoul, He has entered within this material world. Therefore, it is moving. Just like immediately we heard some sound of the motorcycle. How it is sounding? Because the driver is there. He is pushing some button. Immediately there is sound: but but but but but (sound imitation). Otherwise the motorcycle may remain there for thousands of years. There will be no more sound.
Lecture on BG 10.1 -- New York, December 30, 1966:
So in that absolute stage, if we want to go to that absolute stage, then this is the process. This is the process, Kṛṣṇa consciousness, gradually, as we develop, so Kṛṣṇa is within everyone, the Supersoul, the Supreme Personality of Godhead as Paramātmā, He's seated in everyone's heart, and, as we become purified, as we become sincere, all dictation will come from within and He will show you the path which following you shall be happy and prosperous and, at the end, by quitting this body, you shall reach the supreme abode of Kṛṣṇa in the spiritual sky. These are, all these have been discussed in the last chapters, eighth chapter, seventh chapter.
Lecture on BG 10.2-3 -- New York, January 1, 1967:
So He's also... According to this version, He's also origin of Paramātmā, the Supersoul. And He is also the origin of nirviśeṣa or impersonal brahma-jyotir. Because it is said, aham ādir hi devānāṁ maharṣīṇāṁ ca sarvaśaḥ (BG 10.2). Sarvaśaḥ means, "Anything that you have any conception of, of all them, I am the supreme source."
Therefore, as it is stated in the Śrīmad-Bhāgavatam, the Absolute Truth is realized in three phases, vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). Advayam means nonduality, one. The one supreme truth, Absolute Truth, is realized in three phases, brahmeti paramātmeti bhagavān iti śabdyate: realization of the impersonal Brahman, or the glowing effulgence, just like sunshine, then the localized Supersoul, then Bhagavān, the Supreme Personality of Godhead.
Lecture on BG 13.1-2 -- Bombay, September 25, 1973:
Everywhere Kṛṣṇa. Īśvaraḥ sarva-bhūtānāṁ hṛd-dese 'rjuna tiṣṭhati (BG 18.61). That is... Kṛṣṇa is claiming here that "I am also one of the participators in this body." Kṣetra-jñaṁ cāpi māṁ viddhi, kṣetra-kṣetrajñayor jñānaṁ yat taj jñānaṁ matam. If only one tries to understand what is the relationship between this body and the soul, the body and the Supersoul, Kṛṣṇa... Kṛṣṇa, when He says that "I am also kṣetrajnam," He's the Supersoul, Paramātmā. He can know everyone's pains and pleasure. I am the occupier of this body, I know the pains and pleasure of my body, but I do not know the pains and pleasure of your body. Neither you know that the pains and pleasure of my body.
Therefore you are individual, localized, but Kṛṣṇa is all pervading. Kṛṣṇa knows the pains and pleasure of your body. Kṛṣṇa knows the pains and pleasure of my body. Kṛṣṇa knows the pains and pleasure of dog's body, cat's body, everyone's body. That is Kṛṣṇa. Sarva-kṣetreṣu bhārata. Sarva-kṣetreṣu. He knows everything. That is Paramātmā feature. Paramātmā feature means He is even within the atom.
Lecture on BG 13.3 -- Bombay, December 30, 1972:
Therefore we are occupier. But we are not the owner. The owner is different person. Similarly this body, there are two souls, the Supersoul and the individual soul. Jīvātmā Paramātmā. Brahman, Parambrahman. Jīvātmā is Brahman constitutionally because mamaivāṁśo jīva-bhūtaḥ (BG 15.7). The living entities, they are part and parcel of Kṛṣṇa, God. Therefore qualitatively, what is Kṛṣṇa, the jīva, living entity's also the same thing. There is no difference in quality.
But quantity there is difference. Paramātmā or Bhagavān, brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). All these three features of the Absolute Truth, Brahman, Paramātmā and Bhagavān, the ultimate cause is Bhagavān. As it is confirmed by Kṛṣṇa: brahmaṇaḥ ahaṁ pratiṣṭhā. The Brahman effulgence, that is standing on Kṛṣṇa. Kṛṣṇa is the source of Brahman effulgence.
Lecture on BG 13.3 -- Paris, August 11, 1973:
So myself, I am called ātmā. And Kṛṣṇa is called Paramātmā. Therefore there are two words: Paramātmā and ātmā. Ātmā is also individual. Paramātmā is also individual. But because both of us, we are knower, kṣetrajñam (vibha(?)), the living entity is kṣetrajnam, he has got knowledge. And Kṛṣṇa says kṣetra-jñaṁ cāpi māṁ viddhi. "I am also knower." Both of them, we are knower. We have got knowledge. My knowledge may be limited. Kṛṣṇa's knowledge unlimited, complete. But both of us, we are knower. We can understand. We can know. Therefore, we are called kṣetrajña. But the difference is Kṛṣṇa knows everything all over the creation, I even do not know what is going on in my body. That is the difference.
So how one can become God? Rascal. How one can become God. That is not possible. God knows everything. If one knows everything, then you can accept him as God. Otherwise, don't accept. As soon as somebody says, "I am God," kick him on his face. "Yes, you are God, I am God. I am the kicking God." (laughter) That should be the answer. "I am the shoe-beater God. Now you protect yourself if you are God." Don't accept this false God.
