Theoretical (Lectures)

Expressions researched:
"theoretical" |"theoretically"

Notes from the compiler: VedaBase query: theoretical or theoretically not "theoretical knowledge"

Bhagavad-gita As It Is Lectures

Lecture on BG Introduction -- New York, February 19-20, 1966:

Therefore Bhagavad-gītā should be taken up in a spirit of devotee of Lord Śrī Kṛṣṇa. One should not think that he is equal, on the same level of Śrī Kṛṣṇa, or one should not think that He is an ordinary personality, maybe a very great personality. No. Lord Śrī Kṛṣṇa is the Supreme Personality of Godhead. So at least theoretically, on the statement of Bhagavad-gītā or on the statement, assertion of Arjuna, the person who is trying to understand the Bhagavad-gītā, we should accept Śrī Kṛṣṇa as the Supreme Personality of Godhead, and then, with that submissive spirit... Unless one receives this Bhagavad-gītā in a submissive spirit and aural reception, it is very difficult to understand Bhagavad-gītā because it is a great mystery.

Lecture on BG 1.24-25 -- London, July 20, 1973:

Śāstra gives you. Just like your material science also gives you information that there is one planet, highest planet, and one can go there by sputnik in forty thousands of years. So who is going to live forty thousand years to reach there? But they have got theoretically all these things. The highest planet. Material. That is not spiritual.

Lecture on BG 1.32-35 -- London, July 25, 1973:

That is brahma-jñāna. As soon as you understand, ahaṁ brahmāsmi, "I am not this body, I am spirit soul," this is called brahma-jñāna. So long you do not get this knowledge, you are in ignorance. That ignorance, there are degrees. In the sattva-guṇa or in the modes of goodness, you can simply theoretically understand that "I am not this body." That is sattva-guṇa. Brahminical qualities. Śamo damas titikṣā ārjavaṁ jñāna. Jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam (BG 18.42). When you... brahma-jānātīti brāhmaṇaḥ. Brāhmaṇa means who has got the knowledge of brahma. Veda-paṭhād bhaved vipro brahma-jānātīti brāhmaṇaḥ janmanā jāyate śūdraḥ saṁskārād bhaved dvijaḥ.

Lecture on BG 2.11 -- New York, March 4, 1966:

In his, in his misunderstanding position... Now, what Dr. Mishra is teaching is very nice because he is teaching that "Just first of all you know 'What I am, what I...' " That's very good. But that "what I am" can be known from the Bhagavad-gītā also, that "I am not this body. I am not this body." That knowledge, at least theoretically, one must accept, that "I am not this body." Now Kṛṣṇa is describing that what is the position. I am not this body. That's all right. Now, actually, what we are?

Lecture on BG 2.12 -- New York, March 7, 1966:

The yoga system. Now, "As distinguished from the Sāṅkhya, the yoga is theistic." Yoga system is theistic. Theistic means believing in God. (From here for about four pages, Prabhupāda is mostly reading from the Indian Philosophy book.) It admits the existence of God and both practical and theoretical Gods. Patañjali himself, however, has not felt the necessity of God for solving any theoretical problem of philosophy. For him, God has more a practical value than a theoretical one. This is the version of Patañjali. You see?

Lecture on BG 2.12 -- New York, March 7, 1966:

The subsequent commentators and interpreters... The difficulty is that wrong interpretation of the original text delude the audience. You see? So they are... The subsequent commentators and interpreters of the yoga reveals also a theoretical interest in God and discuss more fully the speculative problems as to the nature of God and the proof for the existence of God. They practically take up the speculative way. But Patañjali, as he is, he takes practically, that without devotion of God, there is no success of yoga. Thus the yoga system has come to have both a theoretical and practical interest in the divine will.

Lecture on BG 2.13 -- Manila, October 12, 1972:

That is illusion. Suppose in this life you earn lots of money, make a big balance, and have a very nice skyscraper building and good ladies and friends and position. That's nice, but when you leave this body, you do not know what you are going to become. Suppose, theoretically, you become next life a cat in the same skyscraper building, then what is your value? And there is possibility, because your next body will be awarded by nature according to your work, according to your mind, intelligence.

Lecture on BG 2.17 -- London, August 23, 1973:

Now it is very clearly enunciated, the nature of the soul. Any sensible man can understand. This is practical. Formerly, all the verses, they were more or less theoretical: dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā (BG 2.13). This is, it may be taken theoretical. Not theoretically, but actually the fact, but still less intelligent cannot understand that there is a soul within this body. But here it is explained very clearly. Avināśi tu tad viddhi. Tat—that thing which is spread all over the body. Avināśi tu tad viddhi, tad—that, avināśi—imperishable.

Lecture on BG Lecture Excerpts 2.44-45, 2.58 -- New York, March 25, 1966:

So you have to understand yourself that you are not this body. Whole impediment, whole, meaning choking of your progress, is due to this body. So you have to separate yourself from this body. Simply separating, I mean to say, theoretically will not do. You have to keep yourself, keep yourself always separate, always separate as master of this body, not as servant of this body. That should be your aim of life. Just like you have got a motorcar, nice motorcar. If you want to drive it as a superior master driver, then the car will give you good service, but if you do not know how to drive, then the car will play disaster. Your life will be risky. You life'll be risky. If you simply sit down in a good car without knowing the art of driving, then it will play disaster.

Lecture on BG Lecture Excerpts 2.44-45, 2.58 -- New York, March 25, 1966:

Now, as soon as we are convinced that "I am not this body. I am consciousness. I am pure soul. So I have to get free from this entanglement," then I will have to make arrangement for that. Simply theoretically knowing will not do. Therefore Kṛṣṇa says that bhogaiśvarya-prasaktānām: (BG 2.44) "Those who are too much attached with these bodily pleasures, and by that conception, one who is illusioned, that person cannot fix up in his identification with the soul." So that is the critical point. That is the critical point, that if we indulge in our bodily pleasure, that pleasure is flickering. That pleasure is flickering. We cannot enjoy.

Lecture on BG 2.46-47 -- New York, March 28, 1966:

This is called simultaneously one and different. This philosophy was, I mean to say, expounded by Lord Śrī Caitanya Mahāprabhu, acintya-bhedābheda, acintya-bhedābheda, "simultaneously one and different." Now, in order to keep our position intact, that is to... That theoretically we understand or we have understood that "I am not this body, but I am consciousness, pure soul," that is our theoretical... Not theoretical, but it is practical. Anyone can understand. Any sane man can understand that "I am not this body; I am the soul."

