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Real reality

Srimad-Bhagavatam

SB Canto 2

In the I-s'opanis.ad (15) it is prayed that the Lord shift His dazzling effulgence so that the devotee can see the real reality.
SB 2.4.14, Purport: One who is dazzled by the effulgence of the impersonal brahmajyoti cannot know the personal transcendence; therefore in the Īśopaniṣad (15) it is prayed that the Lord shift His dazzling effulgence so that the devotee can see the real reality. It is spoken thus:
hiraṇmayena pātreṇa
satyasyāpihitaṁ mukham
tat tvaṁ pūṣann apāvṛṇu
satya-dharmāya dṛṣṭaye
"O Lord, You are the maintainer of everything, both material and spiritual, and everything flourishes by Your mercy. Your devotional service, or bhakti-yoga, is the actual principle of religion, satya-dharma, and I am engaged in that service. So kindly protect me by showing Your real face. Please, therefore, remove the veil of Your brahmajyoti rays so that I can see Your form of eternal bliss and knowledge."

Lectures

Bhagavad-gita As It Is Lectures

They do not know their self-interest, that this human life is meant for understanding that reality and prepare for being transferred into that real reality, not to remain.
Lecture on BG 8.20-22 -- New York, November 18, 1966: So our aim is, the human life's aim is, to reach that spiritual sky, but they do not know. Bhāgavata says, na te viduḥ: "They do not know that there is reality." There is reality. Na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]. They do not know their self-interest, that this human life is meant for understanding that reality and prepare for being transferred into that real reality, not to remain. The whole Vedic literatures instructs us like that. Tamasi mā jyotir gama: "Don't remain in this darkness." This material world is darkness. We are artificially making it illuminated with electric light and fire and so many things, but the nature is dark. But that nature, that spiritual nature, is not dark. That is full of light. Just like the sun planet, there is no possibility of darkness, similarly, every planet there, they are self-illuminated, so there is no darkness.