Lecture on BG 13.3 -- Bombay, September 26, 1973:
Sometimes the Māyāvādī philosophers, they take it for acceptance that there is one soul only, Supersoul. But here we get from Kṛṣṇa, the authoritative source of knowledge, there are two souls: the individual soul and the Supersoul. Not one soul. Ātmā and Paramātmā.
(reads from purport:) "Because the Supersoul is the plenary expansion of the Supreme Personality of Godhead, Kṛṣṇa, Kṛṣṇa says 'I am also the knower, but I am not the individual owner of the..." (loud buzzing sound) What has happened? If it is not working, get it out.
Lecture on BG 13.3 -- Bombay, September 26, 1973:
So the Bhāgavata process is if we want to improve, if we want to make our life successful, then we must engage ourself in this program of Kṛṣṇa consciousness or hearing about Kṛṣṇa. Śṛṇvatāṁ sva-kathāḥ kṛṣṇa. Kṛṣṇa is there, kṣetra-jñaṁ cāpi māṁ viddhi. He is there, Kṛṣṇa, within your heart. So as soon as you are very serious and eager to know about Kṛṣṇa... This is very nice science. If you simply know about Kṛṣṇa, you become liberated. Janma karma me divyaṁ yo jānāti tattvataḥ (BG 4.9). Simply you try to understand Kṛṣṇa. Tasmin vijñāte sarvam evaṁ vijñātaṁ bhavanti. This is the Vedic instruction. If you simply understand Kṛṣṇa, then all other things becomes automatically known. You don't have to make separate endeavor to know. You'll know what is Paramātmā, what is Brahman, what is this material world, what is this material nature, what is our relationship—everything will be revealed. Teṣām aham ajñāna-jaṁ tamaḥ, nāśayāmy ātma-bhāvasthaḥ. Kṛṣṇa says to special favor.
Lecture on BG 13.4 -- Paris, August 12, 1973:
So both Kṛṣṇa and the living entity are sitting in one tree. That is stated in the Upaniṣad. Two birds are sitting in one tree. One is eating the fruit of the tree and other is simply witnessing. The witnessing bird is Kṛṣṇa. And the bird who is eating the fruits of the tree, he is the living entity. The Māyāvādī philosophers, they cannot distinguish between the jīva soul, jīvātmā, and Paramātmā. They know it, but because they are monists, to establish their theory, they say there is no two, there is one. No. Kṛṣṇa says two. One kṣetrajñaḥ, the jīvātmā, and the other kṣetrajñaḥ He is, Kṛṣṇa. The difference between the two is that the individual living entity knows only about his kṣetra, body, but the other living entity, the supreme living entity, He knows all the bodies, everywhere, anywhere, throughout the whole creation. Sarvasya cāhaṁ hṛdi sanniviṣṭo (BG 15.15). This is the difference.
Lecture on BG 13.4 -- Hyderabad, April 20, 1974:
Just like a landlord has got hundreds of house, and each house is occupied by one tenant, but the landlord is occupier of all the houses, similarly, in each body there are two living entities. One living entity is the soul, individual soul, and the other living entity is the Supreme Lord. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). He is situated, both of them are situated within this heart. Hṛd-deśe, it is pointed out. Now, you have got... you, everyone knows, from the heart the energy is distributed to the whole body, and as soon as the heart stops to work, no more body existing. Everyone will know. Therefore the heart is the office, sitting office, of both the soul and the Supersoul. Ātmā and Paramātmā.
Lecture on BG 13.4 -- Hyderabad, April 20, 1974:
This subject matter was written, I think, by Milton, the Paradise Lost. So the Paramātmā is sitting within your heart to guide you. And without His permission, you cannot enjoy anything. But He gives permission. When you are persistent He gives permission, "All right, you can do it—at your own risk." And when He is fed up, he may come to God again, "What shall I do?" But God's open declaration is that sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). The Supersoul bird is always expecting when this individual soul bird will turn towards Him. He is so merciful. He is going, "My dear friend, why you are trying to become happy by enjoying this material fruit produced by your work in this body?"
Lecture on BG 13.5 -- Paris, August 13, 1973:
We are struggling—nirviśeṣa-śūnyavādi. We are struggling against these nirviśeṣa-śūnyavādi, voidists and impersonalists. So it is not now new. From time immemorial there are different views. But Kṛṣṇa refers herewith that brahma-sūtra-padaiḥ hetumadbhir viniścitaṁ. Others... There are many other books of knowledge. They are not very reasonable. That is dogmatic. But hetumadbhiḥ, if we accept with our logic and sense, that is first-class book which gives us information of the ātmā, Paramātmā.
Therefore, in the Caitanya-caritāmṛta the author says, caitanyera dayāra kathā karaha vicāra, vicāra karile citte pābe camatkāra. The author says that "You kindly put your consideration and judgement about the mercy of Lord Caitanya Mahāprabhu. And if you consider with logic and reason," vicāra karile pābe citte camatkāra, "you'll feel that these are wonderful things." So we haven't got to accept anything blindly.