Lecture on BG 2.55-56 -- New York, April 19, 1966:

Now, suppose, if I think for years together that "I am consciousness. I am consciousness. I am consciousness," do you think you shall be happy? Simply by understanding that "I am not this body. I am consciousness," will that help you? That will also not help you. Because if you simply theoretically say that "I am not this body," and because your consciousness is now attached with the body, you..., the consciousness is always active. So the consciousness must act through the body, and therefore your senses, you have to gratify your senses certainly. That is the real philosophy. You see?

Lecture on BG 3.16-17 -- New York, May 25, 1966:

Now, suppose, theoretically accepting that if I am directly associating with Supreme Lord, then what else I want more? In the Bhagavad-gītā it is said, yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ. If you actually get the association of the Lord, then what else you have got to gain? You have got everything with you. So that is a fact. It is a question of realization only. And as soon as we get advanced in this chanting of this Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, then we shall gradually realize that actually God is with us. God is dancing on my tongue in the form of sound. You see?

Lecture on BG 3.21-25 -- New York, May 30, 1966:

They eat mercury. They eat mercury, and after, the next morning, they pass urine, and in that urine they put some copper coins, just like you have got, cents. And when it is heated, the copper coins becomes gold. And it is a chemical, theoretical truth that the mercury, molecules of mercury, the molecules of gold are almost similar. Only one molecule is different. So mercury can be turned into gold. That is a chemical fact. And we have got information from Vedic scripture that formerly gun metal, gun metal mixed with mercury, could be transformed into gold. So these are some of the chemical process, physical process, which is being done by scientific advancement of knowledge. There are many yogis who can do by yogic power.

Lecture on BG 4.11-18 -- Los Angeles, January 8, 1969:

These people are not talking. They are realized. Talking is the beginning but there is realization. Just like when I did not come to your country I was talking that "America is like this." But now when I have come to America I realize what is America. So talking is theoretical understanding and when you realize that is practical understanding. One is called jñāna, other is called vijñāna. So jñāna and vijñāna both things are there, theoretical and practical.

Lecture on BG 4.34 -- New York, August 14, 1966:

Perfect knowledge means one who has perfect vision or the perfect, not theoretical, but actual vision of the spiritual subject matter. He is called jñānī. Jñāninas tattva-darśinaḥ.

Tattva. Tattva means the Absolute Truth. Now, so far tattva is concerned, you'll find in the Bhagavad-gītā that Kṛṣṇa is the supreme tattva, Absolute Truth.

Now, He explains that manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye: (BG 7.3) "Out of many, many thousands of people, a few people may try how to get spiritual salvation." Not all. Everyone is not expected to hanker after spiritual salvation. That requires also many, many years qualification. So manuṣyāṇāṁ sahasreṣu.

Lecture on BG 6.6-12 -- Los Angeles, February 15, 1969:

Because they cannot see God, anybody says that "I am God," are accepted. But they do not know what is God. Somebody says that "I am searching after the truth." But you must know what is the truth. Otherwise how you will search out truth? Suppose if you want to purchase gold. You must theoretically know, or at least some experience what is gold. Otherwise people will cheat you.

Lecture on BG 6.30-34 -- Los Angeles, February 19, 1969:

Even if you can control the wind, that is not possible. Nobody can control the wind. But even it is theoretically accepting that you can control the wind, but it is not possible to control the mind. It is very difficult. Mind is so flickering and so turbulent. Go on.

Lecture on BG 7.1 -- San Francisco, March 26, 1968:

This is called mad-āśrayaḥ. Now by simply that faith and service, you'll understand that Kṛṣṇa is the Supreme Personality of Godhead. Now just like we are preaching Kṛṣṇa consciousness. We are not wasting your time or our time without having full faith that Kṛṣṇa is the Supreme Personality of Godhead, theoretically or practically. Theoretically, if you take that "How Kṛṣṇa is the Supreme Personality of Godhead?" theoretically, from the revealed scriptures, we understand from the Vedic literature that great authorities in the past and in the present.

Lecture on BG 7.1 -- San Francisco, March 26, 1968:

Then how you can say that somebody, simply by speculation, speaks something about God which is more important than what is being spoken by Kṛṣṇa Himself? It is not possible. Nobody can speak better than Kṛṣṇa about God, because God Himself is speaking about Himself. If you speak about yourself personally, who can speak more than you? So if we have faith, if we believe theoretically and practically Kṛṣṇa as the Supreme Personality of Godhead, then by the speeches which is being delivered by Kṛṣṇa in this chapter, you can understand God. There is no difficulty.

Lecture on BG 7.1 -- San Francisco, September 10, 1968:

So therefore Kṛṣṇa says that "If you understand this knowledge, the knowledge of Kṛṣṇa or the science of Kṛṣṇa, or the science of Kṛṣṇa consciousness," yaj jñātvā na iha bhūyo. Bhūyo means "again." Anyaj, "anything more." Anyaj jñātavyam, "understandable," avaśiṣyate, "there remains." That means "If you understand as I am speaking to you, in science, practical and theoretical, if you understand this knowledge, then you'll have nothing to know. There is nothing more knowable to you in this world. That means your knowledge becomes full." Yaj jñātvā neha bhūyo anyaj jñātavyam avaśiṣyate.

Lecture on BG 7.1 -- Los Angeles, March 12, 1970:

So our whole material existence is due to different kinds of work. So if we make the work also eternal, that is Kṛṣṇa consciousness activities. Then we come to the eternal. But in the material existence our work is not eternal. We have understood that "I am not this body." Theoretically. If not practically, theoretically because we have heard from Bhagavad-gītā that dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā: (BG 2.13) "As the soul is changing the body every moment..." And I am not this body. The body is changing.

Lecture on BG 7.1 -- Nairobi, October 27, 1975:

We use purposefully "nonsense," because they have no sense, simply speculating. God is unlimited. How you...? Your mind is limited. What you can speculate? "May be like this, may be like that," that's all. "Perhaps it is like this." All simply theoretical. It is never possible to know Kṛṣṇa, God, perfectly and completely by the speculating method. It is not possible. If you want to know Kṛṣṇa, or God—when we speak of Kṛṣṇa, God—so then Kṛṣṇa's formula must be followed, as it is said here, mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. The principal factor is to become attached to Kṛṣṇa.