Srimad-Bhagavatam Lectures

Just try to come to the real reality. Don't be entrapped by the false reality.
Lecture on SB 1.2.10 -- Delhi, November 16, 1973: So this Kṛṣṇa consciousness movement is just to teach people not to be allured by the illusory so-called water and love or anything. There is one reality: satyaṁ paraṁ dhīmahi [SB 1.1.1]. Just try to come to the real reality. Don't be entrapped by the false reality. This is Kṛṣṇa consciousness move... We are entrapped by the false reality, māyā. Māyā-mṛgaṁ dayitayepsitam anvadhāvat [SB 11.5.34]. Māyā, just like the deer, he runs over the false water in the desert. But the water goes ahead more and more, and the poor animal, without finding water, dies. But a sane man does not go. A sane man knows that reflection of water is not water. But that does not mean... Because there is no water in the desert, it does not mean that there is no water. The water is there, but not in the desert. That is knowledge.
So if we want to understand the real reality, vāstava-vastu, that is Kṛṣṇa, then this is the process.
Lecture on SB 1.2.12 -- Delhi, November 18, 1973: So if we want to understand the real reality, vāstava-vastu, that is Kṛṣṇa, then this is the process. What is that?
tac chraddadhānā munayo
jñāna-vairāgya-yuktayā
paśyanty ātmani cātmānaṁ
bhaktyā śruta-gṛhītayā
[SB 1.2.12]
You have to receive through the channel of paramparā system, bhakti. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. Paramparā. Ādau gurvāśrayam. Therefore we have to accept a guru who is coming in the paramparā. Just like Arjuna. Arjuna is paramparā. Because the paramparā was lost, Kṛṣṇa again said Bhagavad-gītā to Arjuna. So as Arjuna understood, if you understand Bhagavad-gītā as Arjuna understood, if you understand Kṛṣṇa, then your understanding of Kṛṣṇa is perfect. And if you invent some imaginary meaning, then you are śrama eva hi kevalam, waste of time. So don't do that. Try to understand Kṛṣṇa as He is, as He speaks Himself about Himself, that "I am like this." What is the difficulty? If Kṛṣṇa says, if God says, "I am like this," why you are manufacturing ways and means to understand God, uselessly wasting time? God is giving His name, God is giving His address, God is giving His activities. Everything is there. Why don't you understand God? Why you are researching?
So real reality is Kṛṣṇa consciousness.
Lecture on SB 1.16.5 -- Los Angeles, January 2, 1974: Just like Kṛṣṇa is enjoying with gopīs and Rādhārāṇī. Now, because I am part and parcel of Kṛṣṇa, that instinct must be in me also, in minute quantity. But that must be in me. Therefore we also want to enjoy with so-called lover or beloved or girls or boys, but we are trying to enjoy in a false platform—this material world. Therefore we are becoming baffled. The same enjoyment is, Kṛṣṇa is offering, by His descendance, that "If you want to enjoy like this in the society of beautiful young boys and girls, come to Me. Here it is, reality." But that they will not. That they will make impersonal. Being frustrated in this material platform, they want to make it zero, śūnyavādi, śūnyavādi, being disgusted... Because you cannot be happy in this material enjoyment. So at time it will be disgusting. That is jñāna-bhumika.(?) "So we have tried our best. What is the use of this enjoyment? Brahma satyaṁ jagan mithyā. This is all false. Now let us become Brahman, become one with Brahman." But that is also false. That idea, to become one with the Brahman, that is also false. So real reality is Kṛṣṇa consciousness. Therefore these sages, big, big great sages, they are hearing Sūta Gosvāmī. So they ask the reason "Why the king Mahārāja Parīkṣit punished that Kali in the dress of a king? 'So if you..., if possible, kindly describe the reason. And provided it will help our Kṛṣṇa consciousness." This is the condition. Yadi kṛṣṇa-kathāśrayam: "If there is connection with Kṛṣṇa."
These people, they do not know what is really reality. Real reality. They are simply after so-called reality.
Lecture on SB 2.1.2 -- Paris, June 11, 1974: So they have no time to read a little news we are giving about God in the Back to Godhead. They have no... Why? Now apaśyatām ātma-tattvam [SB 2.1.2]. They do not know what is ātmā, what is the active principle of all these activities. They do not know. The superficially... Bahir-art... Na te viduḥ svārtha-gatiṁ durāśayā ye, durāśayā... What is that? Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ [SB 7.5.31]. Durāśayā, they have got so many news to hear with a hope—means useless hope—that they will be able to exist here and be happy. Just like your arch, this Napoleon Arch. Napoleon was conquering all over Europe, and he thought that he would be able to enjoy this. But where is Napoleon? The arch is there. That's all. This is the position. But he worked so hard. Not only he. Everyone is working. The arch will remain, because a stone, but he's finished. He's finished. This is called apaśyatām ātma-tattvam [SB 2.1.2]. Because these people, they do not know what is really reality. Real reality. They are simply after so-called reality. It is very important point. Try to understand. Ātma-tattvam, one who does not know what is ātmā, what is soul, the nature of soul.