Lecture on BG 13.5 -- Bombay, September 28, 1973:
That is paratattva, Absolute Truth, which is known by somebody as Brahman and somebody as Paramātmā and somebody, the Supreme Personality of Godhead. The beginners, they understand... The beginners' or the neophyte realization is impersonal Brahman. Brahmeti. Further advanced... This is the achievement of the jñānī. Those who are speculating on the Absolute Truth, they can understand the Absolute Truth in the impersonal feature. And those who are still further advanced, yogis, not only speculating, but they are practicing actually, they are called yogis. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). They are yogis. Yogis, dhyānāvasthita, in meditation the mind is absorbed always. Tad-gatena manasā. Tad-gatena means viṣṇu-gatena. Oṁ tat sat. Tad-gatena manasā, by the mind, absorbed in Viṣṇu understanding. Tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). Yasyānta na viduḥ surāsura-gaṇā devāya tasmai namaḥ, devāya tasmai namaḥ. Yaṁ brahmā-varuṇendra-rudrāḥ stuvanti divyaiḥ stavair vedaiḥ sāṅgopad-kramopaniṣadair gāyanti yaṁ sāma-gāḥ.
Lecture on BG 13.8-12 -- Bombay, October 5, 1973:
That is tattva-jñāna. Truth. What is that truth? Brahmeti paramātmeti bhagavān iti. To understand about Brahman, to understand about Paramātmā, to understand about the Supreme Personality of Godhead. That is tattva-jñāna.
So if you want to become philosopher, then philosophically you try to understand what is brahma-tattva, what is Paramātmā-tattva, what is Bhagavān-tattva. Etaj jñānam, this is jñāna. Not these degrees, MA, Phd. These are all decoration of the dead body. If you do not understand what is the value of life, you do not understand what is tattva, what is Brahman, what is Paramātmā, what is God, if you do not become cleansed, if you do not become a devotee, as they are stated, if you have no ācārya, you have no guru, then you are in darkness. Kṛṣṇa concludes here. Etaj jñānam, "All these items described, this is jñānam." Iti proktam. It is accepted, prokta. Ajñānam yad ato 'nyathā: "And just any other thing besides these things, they are ajñānam."
Lecture on BG 13.13 -- Bombay, October 6, 1973:
So this chapter is explanation of the knower and knowledge... The knowledge, the chapter has already explained, in order to make progress in the line of knowledge there were about twenty items: amānitvam adambhitvam ahiṁsā kṣāntir arjavam (BG 13.8). These are the process, not to become falsely proud of possessing knowledge. There are symptoms that who is actually in knowledge and those symptoms have been explained. Amānitvam adambhitvam ahiṁsā kṣāntir ārjavam. The most important... Of course, all the items are very important. Still, approaching the ācārya... (break) ...portion of Kṛṣṇa. Racayituṁ jagad-aṇḍa-koṭim. One portion, Paramātmā. That Paramātmā portion is the Mahā-Viṣṇu, Mahā-Viṣṇu lying on the Kāraṇārṇava, the Causal Ocean.
Lecture on BG 13.13 -- Bombay, October 6, 1973:
That Mahā-Viṣṇu is lying on the Causal Ocean beyond this universe, on the border, there is a big ocean which is called Causal Ocean, kāraṇodaka-jala. And there is Mahā-Viṣṇu lying, and from His breathing process, yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ (Bs. 5.48). Jagad-aṇḍa-nātha means Brahmā. So that portion, eko 'py asau racayitum, He is the origin of universal, this material creation. Kāraṇārṇavaśāyī Viṣṇu. From Him, the Garbhodakaśāyī Viṣṇu comes out, and He enters in each and every universes. Garbhodakaśāyī Viṣṇu. That Garbhodakaśāyī Viṣṇu again expands as Kṣīrodakaśāyī Viṣṇu. That Kṣīrodakaśāyī Viṣṇu is within this universe. In each and every universe there is Viṣṇu, Śvetadvīpa-loka where Kṣīrodakaśāyī Viṣṇu is there, and that Kṣīrodakaśāyī Viṣṇu enters within the heart of all living entities, Paramātmā, Antaryāmī.
Lecture on BG 13.13 -- Bombay, October 6, 1973:
That truth is explained as Brahman, as Paramātmā, or as Bhagavān. The same thing. Just like we see the sun. The sun is a planet and there is a sun-god. Just like we have got also in each and every planet one chief person. Here we have got president. Formerly there was one president or king on this planet. Now they have now so many presidents. But according to God's plan, there is one president or king in each and every planet. So in the sun planet there is also one king or one chief person. His name is also given in the Bhagavad-gītā, Vivasvān. If you accept Bhagavad-gītā, then you have to accept all these things. You cannot make minus anything. That is not knowledge of Bhagavad-gītā.
Lecture on BG 13.16 -- Bombay, October 10, 1973:
The Supreme Truth, Absolute Truth, or the Supreme Personality of Godhead. We should always remember the Supreme Truth in the ultimate issue is the person. Brahmeti paramātmeti bhagavān iti śabdyate. Without understanding this tattva, we cannot understand the Absolute Truth. The first realization is impersonal Brahman. Then still further, advanced realization is localized Paramātmā, and still further, advanced realization is the Supreme Personality of Godhead. Brahmeti paramātmeti bhagavān iti śabdyate.