Lecture on BG 7.1-3 -- Stockholm, September 10, 1973:

So here also, it is said, jñānaṁ te 'haṁ sa-vijñānam: "I am speaking to you this knowledge which you can practically experience." Not theoretical simply. Jñānaṁ te 'haṁ sa-vijñānam idaṁ vakṣyāmy aśeṣataḥ (BG 7.2). Aśeṣataḥ means "without any reservation, as far as possible." "As far as you can understand, I am explaining." Yaj jñātvā, "If you understand this," na iha bhūyaḥ anyaj jñātavayam avaśiṣyate... "If you can understand this knowledge with practical experience, then there will be nothing to know anymore." That means your knowledge is complete, perfect.

Lecture on BG 7.2 -- Nairobi, October 28, 1975:

So that jñānam, theoretical, and vijñānam, sa-vijñānaṁ vakṣyāmi, Kṛṣṇa will teach, "Take this jñānam." The most perfect personality. So this is our business. But do we...? We don't care for Kṛṣṇa. We do not know Kṛṣṇa and what to speak of taking knowledge from Him. The knowledge is there, but we are so fool that we do not take knowledge from Bhagavad-gītā. We manufacture our own knowledge. This is called māyā. Māyā is so strong that she'll not allow to take real knowledge from the real person, but we shall read volumes of books who are defective with their four kinds of imperfectness, namely they commit mistake, they are illusioned, they are cheater and their senses are imperfect.

Lecture on BG 7.4 -- Nairobi, October 31, 1975:

This morning we have explained the Deity worship. Here is God. Here is God, factually, but He has no realization that here is God. That is called kaniṣṭha-adhikārī, in the lower stage of devotional service. But if he accepts even theoretically that "Here is God," then he becomes more advanced than the Māyāvādī who are thinking of God without head and leg, nirviśeṣa-vādī.

Lecture on BG 8.28-9.2 -- New York, November 21, 1966:

Otherwise there is no way to understand what is God. So God says that "Because you are not envious, therefore, I speak to you about the most confidential part of knowledge." Jñānaṁ vijñāna-sahitam. Vijñāna-sahitam means this knowledge is not theoretical, but it is scientific. Whatever knowledge we get from Bhagavad-gītā, we should not think that it is sentimentalism or fanaticism. No. They're all vijñānam, science. Jñānaṁ vijñāna-sahitaṁ yaj jñātvā: "If you become well versed in this confidential part of knowledge, then the result will be mokṣyase aśubhāt."

Lecture on BG 9.2 -- New York, November 22, 1966:

There are many foundations. They are making charities. But hardly you'll find amongst them that he knows that what he is. So out of many millions of these religious persons, some of them know what he is, "I am not this body." Now, simply theoretically knowing that "I am not this body; I am spirit soul," that is not perfect. You have to actually become liberated from the material entanglement. That is called mukti, liberation. So out of many thousands of persons who are in the knowledge what they are or what he is, some of them are actually liberated. Liberated. And out of many thousands of people who are liberated, they can understand what is Kṛṣṇa.

Lecture on BG 9.26-27 -- New York, December 16, 1966:

You become a lover of God and offer Him whatever you eat, whatever you do. Then see the result, how peaceful you become and how the world becomes peaceful. Simply by theoretical resolution you can make peace in the world? Now resolve, "We shall not fight." Oh, next moment you are fighting. UNESCO resolution is going on for the last twenty years, and where is the peace? That is not the way of peace. Here is the peace. Try to establish your lost relationship with Kṛṣṇa, or God. Then there will be peace.

Lecture on BG 10.4-5 -- New York, January 4, 1967:

He at once went to another firm. They were also chemical. He knew there was an ordinary worker; he was very experienced. So... He was Muhammadan. He called him at once, "Just come and see what is defect there." And he at once came and manipulated some machine—at once acid transformed. All the theoretical scientists, they sat down. So this kind of experience you'll find even an ordinary man.

Lecture on BG 13.3 -- Hyderabad, April 19, 1974:

He is PhD in Chemistry. He is my student. He challenged the professor that "If you say that life is combination of some chemicals, suppose I give you the chemicals. Can you produce life?" The professor said, "That I cannot say."

So this is going on. What you do not know exactly—simply theoretically you put some theories and speculate—that is not knowledge. But our process, we are getting knowledge from the perfect personality. That is Vedic system.

Lecture on BG 13.4 -- Miami, February 27, 1975:

Prabhupāda: Yes, yes. You can see practically, all of you, what you were and what you are now. That's all. It is practical; it is not theoretical.

Male devotee: Śrīla Prabhupāda, if someone takes prasādam even once, is it true that they're guaranteed at least a human body in their next life?

Prabhupāda: Yes. You go on simply eating, that's all. (laughter) And all of my devotees, they have come to me simply by eating prasāda. You are also? (laughter) So we give all facilities. If you cannot do anything, please come and eat with us. All right, thank you very much.

Lecture on BG 13.6-7 -- Montreal, October 25, 1968:

Now, of course, we can theoretically accept that this is the position, but actually to understand the position, to acquire the requisite knowledge, that requires many stages of development. And how that knowledge is developed, that is also described in the Bhagavad-gītā by Kṛṣṇa. What is that? The first principle of acquiring knowledge is described here: amānitvam. Amānitvam. Amānitvam means that we are very much proud of our material existence.

Lecture on BG 13.15 -- Bombay, October 9, 1973:

This devotional service is directly appreciated. You haven't got to take certificate from others. If you be engaged in devotional service, you actually realize. Therefore it is called pratyakṣāvagamaṁ dharmyam. Other things will remain in theoretical, but this is such a nice thing, devotional service, that you directly understand how much you are making progress, how much you have appreciated God, how much you have understood Kṛṣṇa. Pratyakṣāvagamaṁ dharmyaṁ su-sukham. Su-sukham.

Srimad-Bhagavatam Lectures

Lecture on SB 1.1.1 -- London, August 7, 1971:

So the present situation is the so-called modern civilization, they have no knowledge of God, although they are trying to study the laws of God. But they should accept at least theoretically there must be God. How I can say God is dead? Because if God is the law-giver, by His order everything is moving nicely. The sun is rising exactly at the time, the moon is rising exactly at the time, the seasonal changes are taking place exactly in due course of time. Everything is going on. Foods are grown for our feeding, for animals. Everything is going on nicely.