This is difference, substance, reality. Vāstava-vastu, real reality, not the false thing. So these people, the voidists and impersonalists, because they have no information of the Supreme Lord and His activities.
Lecture on SB 2.3.20 -- Los Angeles, June 16, 1972: The Māyāvāda philosopher, they have eaten sweet rice with grains, with sand grains. Therefore when you offer him next sweet rice, "Oh, I have got taste. Don't supply it." Or, "I wish to live without eating-zero." This is Māyāvāda philosophy. Try to understand, impersonal, making everything zero, without any varieties. Nirviśeṣa-śūnyavādi. Nirviśeṣa means without any varieties, and śūnyavādi means zero, voidist. The two kinds of Māyāvādīs, generally headed by Saṅkara philosophy and Buddha philosophy. But our position is transcendental, above. Karmīs ... Karmīs, they are on the material field. They are trying to enjoy on the material platform. Jñānīs, they are trying to make it varietyless, and the Buddhists, they are trying to make it zero. Our philosophy is substance. This is difference, substance, reality. Vāstava-vastu, real reality, not the false thing. So these people, the voidists and impersonalists, because they have no information of the Supreme Lord and His activities.
The real reality is up in the spiritual world.
Lecture on SB 3.25.38 -- Bombay, December 7, 1974: It is said that na karhicin mat-parāḥ śānta-rūpe, yeṣām ahaṁ priya ātmā sutaś ca sakhā guruḥ. You can establish your relationship in so many way. There is no question of making it zero. Because that is reality. Just like in the Bhagavad-gītā, Fifteenth Chapter, it is stated, "the shadow of the tree." The shadow of the tree has got the branches, fruit, leaves. Everything is there. But it is nonreality. The real reality is up in the spiritual world. And that is shadow. Ūrdhva-mūlam adhah-śākham [Bg. 15.1]. That is very practical example in the world. Ūrdhva-mūlam. The real mūla is up. Therefore we sometimes find that the lowest abominable thing is the highest there. Because the opposite. You see the upside of the tree down, but the upside is there. Therefore the rasas, there are so many mellows, and the parakīyā-rasa... Parakīyā-rasa means love without marriage. That is called parakīyā-rasa. Therefore you will find the parakīyā-rasa... Kṛṣṇa's loving affairs with the gopīs without marriage, that is called parakīyā-rasa. Parakīyā-rasa is the highest, topmost relishable spiritual bliss. Therefore Caitanya Mahāprabhu recommended ramyā kācid upāsanā vraja-vadhū-vargeṇa yā kalpitā. Kṛṣṇa displayed everything so to attract us, that "You are captivated by this material jaḍa-rasa, material rasa." There is rasa; otherwise why a man is working so hard to maintain the family? Unless there is some ānanda, why he is taking? Nobody is taking so much hard responsibility for others. But children, wife, family, they take. There is... Unless there is some ānanda, how he can take? So the relationship has got ānanda. But this ānanda is flickering, illusion. Ato gṛha-kṣetra-sutāpta-vittair janasya moho 'yam [SB 5.5.8]. This is moha. It will not stay; it is temporary, illusion.
This world is false and Brahman is the real, reality.
Sannyasa Initiation Lecture -- Calcutta, January 26, 1973: Our Vaiṣṇava philosophy, renouncement means renouncement of sense gratification. The Māyāvāda sannyāsa means karma-tyāga, simply reading Vedānta philosophy, sāṅkhya philosophy, and everything given up. But our Vaiṣṇava philosophy is giving up the wrong thing and accepting the right thing. Side by side. Simply if I give up, it will not stay very long time. If I simply by sentiment give up, brahma satyaṁ jagan mithyā, "This world is false and Brahman is the real, reality," so there are so many sannyāsīs, we see, they give up the so-called mithyā world and come to the Brahman realization by meditation, by meditation, meditation... Then meditation means hospital and school. Because there is no Brahman, there is no reality. So after much meditation, (he) comes to the conclusion that "Now I am a sannyāsī. I must open schools, college and daridra-nārāyaṇa sevā and goat-nārāyaṇa killing." This kind of sannyāsa has no meaning. Daridra-nārāyaṇa sevā. By killing goat nārāyaṇa. Goat is not Nārāyaṇa. Simply daridras are Nārāyaṇa. If you accept one as Nārāyaṇa, why should you not accept the other as Nārāyaṇa?