- vadanti tat tattva-vidas
- tattvaṁ yaj jñānam advayam
- brahmeti paramātmeti
- bhagavān iti śabdyate
- (SB 1.2.11)
The Absolute Truth, the same objective, to the less intelligent class of men or in the beginners, He appears to be impersonal, Brahman, impersonal Brahman.
Lecture on BG 13.17 -- Bombay, October 11, 1973:
Suppose one man has done something wrong in the criminal court, one requires witness. Either to punish him or to release him, the witness required. So witness is there. The Supreme Personality of Godhead as Paramātmā, He is there as witness; anumantā upadraṣṭā. Anumantā means without the sanction of the Paramātmā, the individual soul cannot do anything. That is also stated in the Bhagavad-gītā. Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ: "I am sitting in everyone's heart." Sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca: (BG 15.15) "Through Me everyone is getting remembrance, smṛtir jñānam, knowledge and everyone is forgetting also." That is due to this Paramātmā, or Supersoul.
Lecture on BG 13.19 -- Bombay, October 13, 1973:
Just like the energy is coming from the heart. Because, this is practical medically, and scientifically. The energy is coming. As soon as the heart fails, everything stops. And the energy is there because īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). Hṛd-deśe, it is there, the īśvara, the Supreme Lord as Paramātmā, is situated within your heart. Now you find out, if you have got means to see. But the situation is given, described in the śāstra.
Therefore yogis they try to find out God within the heart. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). Yogi, those who are yogis, transcendentalists, they are trying to observe the Supreme Personality of Godhead. Dhyānāvasthita, by meditation. That is real meditation, to focus the mind to see the Supreme Personality of Godhead within the heart. But who can see? That is also described in the śāstra.
Lecture on BG 13.23 -- Bombay, October 22, 1973:
So there are two puruṣas. One puruṣa is already explained. Puruṣaḥ prakṛti-stho hi... (aside:) You can go. Puruṣaḥ prakṛti-stho hi bhuṅkte prakṛti-jān guṇān (BG 13.22). So one puruṣa, the living entity, ātmā, and another puruṣa is Paramātmā. Sometimes the Māyāvādī philosophers, they do not distinguish between ātmā and Paramātmā. But here it is distinctly explained by the Supreme Personality of Godhead, that one puruṣa is enjoying the fruits of his activities, prakṛti-sthaḥ. Being influenced by the quality of the prakṛti, material nature, he is sad-asad-janma-yoniṣu, he is taking birth in different types and species of life. And another puruṣa is there who is upadraṣṭā. Upadraṣṭā means he is overseer. He is simply seeing how the other puruṣa is working. And according to his karma, work, he is giving the result. He is the witness.
Lecture on BG 13.23 -- Bombay, October 22, 1973:
If the living entity puruṣa is working piously, then he is getting a different type of body. Janmaiśvarya-śruta-śrī (SB 1.8.26). A nice body, born in rich man's family or brāhmaṇa's family, scholar's family, janma, opulence, aiśvarya, beauty, beautiful body, and very good education—these distinctions are there because the paramātma-puruṣa is observing the activities of the jīvātma-puruṣa. And according to his karma according to his desire, He is giving a different type of body. Īśvaraḥ sarva...
Another place it is said, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). "That Supreme Personality of Godhead as Paramātmā, Antaryāmī, is situated in everyone's heart." Bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā: (BG 18.61) "And He is directing māyā to give him a particular type of body and he is moving with that body." Yantra. Just like if you get a car, according to the price, you can get car. You can get a Rolls Royce car, Chevrolet car, Cadillac car or a Ford car or Ambassador car or a Jeep. So as you can pay for it, you get a different type of car, and you can travel, similarly, according to your karma, good and bad, you are getting a type of body. There are eight million four hundred thousand species of body. You can get one of them and suffer and enjoy.
Lecture on BG 13.23 -- Bombay, October 22, 1973:
So the other body, which is described here, Paramātmā... We are ātmā, and He is Paramātmā. We are īśvara; He is Parameśvara. We are not Parameśvara. We are Brahman, He is Para-brahman. This "param" word is used. But sometimes men with little intelligence, they cannot distinguish between Paramātmā and ātmā, Parameśvara and īśvara. Here another word is used, bhoktā maheśvaraḥ. We are not bhoktā. We are trying to become bhoktā, or enjoyer, but we are becoming baffled. It is not possible. We cannot become bhoktā. We can become being enjoyed, predominated, not the predominator. Just like one thing is enjoyed and the other is enjoyer. The Supreme Lord, He is the enjoyer. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29).
Lecture on BG 13.23 -- Bombay, October 22, 1973:
The same word again, maheśvara. Mahā īśvara. Mahā means great. Īśvara means controller. So we can controller a few men, but Maheśvara means He controls all living entities. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). We may be very proud of controlling a factory, a few thousands of workers, but we are not Maheśvara. The Maheśvara is Kṛṣṇa, Supreme Personality of Godhead, who is in His Paramātmā feature, is situated in every body. Paramātmeti ca apy ukto dehe 'smin, asmin dehe, within this body. It is also discussed that... What is that? Sarva-kṣetreṣu bhārata. What is that? No. There is a... All right.