Lecture on SB 1.1.9 -- Auckland, February 20, 1973:

When there is prominence of goodness then we can understand what is what, what is God, what I am, what is this world. That is knowledge. And above this, transcendental, not only knowledge but practical application of knowledge in life. That is called śuddha-sattva, practical application. Only theoretically know, "Yes, there is God.... (break) ...when you engage yourself in the service of the Lord, that is śuddha-sattva. So here the question is that puṁsām ekāntataḥ śreyas tan naḥ śaṁsitum arhasi. "Now we are very much eager to hear from you, to listen from you, kindly let us know what is the easiest method to achieve the highest goal of life." This is the question. So next verse. Read. Oh, purport.

Lecture on SB 1.2.5 -- Aligarh, October 9, 1976:

They completely neglected. And now, how it is they are mad after God?" They are surprised. "Why? Why have they become so...?" Because they have taken to the process. The process is important. Simply speculation... Bhakti is not theoretical. It is practical. Yato bhaktir adhokṣaje. If you want to take to the bhakti process, it is not speculation. You must actually engage yourself in the process. Yato bhaktir adhokṣaje.

Lecture on SB 1.2.6 -- Mauritius, October 5, 1975:

So Arjuna, he... Of course, sentiment... Just like theoretically we understand, na hanyate hanyamāne śarīre (BG 2.20). Still, when my son dies I become affected. That is temporary. That is temporary. But Arjuna, after hearing Bhagavad-gītā, Kṛṣṇa gave him the liberty that "Now I have spoken to you everything. Now whatever you..." (break) ...under certain circumstances. But if your conviction is that "I shall act according to the order of God," that is final. That is final. He did not act against the will of the Lord. That is his victory. Temporarily he might have been disturbed when his son was killed. That is a different thing.

Lecture on SB 1.2.7 -- Delhi, November 13, 1973:

These boys and girls of America and Europe, they were too much addicted, because their father, mother, their civilization is to be attached to material enjoyment. Actually, they were. Now see their vairāgyam. Practical. There is no theoretical. As soon as you engage yourself, vāsudeve bhagavati... These young girls... One of my student is, was... She is girl. She was a great artist, dancing girl in Australia. She gave up everything and came to me: "Swamiji, make me your disciple." I saw her father and mother in Australia. A very beautiful girl. Very big, big heading in newspaper that "Such and such girl has left everything." This is vairāgya. Very profitable business she was earning.

Lecture on SB 1.2.17 -- San Francisco, March 25, 1967:

That is called modes of passion. And modes of ignorance, they have neither passion nor goodness in the modes of darkness of life. And mode of, modes of goodness is that in that position we can understand, at least theoretically, "What I am, what is this world, what is God, what is our interrelation?" This is the, I mean, stage of the modes of goodness. So by hearing kṛṣṇa-kathā, you will be freed from the two stages of ignorance and passion. You'll be situated in the modes of goodness. At least, you'll have the real knowledge, "What I am." Because in the ignorance... Just like animals.

Lecture on SB 1.3.22 -- Los Angeles, September 27, 1972:

"Yes, you have cheated Brahmā in so many ways with the idea that you will live forever. Now see. I am here. How great I am." So that is the appreciation of the greatness of God. If we read śāstras and see scrutinizingly, we can understand, "Yes, God is great." Not theoretically. Practically we can see how God is great. Read the purport.

Lecture on SB 1.7.41-42 -- Vrndavana, October 2, 1976:

This is surrender. Śaraṇāgati means... This is one of the item of śaraṇāgati, that "I have surrendered to Kṛṣṇa fully. So Kṛṣṇa says ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi (BG 18.66). Then I am fully protected. He'll give me protection." To believe in this word of Kṛṣṇa, that is fully surrender.

So it is not theoretical-practical. Just like in our Kṛṣṇa consciousness movement, even in America they inquire, these, our devotees, "How is that you do not work? You simply dance and you get big, big buildings, and you have got so many cars, and you eat nicely." They are surprised. Why surprising? Sanātha-jīvitam.

Lecture on SB 1.8.20 -- New York, April 12, 1973:

He knows the fact.

So bhakti-yoga is for the paramahaṁsa, one who knows that Kṛṣṇa is the central fact. Aham ādir hi devānām (Bg 10.2). Mattaḥ sarvaṁ pravartate. So one who knows that Kṛṣṇa is the cause of all causes, not only theoretically, but practically, convinced, he is paramahaṁsa. So Kuntīdevī says that "You are meant for the paramahaṁsas, not for the rascals and fools. You are meant for the paramahaṁsa."

Lecture on SB 1.8.30 -- Los Angeles, April 22, 1973:

Who can finish sinful life? Who are engaged in pious activities. Because one must have activities, engagement. So if one is engaged in pious activities, naturally his sinful activities will vanish. One side, voluntarily he should try to break the pillars of sinful life. Another side, he must engage himself in pious life. Simply theoretically one cannot, because everyone must have some engagement. If he has no pious engagement, then simply theoretically he will not be able.

Lecture on SB 1.8.36 -- Mayapura, October 16, 1974:

We are also working very, very hard to collect money and to construct temple and to educate people. This is also working hard. But we have got an aim. It is not without aim. Theoretically or practically, we have accepted it that if we can please Kṛṣṇa, then our future is hopeful. We have got some hope. But what these people have got hope, these karmīs? They have no hope. Simply wild goat chasing, that's all. They do not know what is the aim of life. Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). They do not know the real aim of life is to satisfy Viṣṇu, svārtha-gatim. Yajña.

Lecture on SB 1.8.42 -- Mayapura, October 22, 1974:

The Māyāvādī, being disgusted with this material world... Brahma..., jagan mithyā. Jagan mithyā. That's, that's all right. Then Brahma satyam. That is theoretical. If you do not engage yourself as Brahman, then again you'll fall down. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta-yuṣmad-aṅghrayaḥ (SB 10.2.32). That you give up disgusting—"This is mithyā"—that's all right. But that is zero. And what is your positive engagement?

Lecture on SB 1.8.47 -- Los Angeles, May 9, 1973:

This question was raised by Arjuna also, that "I understand that I am not this body and my grandfather is not this body. Still, I am affected when my body or my grandfather is in danger." So what Kṛṣṇa advised? Kṛṣṇa advised, "Yes, that affection is possible." I know that I am not this body. Theoretically or... But if somebody comes to cut my body, I will be very much protective. Although I know... I cannot feel that "I am not this body; let the body be cut off. I don't mind." No. Then Kṛṣṇa said that this position... Āgamāpāyinaḥ anityās tāṁs titikṣasva bhārata. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14).