Conversations and Morning Walks

1973 Conversations and Morning Walks

Then where is the reality? Where is real water?" That is intelligence. Bhāgavata gives: vāstava-vastu vedyam atra. Vāstava vastu. "Real reality, you'll find here.
Morning Walk -- April 28, 1973, Los Angeles:

Prabhupāda: No, it is illusory. Just like I see there is water in the desert. There is no water. This is illusion. But actually there is water. Therefore I get the conception that there is water. Water is there, but it is not there. Similarly these varieties is here, what we see, the varieties, enjoyment, that is only like that mirage. We have got the experience of water. But we are illusioned. We are seeing in a false place there is water. Similarly, we living entities, we are meant for enjoyment, but we are seeking enjoyment in a false place. Or illusion. Just like animal runs after that desert water. But the intelligent man knows: "Oh, that, there is no water. It looks like water."

Svarūpa Dāmodara: It is a reflection from the sand.

Prabhupāda: Whatever it may be, there is no, actually there is no water. But the animal runs after that water and dies out of thirst. Because they, he cannot satiate his thirst by such illusory water. Similarly we, ignorant, avidyā kāma-karmabhiḥ, we are trying to manufacture so many things to satisfy our thirst of joyfulness, but we are being baffled. Because it is illusion. Therefore real intelligence is: "Then where is the reality? Where is real water?" That is intelligence. Bhāgavata gives: vāstava-vastu vedyam atra. Vāstava vastu. "Real reality, you'll find here."

1975 Conversations and Morning Walks

We must go on with our conviction and that is real. Reality.
Room Conversation -- December 14, 1975, New Delhi:

Prabhupāda: So, then Kṛṣṇa is speaking, otherwise how he heard? Hm? This nonsense is going on. Everywhere, it is very difficult position. So many rascals. And we have to push on our movement through so many obstacles, but still we are going on, that is Kṛṣṇa's mercy. Otherwise we are simply meeting with obstacles. What can be done? We have to go, forward. I, I met in... same idea! Impersonalism, bogus thought and no clear idea.

Bhāgavata: One man came to Calcutta temple, and he insisted that Kṛṣṇa was impersonal, that He has no form. That He was, ultimately there is just the Brahman. I said that Kṛṣṇa says in the Gītā, brahmaṇo hi pratiṣṭhāham; He says, "that aham means the Brahman." I said that if that aham means the Brahman, then why is Kṛṣṇa being redundant in saying that the Brahman is subordinate to the Brahman? Brahmaṇo hi pratiṣṭhāham, He just said Brahman is subordinate to aham, Me. So if aham means Brahman then why is Kṛṣṇa saying the Brahman is subordinate to the Brahman? And they are swamis, yogis and avatāras. It is very dangerous position, very dangerous. We have to deal with all rascals and fools. And they have made some position, of course that position is nothing, hm? A big big, I mean to say, Mr. Nanda is also big thing, of this idea, nirveśeṣa-śūnyavādī; still we cannot change our position. We must go on with our conviction and that is real. Reality. So, begin kīrtana.

1976 Conversations and Morning Walks

If you prefer to remain asses, you can do so, but we are servant of Kṛṣṇa. We must preach real, reality.
Morning Walk -- February 6, 1976, Mayapura:

Dayānanda: So actually there is no way to become detached.

Prabhupāda: The only way is that you become Kṛṣṇa conscious.

Dayānanda: Except through Kṛṣṇa.

Prabhupāda: Yes. Mām eva ye prapadyante. You surrender to Kṛṣṇa and everything will be clear, just like as soon as the sun rises, everything is clear, no covering. That is our propaganda, that you become Kṛṣṇa conscious; then you become fully aware of everything. Otherwise you remain rascal, fools, gādhā, asses. If you prefer to remain asses, you can do so, but we are servant of Kṛṣṇa. We must preach real, reality.
Real reality is in the spiritual world.
Morning Walk -- June 3, 1976, Los Angeles:

Yadubara: Śrīla Prabhupāda. At the time of sleeping, there is a subtle reality that the subtle body enters into?

Prabhupāda: Yes. Reality means as you take this awakening vision as reality, similarly, the dream vision is also real.... Nothing, none of them are reality. They are all temporary.

Yadubara: But that subtle reality is just as real as this gross reality?

Prabhupāda: Yes. They'll not stay. This reality will not stay.

Hari-śauri: It's all a dreamlike existence.

Prabhupāda: Yes, simply a long duration dream. Do you think this skyscraper building will stay? Nothing will stay. It may stay for five hundred years or five thousand years. But is it not permanent. Anything you take—the trees, this land, nothing; even this ocean. Bhūtvā bhūtvā pralīyate [Bg. 8.19]. It appears again and again disappears, that's all. Everything. The material world means that. Bhūtvā bhūtvā pralīyate. Vyaktāvyaktam. Sometimes manifested, sometimes not manifested. This town is manifested, and one big wave of sea, it will be nonmanifested, immediately.

Yadubara: So that subtle reality is existing side by side with this gross reality.

Prabhupāda: Reality is in the spiritual world. This is imitation reality. Real reality is in the spiritual world.

Hari-śauri: We have to go left here, Śrīla Prabhupāda. (pause) The material universes are like a produce of Mahā-Viṣṇu.