So Paramātmā, there are two souls. Kṣetra-jña. Kṣetra, kṣetra-jña. The Arjuna's questions, I think, in this chapter. Kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata (BG 13.3). Kṛṣṇa says that "I am also kṣetra-jña." The body is kṣetra, and the soul if kṣetra-jña, one who knows about the body. Just like you have got your body, I have got my body. And I know it is my body, you know it is your body. Just like your apartment, your living room. Similarly, there is another partner. That is Kṛṣṇa, Paramātmā. Kṣetra-jñaṁ cāpi māṁ viddhi. I can take care of my body. I am the owner of this body. But Kṛṣṇa is the owner of all bodies.
Lecture on BG 13.23 -- Bombay, October 22, 1973:
Just like the landlord and the tenant—the tenant is the occupier and the landlord is the owner—similarly, I am the occupier of this body, and Kṛṣṇa, Paramātmā, He is the owner of this body. This is knowledge. I am not the owner of this body. Therefore Kṛṣṇa's another name is Hṛṣīkeśa. Hṛṣīka means the senses. We are claiming, "This is my hand," but this is not my hand. This is Kṛṣṇa's hand. The same thing. The tenant may occupy the room, but he is not the owner of the room. Owner is different person. Similarly, we may occupy this body or any body, but we are not owner of this body. As soon as we know that "I am not owner of this body, I am the occupier of the body," that is knowledge. We are falsely claiming that "We are owner of the body." We are not owner of the body. I cannot therefore repair anything. If any part of my limb of my body goes wrong, I do not know how to repair it. But Kṛṣṇa can do it because He is the owner, Hṛṣīkeśa. Hṛṣīkeśa. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). You have to pay to the owner. Similarly, we have to serve Kṛṣṇa for occupying this body. That is devotion. Yajñārthe karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ (BG 3.9).
Lecture on BG 13.23 -- Bombay, October 22, 1973:
So when we do something wrong, how Kṛṣṇa as antaryāmī, as Paramātmā, gives permission? This question may be raised. But He gives permission, when I do something wrong. Because I cannot do anything without His permission. But He gives me permission as a... Kāraṇaṁ guṇa-saṅgo 'sya. That is already explained.
- puruṣaḥ prakṛti-stho hi
- bhuṅkte prakṛti-jān guṇān
- kāraṇaṁ guṇa-saṅgo 'sya
- sad-asad-janma-yoniṣu
- (BG 13.22)
He can give you permission, but the enjoyment and suffering will have to be taken by you. You insist permission, "I want to do this." And without permission, you cannot do it. Therefore Kṛṣṇa gives you per..., "All right, you do it, but at your risk." Kṛṣṇa does not want that you should do it, but you want to do it. Therefore He gives permission.
Lecture on BG 13.23 -- Bombay, October 22, 1973:
If you want to do for your satisfaction, Kṛṣṇa will give you permission, but you will have to enjoy or suffer the effects. Karmaṇā daiva-netreṇa (SB 3.31.1). It is very simple to understand. So therefore Kṛṣṇa is called anumantā, "giving permission," "Yes, you can take. You can do it." Anumantā upadraṣṭā.
And so far our activities are concerned... This is also explained in the Upaniṣads, that there are two birds in this tree body. One is observing and other is enjoying. So the observing bird is the Paramātmā, Kṛṣṇa. He is upadraṣṭā. He is simply seeing your activities, how you are doing, and giving you the effect. And anumantā. Kṛṣ..., He does not want it. What you are doing now, Kṛṣṇa does not want it. But because you wanted persistently to do it, so He gives permission because without His permission, you cannot do it. This is the conclusion. Upadraṣṭā anumantā, bhartā.
Lecture on BG 13.24 -- Bombay, October 23, 1973:
Therefore Kṛṣṇa says, ya evaṁ vetti puruṣaṁ prakṛtim (BG 13.24). You must learn what is this living entity. That also we do not know. Prakṛti. This body is prakṛti. And the living force which is within the body, that is puruṣa. And there are two kinds of puruṣas—the living entity and the Supersoul, Paramātmā. Ātmā and Paramātmā. The ātmā is creating his own field of activities. Paramātmā is observing only, "What you are doing?" These things we have already discussed. Upadraṣṭā anumantā. The paramātma-puruṣa is upadraṣṭā, overseeing your activities. You want to do something, but without His permission, you cannot do. Upadraṣṭā anumantā ca bhartā. He is the maintainer.
Therefore we must know. This is knowledge. This is knowledge. This body, kṣetra, the owner of the body, kṣetra-jña, and the proprietor of the body, the Paramātmā, the owner of the body. We have already discussed all these things. You should remember very nicely. That is real knowledge. Jñānam.
Lecture on BG 13.24 -- Bombay, October 23, 1973:
And what is the symptom of such knowledge? Brahma-niṣṭham, firmly fixed up in Brahman. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). To know Brahman means to know not only the impersonal brahma-jyotir, but also Paramātmā and Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate. This is knowledge. So such person who has got sufficient knowledge what is this prakṛti, material world, what is the puruṣa, the living entity who is trying to enjoy this material world, and the paramātma-puruṣa, another puruṣa...