Lecture on SB 1.10.3 -- Mayapura, June 18, 1973:

Arjuna and Bhīma, was fighting. So well-equipped, Mahārāja Yudhiṣṭhira, completely, scientifically. Vijñāna-vidhūta. Vijñāna means scientifically. Jñāna and vijñāna. Jñāna means ordinary knowledge, and vijñāna means practical knowledge. Just like in science, B.A.C., one has to pass the theoretical examination and practical examination. Without passing practical examination, theoretical you may know: hydrogen and oxygen makes water. No. In the laboratory you have to pass the examination, how to transform into water, two gases, hydrogen and oxygen. This is vijñāna.

Lecture on SB 1.10.6 -- Mayapura, June 21, 1973:

So we don't want excessive or less. We want just proper. So this is under the control of the devatā. You cannot say... You may be very great scientist. You cannot say that "It is under my control." When there is no rainfall, you cannot say, "All right, we are scientists. We are creating rain." You can theoretically say, "Now we are making progress. In future."

Lecture on SB 1.16.13-15 -- Los Angeles, January 10, 1974:

In this way, he tries for it. That is called jñānī. Karmī, jñānī, yogi, and bhakta. There are four kinds of men. So jñānī and yogi... Jñānī simply speculates, and yogi tries to practice. That is the difference. Their aim is the same. But yogi means he practically endeavors, and jñānī means he is simply theoretical. Just like everything, in science also, there is theoretical and practical. So karmī is in the darkness. Actually, nicely dressed cats and dogs. That is karmī. And jñānī, who understands the futility of simply being engaged for the bodily comfort... He understands, "After all, the body will not stay. So why I am wasting by this way, if there is another business?" That is jñānī. And yogi means who practically endeavors.

Lecture on SB 1.16.25 -- Hawaii, January 21, 1974:

Satsvarūpa: Between theoretically knowing that you are not this body and realizing.

Prabhupāda: Aḥ. Realizing means you can... It is very simple thing, that a living man and a dead man. So you can realize. There was soul so he was living. Now the soul is not there, he's dead. Is there any difficulty? What is the difficulty? Why this man is dead? They may explain, these rascals, in so many ways, but actual, any simple man can understand that there was something, either you call it soul or something else, that is now missing.

Lecture on SB 2.4.3-4 -- Los Angeles, June 27, 1972:

Everyone thinks that he will not die. He'll not die. That is called māyā. He's seeing that everyone is dying; still, he's thinking that "I shall not die" or "I shall live for millions of years. There is no question of death." But it is a fact. You may be advanced in science, but he, this death is sure. That's a fact. Therefore it is advised here that saṁsthāṁ vijñāya, one who is actually intelligent, he should know that he will die. But the karmīs, the rascals, he knows also that he will die—at least, theoretically accept—but he wants to enjoy, since the death does not come, to the fullest extent. That is the present condition of the society. He knows that will he die. "So, so long my senses are there, let me gratify." Now, yesterday, when I went to the bank, there was a cinema signboard, what is that?

Lecture on SB 3.25.19 -- Bombay, November 19, 1974:

So when one is completely Brahman realized, then there is no more chanting, hearing or Vedic hymns. Everything stop. The same theory. Buddhist theory and Māyāvāda theory is almost practically the same. They are saying, "Make it zero," and they are saying, "It is mithyā, false. Stop it." Brahma satyam, brahma satyaṁ jagan... Brahma satya means Brahman realization, "I am Brahman. I am the same Supreme... So 'ham." But that will not help you. That is simply theoretical. Practical is bhaktyā bhagavaty akhilātmani.

Lecture on SB 3.25.33-34 -- Bombay, December 3, 1974:

The devotees are not so fool that they will desire to become one with the Supreme, Na ekātmatām, because they are in full knowledge. And those who are not full in knowledge, in full knowledge, and, but thinking that they have become liberated, conception of this body... That is theoretical, not practical. Theoretical. Ye 'nye 'ravindākṣa vimukta-māninaḥ. They are thinking that they have become now liberated, Nārāyaṇa. Now he has become equal with Nārāyaṇa. Therefore the Māyāvādīs, because they have become Nārāyaṇa, one with Nārāyaṇa, they are addressing one another, "Namo nārāyaṇāya." "You are Nārāyaṇa, I am Nārāyaṇa, and the everyone is Nārāyaṇa." Then daridra-nārāyaṇa, rich Nārāyaṇa, this Nārāyaṇa.

Lecture on SB 3.26.16 -- Bombay, December 25, 1974:

At least, those who are little advanced in understanding Bhagavad-gītā, the A-B-C-D of spiritual knowledge, at least theoretically, one knows that he is not this body. But still, when the body is in danger, we become fearful because we are existing in this material environment. Bhayaṁ dvitīyābhiniveśataḥ syāt. So in order to get out of this fearful situation of life... That is material life. If we take shelter of the lotus feet of abhaya-caraṇāravinda re, Kṛṣṇa, then this bhayam element, fearfulness element, will be completely nil.

Lecture on SB 5.5.9 -- Vrndavana, October 31, 1976:

That is brahmacārī, gṛhastha, vānaprastha, ultimately sannyāsa. No more. And ultimately, sannyāsa also is not the perfectional stage. Sannyāsa is also practice, how to come to the perfectional stage. The perfectional stage is to be engaged practically, not theoretically, engaged in the service of the Lord, according to his capacity. Not that everyone will be able to do everything, that is not required.

Lecture on SB 6.1.15 -- Auckland, February 22, 1973:

That God is everyone. That's a fact. Just like there are clerks and head clerk in the office. There are many clerks, hundreds of clerks, but one of them is the head clerk. Similarly, the atheistic persons, they are declaring themselves as God. We accept that we are all god—not theoretically, practically. God means controller. So everyone controls. So in that sense everyone is god. Everyone is opulent. In his relative position, everyone is opulent. I have got one thousand, you have got ten thousand, he has got hundred thousand. But we have got something. So in that way everyone is opulent. Everyone is god. I control my children, my family.