Prabhupāda: A big dream, that's all. Material existence means a big dream. How long you'll dream? So long you are in this body. And as long as the body is finished, your dream is finished. Your nation, your society, your friends, your money, your bank, everything finished. Is it not a dream? Then dream another—you become cats and dogs or demigods. You dream in a different way. You are now dreaming as American; next life you may dream something else.
The message is already there. You have to simply deliver to the suffering humanity. Then he'll be relieved. And because he delivers the real reality, therefore he's worshiped as God.
Garden Conversation -- June 8, 1976, Los Angeles: Prabhupāda: Kṛṣṇa's representative means the representative says the same thing as Kṛṣṇa says. Kṛṣṇa says "Surrender unto Me," and the representative says "Surrender to Kṛṣṇa." And because he delivers the real knowledge, he's as good as Kṛṣṇa. Therefore sākṣād-dharitvena samasta-śāstrair uktas tathā bhāvyata eva sadbhiḥ **. The spiritual master may appear to be just like a common man, but he is to be respected as God, because he delivers the real message of God. That is the qualification of spiritual master. He does not manufacture anything. That is very easy. If I carry your message and educate people in that way, then there is no difficulty for me. Everything is there. Why shall I go to manufacture something imperfect? The perfect thing is already there. Simply I have to carry. A post peon—the money order is there, he has to simply carry and deliver to the person. And if he gets at time of need, he thanks the peon, "Oh, you have saved my life." It is like that. The message is already there. You have to simply deliver to the suffering humanity. Then he'll be relieved. And because he delivers the real reality, therefore he's worshiped as God.
If there is real reality, just like first class pure ghee... If one tastes, he'll hanker after.
Room Conversation (Bullock Cart SKP) -- September 12, 1976, Vrndavana: Prabhupāda: That's all... But what is that great? What is God you do not know. We know. Kṛṣṇa says, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya [Bg. 7.7]. There is no more greater principle than Me. That is great. How you are great? Aham ādir hi devānām [Bg 10.2]. "I am the origin of all the demigods." Next how you are great? Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate [Bg. 10.8]. This is their ignorance. They have simply heard God is great, but how He is great, that they do not know. Here is the... God is personally speaking, "Yes, I am great in this way." Ahaṁ sarvasya. Vedānta says janmādy asya yataḥ [SB 1.1.1]. That is greatness. The original source of everything. So we are presenting God, "Here is God." Kṛṣṇas tu bhagavān svayam. Ete cāṁśa-kalāḥ puṁsaḥ [SB 1.3.28]. There are other incarnations, but kṛṣṇas tu bhagavān svayam. That's a fact. So try to present the real fact. It will be effective. If there is real reality, just like first class pure ghee... If one tastes, he'll hanker after. Without any advertisement, by the taste of the ghee, it will go on. Is it not? If you put little pure ghee on the rice, it will be so tasteful, that he'll want it again. But give the pure thing. Kṛṣṇa is the Supreme Personality of Godhead. Try to give Him to the people. And how to take it? Hare Kṛṣṇa. He hasn't got to pay anything. God has given him the tongue. Induce him, chant Hare Kṛṣṇa. And that is the beginning. Sevonmukhe hi jihvādau [Brs. 1.2.234]. It begins from the jihvā. So people will be surprised, "How God consciousness begins with jihvā?" That they do not know. Śāstra says sevonmukhe hi jihvādau. Jihvā, the tongue is the beginning of Kṛṣṇa consciousness. God consciousness. People are surprised, they think the mind, speculative mind is the beginning. No. Śāstra says tongue is the beginning. Muni, ṛṣi, muni. Muni means speculator. So they think speculative mind is the beginning of God consciousness. But śāstra says no, not the mind. Manorathenāsati dhāvato bahiḥ [SB 5.18.12]. If one is speculator, he will be on the material field. Asata. Asato mā sad gamaya. "Don't remain in the asat. Come to the reality." That reality begins from the tongue.
Page Title:Real reality
Compiler:Rati, Madhavananda
Created:21 of Nov, 2008
Totals by Section:BG=0, SB=1, CC=0, OB=0, Lec=8, Con=6, Let=0
No. of Quotes:15