- upadraṣṭānumantā ca
- bhartā bhoktā maheśvaraḥ
- paramātmeti cāpy ukto
- dehe 'smin puruṣaḥ paraḥ
- (BG 13.23)
Those who have no knowledge, they cannot understand, there are two puruṣas. One is apara, and one is para. Apara-puruṣa is the living entity, who is trying to enjoy this material world. But para-puruṣa is the anumantā, guiding principle or order-giving. There are two puruṣas, not one. One is inferior and other is superior. Superior puruṣa is the Supreme Personality of Godhead, Kṛṣṇa Himself. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). That is puruṣa-para. And apara. As there are aparā-prakṛti and parā-prakṛti. This material world is aparā-prakṛti, but there is spiritual world also. That is called parā-prakṛti.
Lecture on BG 13.35 -- Geneva, June 6, 1974:
So what are these material ingredients? Earth, water, fire, air, ether—they are physical elements. They are Kṛṣṇa's energies. So this body made by Kṛṣṇa's energy. And I, the person, I am also part and parcel of Kṛṣṇa. We are two energies. I, as living entity, I am also the energy, superior energy. And this material body, that is also Kṛṣṇa's energy. I cannot prepare this body if I like. No. The body is made by Kṛṣṇa through the agency of this material energy, prakṛti. Prakṛti means the material energy. Kṛṣṇa will say that mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10). This body is made by the material nature under the order of Kṛṣṇa. Kṛṣṇa is with you. Therefore He says, kṣetra-jñaṁ cāpi māṁ viddhi (BG 13.3), that "I am also one of the occupiers of this body." That is Paramātmā. So Kṛṣṇa is so kind that He is taking note of my all desires, and as I desire, Kṛṣṇa orders the material energy to prepare a suitable body for me, and I live there. This is knowledge.
Lecture on BG 13.35 -- Geneva, June 6, 1974:
In the Upaniṣads also it is explained that in this tree—the body's taken as tree—there are two birds sitting as friends. One, the living entity, and the other is the Supersoul, Paramātmā, ātmā and Paramātmā.
So Kṛṣṇa is so kind that actually He's supplying my order. I want to eat like tiger. Kṛṣṇa is ordering material nature, "Well, he wants a tiger's body. Give him a tiger's body." I want to eat like hogs and dogs. Kṛṣṇa orders material..., "Give him a body like a hog. He can eat very peacefully all kinds of stools." That's all. This is going on. This is going on. And if I want a body to serve Kṛṣṇa, he'll give us. Ye yathā mām... This is the meaning of ye yathā māṁ prapadyant (BG 4.11)e. "As you desire, I give you. If you want a body to serve Me, you'll get a Vaiṣṇava body, and you will be able to serve Kṛṣṇa." And if you want to serve cats and dogs, then you get a cats and dogs body.
Lecture on BG 15.1 -- Bombay, October 28, 1973:
Therefore Kṛṣṇa says, bahūnāṁ janmanām ante (BG 7.19). After studying Vedas, speculative knowledge, bahūnāṁ janmanām ante jñānavān, when one is actually a wise man, bahūnāṁ janmanām ante jñānavān māṁ prapadyate, he surrenders to Kṛṣṇa. Why? Vāsudevaḥ sarvam iti (BG 7.19). Because Kṛṣṇa is everything. Parasya brahmaṇaḥ śaktiḥ. Whatever we see, whatever we experience, that is, everything, Kṛṣṇa's energy. This material world is also expansion of Kṛṣṇa's energy. Similarly, the spiritual world is also expansion of Kṛṣṇa's energy. The brahma-jyotir is also expansion of Kṛṣṇa's energy. Paramātmā is also expansion of Kṛṣṇa's plenary portion. In this way, when one understands perfectly well that whatever we are experiencing, that is Kṛṣṇa's energies... It is described in the Viṣṇu Purāṇa,
- eka-deśa-sthitasyāgner
- jyotsnā vistāriṇī yathā
- parasya brahmaṇaḥ śaktis
- tathedam akhilaṁ jagat
This jagat, akhilaṁ jagat, is nothing but manifestation of Kṛṣṇa's energy. Parasya brahmaṇaḥ śaktiḥ. Para-brahman is Kṛṣṇa. We may be Brahman... Because we are part and parcel of Kṛṣṇa, therefore we are Brahman. Now we are identifying with this matter. So mukti means when we stop identifying with this matter and we learn how to realize ahaṁ brahmāsmi. Simply realization not. To act as Brahman, Brahman, that is perfection of knowledge. Not to simply realize. Just like for example a person he feels that "I am Indian." That is very good. But Mahatma Gandhi, he also was Indian, but he acted as a first-class Indian. Therefore Mahatma Gandhi is so much adored.
Lecture on BG 15.15 -- August 5, 1976, New Mayapur (French farm):
Now it is explained purport. (break) Knowledge given by Paramātmā from within the core of the heart is explained by the modern scientist as intuition. They do not know wherefrom the intuition is coming. And that is coming from God. Therefore it is stated mattaḥ, from Me. Smṛtir jñānam apohanaṁ ca. A small cub, dog, it has not opened the eyes, but still, immediately after birth, it is seeking the nipples of the mother. So wherefrom the knowledge comes? From his within. And that is from God. The other day I explained, Vedas means just like this dictaphone machine is manufactured along with one literature is also compiled. So customers, they are given the delivery of the machine as well as the literature how to use it. That is the Vedas. Therefore Kṛṣṇa says that vedānta-kṛt, "I am the compiler of the Vedas." Because if He does not give the literature, then how he will use the machine. The manufacturer of the machine, he knows how to use it, what for it is, how to manipulate it. Everything is there. The Vedic knowledge means that.