Lecture on SB 6.1.32 -- Surat, December 16, 1970:

That is the sign of spiritual advancement. By the face you'll understand that "Here is a man who is spiritually advanced." Pratyakṣam avagamaṁ dharmyam. This process of spiritual consciousness can be directly perceived. It is not theoretical: "Oh, I am a very great devotee." No. Simply theoretical understanding, "I am a great devotee..." From the very face it will be understood. Face is the index of mind, how you are thinking. If you are thinking of Kṛṣṇa always, then your face will be beautiful. Therefore it is called pratyakṣam avagamaṁ dharmyam, direct perception. There is no theoretical. It is practical. Pratyakṣyam avagamaṁ dharmyaṁ su-sukham.

Lecture on SB 6.1.41 -- Los Angeles, June 7, 1976:

That is spiritual world. But here there is duality, bad and good. You cannot understand bad without having some conception of good, and you cannot understand good without having some conception of bad. You require the opposite. So in the spiritual world, this duality conception is absent. Everything is absolute. We have to understand this theoretically at the present moment. But there, everything is cintāmaṇi. Everything is alive, spiritual.

Lecture on SB 6.1.50 -- Detroit, June 16, 1976:

These things. But when one understands that these so-called duties and entanglement of these twenty-four elements of matter, "I do not belong this. I am aloof, I aloof," this understanding is called brahma-bhūtaḥ prasannātmā (BG 18.54). At least theoretically if we understand, then our duty changes. Prasannātmā, fixed up. That whatever I am doing now, I am doing with this material, for the benefit of this material, not for my personal benefit. I am not these twenty-four elements. This is called mukti.

So we have to practice. We are accustomed to this material entanglement. This practice is there. Then gradually we shall be freed from this entanglement.

Lecture on SB 7.7.25-28 -- San Francisco, March 13, 1967:

"In every step you'll feel, oh, that spiritual bliss." Paraṁ vijāyate śrī-kṛṣṇa-saṅkīrtanam: "All glories to Śrī Kṛṣṇa Saṅkīrtana." Just like in the morning lecture, we were, er, Caitanya Mahāprabhu is explaining His practical experience, how He's feeling joyful. So this is practical. There is nothing theoretical. This is standard, practical and easy. This is the beauty of this movement. Yes?

Lecture on SB 7.9.4 -- Mayapur, February 11, 1976:

What is that? Four things means, first of all the Supreme Lord, īśvara, the controller, he can see. He can see means he understands, he appreciates, he can conceive, "Yes, the Supreme Lord is there". There is no more theoretical. So īśvara, and tad-adhīneṣu, and persons who have become devotee, he can understand, "Here is a devotee." Īśvare tad-adhīneṣu bāliśeṣu. Bāliśa means he knows imperson. They do not know what is God, what is to be done, they are called bāliśa. Just like children, arbhakaḥ, bāliśa. And then dviṣāt, envious. Just like you have experienced so many rascals, as soon as they hear of God, immediately they become agitated. They are called dviṣāt, envious, demons.

Sri Caitanya-caritamrta Lectures

Lecture on CC Adi-lila 7.3 -- Mayapur, March 3, 1974:

That is the Vedic injunction. Tad vijñānārtham. Tad means tattva. In order to understand the tattva, the Absolute Truth, vijñāna... Vijñāna means practical science, not theoretical. Theoretical is jñāna. When that is practically applied in life, that is called vijñānam. In the Śrīmad-Bhāgavatam, therefore, the statement is there: jñānaṁ me paramaṁ guhyaṁ yad vijñāna-samanvitam. Jñāna and vijñāna.

Lecture on CC Adi-lila 7.149-171 -- San Francisco, March 18, 1967:

And whenever there is question of enjoyment, there must be variety. Variety is the mother of enjoyment. So philosophically or theoretically, we may accept voidness, negation, out of frustration. When we are frustrated in these material varieties we adopt the suicidal policy, "Let me commit suicide, finish." This is called Māyāvāda. Actual spiritual variegatedness, unless one is informed about it and one is situated in spiritual varieties, there is no satisfaction.

Lecture on CC Madhya-lila 6.151-154 -- Gorakhpur, February 14, 1971:

Then there is possibility of remaining in the Brahman platform. The Māyāvādī philosophers, as soon as they realize that ahaṁ brahmāsmi, they think that they are liberated. But no. That liberation is theoretical. That is not practical. Practical liberation is when you are situated in devotional service. Then there is no chance of falling down. If you simply think that "I have become Nārāyaṇa," or Nārāyaṇa position, that is falldown. There are innumerable examples. So we are taṭasthā-śakti. The idea is... Taṭasthā means marginal. We can fall down in the material world, and we can raise ourself in the spiritual world. This is our position. But we are energy, not the energetic.

Lecture on CC Madhya-lila 20.101-104 -- Bombay, November 3, 1975:

One must come to the platform of brahma-bhūtaḥ. Then prasannātmā. He has no three kinds of material conditional life. He has no struggle for existence. Prasannātmā. He is always jolly because he knows that "I am not this body. I am soul," at least theoretically, prasannātmā. That is wanted.

Therefore Caitanya Mahāprabhu said that "As you have decided to relinquish, to resign your so exalted post, and you have come to Me for spiritual enlightenment, that means you are already liberated from the three material conditions of life."

Lecture on CC Madhya-lila 20.255-281 -- New York, December 17, 1966:

Therefore they do not come into this material world. And na yatra kāla-vikramaḥ: and because there is no influence of time, therefore there is no past, present and future. In this material world there is influence of time. Therefore we have got this past, present and future.

So these things, of course theoretically we have to understand. But these are authentic explanation from scriptures, Vedic literatures. At least we have to accept them theoretically. The spiritual world means that there is no ignorance, there is no passion and there is no influence of time.

Sri Isopanisad Lectures

Sri Isopanisad Invocation Lecture Excerpt -- Los Angeles, April 27, 1970:

Find out such nice place, just like our temple. There is none. Whole Los Angeles city, you cannot find. Such beautiful faces, such bright faces, you cannot find anywhere. So this is complete facility. If you want to take advantage of your life, Kṛṣṇa consciousness, then there is complete facility. Come to the practical point. There is no theoretical. It is practical, experimented.

So therefore there is complete facility for the small complete units. We are complete units, small. God is great and we are small.