Lecture on BG 15.15 -- August 5, 1976, New Mayapur (French farm):
Prabhupāda: If you have no free will, then you are a stone. The stone has no free will. You want to be stone? Then you must be, must have free will. But don't misuse your free will. But don't try to become stone. That is not life.
Translator: If the artistic inspiration, like the intuition, is also coming from Paramātmā.
Prabhupāda: Yes. If you want to become something, Kṛṣṇa will give you all facilities. But that will not be good for you. But you go on manufacturing ideas, Kṛṣṇa will give you all facilities. Mattaḥ smṛtir jñānam, how to... Just like a scientist is trying to manufacture something. Kṛṣṇa is giving intelligence, "All right, do like that, do like that, do like that."
Devotee: Why is it sometimes if we are sincerely trying to serve Kṛṣṇa we still make mistakes? We make in our service some mistakes.
Prabhupāda: You must always remember that service means by the order of the master. So if you should always be ready to take order from the master, there will be no mistake.
Lecture on BG 16.2-7 -- Bombay, April 8, 1971:
Śukadeva Gosvāmī is describing the Kṛṣṇa and His friends, cowherds boys, playing together. So he is remarking that "These boys who are playing with Kṛṣṇa, they are not ordinary boys because they are playing with... Itthaṁ brahma-sukhānubhūtyā. Itthaṁ satāṁ brahma-sukhānubhūtyā. "They are playing with the Absolute Truth who is realized by the great sages as the impersonal Brahman." There are different features of the Absolute Truth: impersonal Brahman, localized Paramātmā, and Personality of Godhead. So those who are attached to impersonal Brahman... Śukadeva Gosvāmī says that these boys who are playing with Kṛṣṇa... Kṛṣṇa is brahma-sukhānubhūtyā, the origin of brahma-sukha. It is also stated in the Bhagavad-gītā, brahmaṇaḥ ahaṁ pratiṣṭhā: "The Brahman, the impersonal Brahman, is situated on Me." Because Brahman is the bodily effulgence of Kṛṣṇa. Yasya prabhā prabhavato jagad-aṇḍa-koṭiḥ (Bs. 5.40). Therefore Śukadeva Gosvāmī says that "These boys, they are not ordinary boys.
Lecture on BG 16.6 -- Hawaii, February 2, 1975:
Daiva means generally viṣṇu-bhakta. Viṣṇu means the Supreme Lord who is all-pervasive. Everywhere He is present. Kṛṣṇa, the Supreme Lord, He is Viṣṇu also in His Paramātmā feature. Kṛṣṇa has got three features. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Kṛṣṇa, the Absolute Truth, He is known in three features or three angle of visions. One is Brahman, all-pervasive Brahman. Sarvedam akhilaṁ jagat. So Brahman means His effulgence, bodily rays. Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). His prabhā, His bodily rays... You may ask, "What is that bodily rays?" You can see every day. Everyone has got bodily rays according to his quality. You see the sun, the bodily rays, the sunshine. There is sun-god within the sun globe whose name is Vivasvān. That is also mentioned in the Bhagavad-gītā.
Lecture on BG 16.6 -- Hawaii, February 2, 1975:
So similarly, Kṛṣṇa is present in everyone's heart, localized. This is impersonal expansion. Just like sunshine is impersonal expansion of the sun rays, so similarly, Brahman effulgence is the impersonal expansion of Kṛṣṇa's bodily rays. And the portion by which He is present everywhere, aṇḍāntara-stha-paramāṇu-cayāntara-stham... (Bs. 5.35). He is within this universe. He is within your heart, within my heart. He is within everything. "Everything" means even within the atom, paramāṇu. That is His Paramātmā feature. And the last and ultimate feature is Kṛṣṇa's personal body. Sac-cid-ānanda-vigrahaḥ. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1).
Lecture on BG 16.6 -- Hawaii, February 2, 1975:
Very simple. Īśvaraḥ, that God, in His Paramātmā feature is sitting within everyone's heart, your heart, my heart, everyone's. God is... You haven't got to find out God somewhere else. Therefore the yogis, they practice, "How to find out God within myself?" That is called meditation. Meditation means to find out... It is heard from the śāstra, "The God is within my heart. Now let me find out where is God within my heart." That is called yoga, yoga system. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). Yogi's business is to become engaged in meditation, dhyānāvasthita. Now this meditation is very profusely used in your country especially. But what is the meditation? This is meditation. When you fix up your mind to find out God, Kṛṣṇa, within your heart, that is called meditation, not thinking some foolish objective is meditation. This is meditation. Dhyānāvasthita-tad-gatena manasā. Tad-gatena, mind being fully absorbed in Him, by that mind, you can find out.