Initiation Lectures

Initiation Lecture -- Hamburg, August 27, 1969:

Otherwise, atom is also not visible with our naked eyes. There is atomic theory, paramāṇuvāda, in Vedic literature also. And Bhāgavata says that the scientists may be one day able to count how many atoms are there within this universe. This is not possible, of course, but it is theoretically. The Vedic, er, Śrīmad-Bhāgavata says that "It may be possible one day by scientific research, one can count how many atoms are there within this cosmic manifestation. Still, it is not possible to know the Supreme Personality of Godhead by our ordinary sense perception." Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). Kṛṣṇa, or God, is not perceivable by your material senses. It is not possible. Ataḥ, therefore, śrī-kṛṣṇa-nāmādi.

Initiation Lecture Excerpt -- London, September 7, 1971:

So tiger life is not very comfortable life. (laughter) You'll have to starve. And if you become Vaiṣṇava, three times you get nice prasādam. (laughter) This is practical. You see. (laughter) You see. All these tigers, they are eating in the restaurant. What they are eating? Nonsense. And come here and see what we are eating. Practical. There is no theoretical. Practical, see. And we have no practically doctor's bill. All these tigers, they have to to pay half the income to the doctors in medicine. So many tablets advertised, in your country especially. For this disease, one tablet, for that disease, one tablet.

Initiation Ceremony -- Los Angeles, May 15, 1973:

So your name is Hāsyapriya, friend of Kṛṣṇa. (pause) You want? You want? Oh, they were not distributed prasādam? All right, wait. (laughter)

So what are the rules and regulations? (devotee answers) Actually or theoretically? Thank you. What is the name? Ah, your name is Brahma-rūpa. The impersonalists, they say Brahman has no rūpa. We say, "No, there is rūpa. That is Kṛṣṇa." Brahma-rūpa. Brahma-rūpa dāsa. (pause)

General Lectures

Lecture Engagement -- Montreal, June 15, 1968:

So at the present moment, especially in this age, the forgetfulness of our eternal relationship with God is very strong. And by chanting this transcendental sound, Hare Kṛṣṇa, the first installment is that our heart or the mind becomes cleansed of all dirty things. This is not a theoretical proposition, but it is a fact. If you go on chanting this mantra, Hare Kṛṣṇa, it is not difficult. Although it is pronounced in Sanskrit language, everyone can chant it just like in this meeting we began to chant, and you also joined with us. Here, all my students, they are all Americans. None of them are Indian, but still, they have learned it very nicely, and it is not difficult. And there is no expenditure.

Lecture -- Los Angeles, January 15, 1969:

They become one. But Vaiṣṇava philosophy, they say they become one, but at the same time they remain separate. So these things are to be realized. As we make advance in spontaneous love for God, then these things become automatically revealed. It is... Simply by theoretical exposition they cannot be understood. Therefore we have to practice. Vidhi-mārga... That vidhi-mārga is called bhakti-yoga. Vidhi-mārga means by following the regulative principles of śāstra, orders of the spiritual master, when we engage ourself in devotional service, that is called vidhi-mārga. So we should not at once try to rise up to the rāga-mārga, or spontaneous. It is not an artificial thing.

Lecture Excerpt -- Los Angeles, February 9, 1969:

We can only see with our eyes, but Kṛṣṇa can eat also with His eyes. Therefore absolute.

So Kṛṣṇa's part and parcel is also one with Kṛṣṇa. In the spiritual world there is no two. All one, one unit. This will take time to understand. Theoretically we can understand. And here, in this material world, we are all separated. Therefore, just like if electric bulbs are separated from the powerhouse, practically it has no value, similarly, so long we are separated from Kṛṣṇa, we have no value. Sthānād bhraṣṭāḥ patanty adhaḥ. Sthānād bhraṣṭāḥ patanty adhaḥ. Sthānāt means from the right position one falls down. So by Kṛṣṇa consciousness, by reviving your Kṛṣṇa consciousness, by engaging yourself in Kṛṣṇa's service, you revive your original position.

Lecture -- Hawaii, March 23, 1969:

That is a fractional part only. Maybe a few hundred people or few thousand people living there, but the state is very big. Similarly, the Lord's state is so big, though the criminal living entities are living in a corner only. This material world is in a corner. So what information we can get about God? "God is great," we simply theoretically say, but we do not know how great it is, He is, and how His greatness is working. That we do not know. But Kṛṣṇa conscious persons, because they are getting knowledge from Kṛṣṇa directly, they have got all this knowledge. Therefore their knowledge is perfect.

Lecture 'Nobody Wants to Die' -- Boston, May 7, 1968:

I have several times given this example, that if a diseased man is cured, the temperature is no more coming. That is the stage of cure. But that is not perfect stage of cure. When you actually work without any fever, without any disease, that is your perfect stage. Similarly, simply by understanding theoretically that you are not this body, you are soul, that is not perfect realization. Perfect realization is to work in Brahman stage.

Lecture -- London, July 12, 1972:

Because you'll be in touch with Kṛṣṇa. Kṛṣṇa and Kṛṣṇa's name not different because Kṛṣṇa is absolute. So you see, these European and American boys and girls, simply by chanting how they are advancing in spiritual consciousness. This is practical, not theoretical. "Kṛṣṇa" means Kṛṣṇa. Just like here in this material world, if I want to drink water, if I say "water, water, water," that will not satisfy me. I want the substance water. So here there is difference between the name and the substance. But in the absolute world there is no such difference. Nāma cintāmaṇiḥ kṛṣṇaḥ. Kṛṣṇa the person and Kṛṣṇa's name the same thing. Therefore if you chant "Kṛṣṇa," then you are in direct touch with Kṛṣṇa.

Lecture -- Bombay, September 25, 1973:

It is not theoretical. If you practice, you will see, pratyakṣāvagamam. And it is very easy to perform. So if you chant Hare Kṛṣṇa mantra, then you will understand. Exactly like that: if you eat, then you will feel satisfaction. Simply theoretically discussing how it become, we can say to you... It will not be understood. You chant, you will understand. Practical. Pratyakṣāvagamaṁ dharmyam su-sukhaṁ kartum avyayam. This is the process. Any other question?

Departure Talks

Departure Lecture -- London, March 12, 1975:

That is his nature, sat-cit-ānanda: eternal life, full of knowledge and full of bliss. This is real life. So if we simply accept eternity like the Māyāvādīs, then what about the other two items? Or if we simply live in knowledge... Suppose theoretically I know so many things to prepare-rasagullā, sandeśa, halavā, kachorī—but if I do not practically taste what is halavā, what is kachorī, then what is the use of simply having knowledge? So the Māyāvādī philosophy like that, jñāna, simply knowledge. That knowledge is there in the Bhagavad-gītā in the beginning, the first lesson: dehino 'smin yathā dehe kaumāraṁ yauvanam (BG 2.13). "Within the body there is the soul.

Philosophy Discussions

Philosophy Discussion on Charles Darwin:

Karandhara: They say the empiric mind just, you cannot accept revelation, that revelation isn't experimental to our limited knowledge, or to our knowledge. The hard-core scientist doesn't want to listen to revelation or what he considers theoretical spiritual knowledge, because he can't examine it or experiment with it himself; therefore he considers it a waste of time. If he can't see it or understand it with his mind, he doesn't think that it has any bearing or importance.

Prabhupāda: So scientific brain means ultimately becoming a fool. He'll talk all nonsense. Once he is recognized scientist, then he can talk all nonsense, and the people accept it as scientific truth.

Philosophy Discussion on William James:

Śyāmasundara: Today we are discussing American philosopher William James. His philosophy is called pragmatism, or that which can be practically applied. The central thesis of his philosophy is that the whole function of thought is to produce habits of action. In other words, he was tired of theoretical philosophy, and he wanted to see that philosophy had practical application.

Prabhupāda: So philosophy without practical application is called mental speculation. It has no value. We agree to that. Philosophy must be practically applied in life. That is real philosophy.

Philosophy Discussion on William James:

Śyāmasundara: Which notion will have the better result in practice.

Prabhupāda: Which is factual, not theoretical—that will have good effect in practice. What is his example?

Śyāmasundara: There is no example given, but for instance, if there are two different theories involving a subject, then that theory which is more easily practiced is more true. It has become part of our experience; that is true. He says that anything that is meaningful or real must have some influence on practice on our experience, and vice verse. Anything that is practiced must be meaningful or real.

Philosophy Discussion on John Dewey:

Śyāmasundara: He says that the choice between good and bad is not made on theoretical grounds, but for reducing specific evils. In other words...

Prabhupāda: It is not theoretical that if you accept the universal form of God, then everything within the universe is part and parcel of that form. That is practical.

Śyāmasundara: But say there...

Prabhupāda: Like a big tree, the every leaf, every branch, every twig, every flower is a part and parcel of the whole tree. Similarly, virāṭ-rūpa. Apart from Kṛṣṇa's personal rūpa, the virāṭ-rūpa as it was manifested before Arjuna, if you take the virāṭ-rūpa, the whole universal form of the Lord, then anything within the universe is part and parcel of that virāṭ-rūpa, the resulting form.

Philosophy Discussion on John Dewey:

Śyāmasundara: So the choice between a good and a bad action should be practiced to reduce evil, not just theoretical. That's his idea. That's his point.

Prabhupāda: Yes. No theory. This is practical. Now, as a big machine, the screw is a part, so if every part works nicely, the machine goes nicely. So if we understand... Just like I think last night I was explaining mukha baho rūpa divya: the gigantic body, the brāhmaṇa class, they are the mouth. So one must do the duty of the mouth. The mouth speaks, vibrates and eats. So our proposition is to chant Hare Kṛṣṇa mantra and eat Kṛṣṇa prasādam. Then the mouth duty, the brāhmaṇa's duty, is performed. Similarly, the kṣatriya's duty—again we come to that varṇāśrama-dharma. So everyone is factually part and parcel of God and executes his prescribed duty, then it is perfect.

Philosophy Discussion on Carl Gustav Jung:

Prabhupāda: Yes. Guru. Guru, that is required: tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12). That is Vedic process. To have, to possess perfect knowledge one must have guru, and guru means one has..., one is actually representative of God, not theoretically, but one who has practically seen and experienced God. We have to approach such guru then by service and by surrender, and by sincere inquiries we shall be able to understand what is God. That is required. The speculation is no use. Athāpi te deva padāmbuja-dvaya-prasāda-leśānugṛhīta eva hi, jānāti tattvam (SB 10.14.29). This is the statement of Vedic literature. "My Lord, one who has received a little mercy and favor of Your Lordship, he can understand.

Philosophy Discussion on Karl Marx:

Hayagrīva: Like Comte, Marx believed that atheism was unnecessary because it was negative denial. He felt that socialism is positive assertion. He says, "Atheism no longer has any meaning, for atheism is a negation of God and postulates the existence of man through this negation. But socialism as socialism no longer stands in any need of such a mediation. It proceeds from the practically and theoretically sensuous consciousness of man and of nature the essence. Socialism is man's positive self-consciousness no longer mediated throught the annulment of religion, just as real life is man's positive reality through Communism." So that Communism really has nothing whatsoever to do with religion.

Prabhupāda: No. Our point is that religion is not sentiment. Leadership has to be accepted, either by the Communist or the theist or atheist.

Philosophy Discussion on Johann Gottlieb Fichte:

Śyāmasundara: He says that our progress towards this kind of understanding comes about because we unify our speculative reason, our theoretical reason with our practical reason or our moral reason.

Prabhupāda: This is practical. Anyone can understand that when the body is, does not contain any more the soul, then it is dead, dead body, lump of matter. So spirit soul is different from the matter. This is practical. If anyone cannot understand, then he's less intelligent. This is practical.

Philosophy Discussion on Johann Gottlieb Fichte:

Prabhupāda: Practical, this means, suppose I want to do something, I do not know, then I go and ask a superior person who knows it. Just like when you drive your car, you are going somewhere, so you take the direction from the signpost, this way go, this point here, this village. Similarly, for practical purpose you have to approach a person who knows. That is practical. And if you think that I shall do it myself, without consulting anyone, that is not practical, that is theoretical. You will be misled. At least we are prone to be misled.

Philosophy Discussion on George Wilhelm Friedrich Hegel:

Prabhupāda: A doctor's son, instead of taking up the life of medical life, if he becomes engineer, so he should be called engineer, not doctor. Tat tenaiva vinirdiśet (SB 7.11.35), it is clearly said. So the, Kṛṣṇa's plan, that "I have created four divisions according to quality and work," cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma (BG 4.13), that is final. One must have the qualification and he must work. If... He must have the brahminical qualification and he must act as a brāhmaṇa. Simply theoretical will not do. Just like we are giving sacred thread to a person who is born in low family, but we are training him also to act as a brāhmaṇa. Not that you take the sacred thread and go be..., work as cobbler. No. You must be engaged in Deity worship, brāhmaṇa's work, business, then you are a brāhmaṇa. Otherwise you are not a brāhmaṇa.