Lecture on BG 16.9 -- Hawaii, February 5, 1975:
So, on the basis of this vision, that "there is no God, there is no background of this material creation, this material creation is false..." There are so many other conclusions of the demonic people. Demon and atheist, the same thing. So Kṛṣṇa says, on this blind vision, etāṁ dṛṣṭim avaṣṭabhya. Accepting these are the basic principles of this material creation. Etāṁ dṛṣṭim avaṣṭabhya naṣṭa ātmānaḥ. Lost their spiritual consciousness. Naṣṭa means lost. Ātmānaḥ means the soul, the Supersoul. So ātmā, Paramātmā. The Supersoul is Paramātmā, and we are soul. So they have no knowledge. The defect of the modern civilization...
The demons and the rākṣasas, they're existing always. As I have told you, two classes of men are always there. But in this age the number of atheist class, or demons, are very much increased. Otherwise, material world means for the demons, atheistic class. Just like the prisonhouse. The prisonhouse means it is meant for the criminals. One may be a first-class prisoner, one may be a third-class prisoner, but it is prisonhouse. Similarly, anyone who is in this material world—never mind whether he is Lord Brahmā or the insignificant ant—they are more or less all criminals. Criminal means disobeying. Disobeying the Lord or His order, they are materially criminal.
Lecture on BG 18.41 -- Stockholm, September 7, 1973:
Therefore, the Vedānta-sūtra philosophy, that begins with the word athāto brahma jijñāsā. Now, this life, this human form of life, is meant for inquiring about the Absolute Truth. Athāto brahma jijñāsā. Brahma means the Absolute Truth. So, that should be the subject matter for studying in human form of life. So Bhagavad-gītā is the right book to understand about that brahma, or the Supreme Personality of Godhead, or the Absolute Truth, whatever you call. The Absolute Truth is known in three phases: Brahman, Paramātmā and Bhagavān.
- vadanti tat tattva-vidas
- tattvaṁ yaj jñānam advayam
- brahmeti paramātmeti
- bhagavān iti śabdyate
- (SB 1.2.11)
The Absolute Truth is one, but it is realized from three angles of visions. Some of them are realizing the Absolute Truth as impersonal Brahman, some of them are realizing the Absolute Truth as the localized Paramātmā, and some of them are realizing the Absolute Truth as the Supreme Personality of Godhead. Absolute Truth is one, but because we are under different modes of material nature, we are understanding the Absolute Truth in three modes of material nature.
Lecture on BG 18.45 -- Durban, October 11, 1975:
Puṣṭa Kṛṣṇa: Other questions?
Indian man (3): Swamiji, I would like to ask you one question, and that is in this time of Kali-yuga, is it possible that a layman could see the Paramātmā with his naked eye? And if he can, what he has to do or what?
Prabhupāda: So the Paramātmā cannot be seen with your naked eye. You cannot see anything with your naked eye. You are very much proud of your eyes, but you do not see things as they are. Just like you are seeing daily the sun. You see it is just like a disk, but it is not a disk. It is fourteen hundred times, fourteen hundred thousand times bigger than this planet. So you cannot see God, Paramātmā, by these eyes, these material eyes. You have to create your eyes.
Lecture on BG Lecture -- Ahmedabad, December 8, 1972:
Guest (1): is a part and parcel of God. That's what the Śaṅkara...
Prabhupāda: No. Part and parcel of God in this way: it is the energy of God.
Guest (1): It is not prakṛti. It is puruṣa. It is puruṣa inside.
Prabhupāda: Puruṣa inside? That is Paramātmā.
Guest (1): Śaṅkarācārya says, Śaṅkarācārya says that...
Prabhupāda: No, we differ from Śaṅkarācārya. We follow Kṛṣṇa. We do not follow Śaṅkarācārya. So if you think Śaṅkarācārya is better than Kṛṣṇa, that is your opinion. We follow Kṛṣṇa. Śaṅkarācārya is not original person. Kṛṣṇa is original person. That is accepted by Vyāsadeva and all... Nārada, Devala. So our proposition is "Follow Kṛṣṇa." Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). The original person. Ādi-puruṣam. Govindam ādi-puruṣam. Śaṅkarācārya is, say, one thousand five hundred years, but Kṛṣṇa, He's the original puruṣa, before the creation. The creation was made... Śaṅkarācārya also admits in his commentary on the Bhagavad-gītā: nārāyaṇaḥ paraḥ avyaktāt. And he accepts Kṛṣṇa as the Supreme Personality of Godhead: sa bhagavān svayaṁ kṛṣṇaḥ. So you cannot supersede Kṛṣṇa by accepting Śaṅkarācārya. Śaṅkarācārya admits, sa bhagavān svayaṁ kṛṣṇaḥ. So Śaṅkarācārya admits Kṛṣṇa is the authority, but Kṛṣṇa says that this material body is prakṛti. How you can say it is puruṣa? Kṛṣṇa says that bhūmir āpo 'nalo vāyuḥ, bhinnā me prakṛtir aṣṭadhā: (BG 7.4) "These eight kinds of prakṛti, they are My separated energy." How you can say it is puruṣa?
| Page Title: | Paramatma (Lectures, BG) |
| Compiler: | Visnu Murti, Mayapur |
| Created: | 21 of Nov, 2011 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=175, Con=0, Let=0 |
| No. of Quotes: | 175 |