Prabhupāda: We shall begin Bhagavad-gītā. So I request you to come regularly so long I shall speak on the Bhagavad-gītā, and from the very beginning I shall try to make you understand the process of reading Bhagavad-gītā and the conclusion of the Bhagavad-gītā. By analytical study, I shall try to present.
So Bhagavad-gītā is the science of God. Everything has scientific process of understanding. In the Śrīmad-Bhāgavatam it is said, jṣānaṁ me parama-guhyaṁ yad vijṣāna-samanvitam (SB 2.9.31). Knowledge, or science of God, is very confidential. This science is not ordinary science. It is very confidential. Jṣānaṁ me parama-guhyaṁ yad vijṣāna-samanvitam. Vijṣāna means . . . vi means specific. It is a specific knowledge, and it has to be understood by specific process.
Generally we understand, we acquire, knowledge by direct perception, experimental knowledge, direct perception. But bhagavad-vijṣāna, science of God, is so extensive and so intricate that it is not possible to apply our imperfect senses to understand the science of God. Then we have to understand with our senses. Otherwise what is the meaning of understanding? Hear.
Therefore these senses, when they will be purified, then we can understand. Just like a man cannot see due to some cataract complication, but if the cataract portion is surgically operated, he can see all. Treatment. Similarly, it is said in the śāstras that ataḥ śrī-kṛṣṇa-nāmAdi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). Our senses are very imperfect. That we can understand. For example, we are daily seeing the sun globe, but our experience is just like a disc, because my eyes cannot see things placed in long distance, neither can see which is very near. Just like the eyelid is just attached to the eye, but I cannot see. This is imperfect. Neither we can see very close, neither we can see very long distance, neither we can see in darkness.
There are so many conditions. If those conditions are fulfilled, then our senses can act. Therefore it is to be understood that our senses are imperfect. Therefore Bhāgavata says ataḥ, therefore, śrī-kṛṣṇa-nāmādi (CC Madhya 17.136, Bhakti-rasāmṛta-sindhu 1.2.234), Śrī Kṛṣṇa, the Supreme Personality of Godhead, nāmādi . . . nāma, nāma means His name, is through holy name; adi, that is the beginning. To understand Kṛṣṇa is to begin chanting His name, nāma. Nāmādi. Adi means in the beginning. Therefore we recommend the students to chant Hare Kṛṣṇa. Ataḥ śrī-kṛṣṇa-nāmādi. Nāma means after you understand or realize nāma, then you'll understand His qualities, transcendental qualities.
When, in the Vedic scripture, when it is said that the Absolute Truth is nirguṇa . . . nirguṇa means . . . guṇa means quality, and nir means negative. And nir, nir, na arthe. Nir also used to ascertain. So nirguṇa can be used in two senses. The first sense is negative, "no guṇa, no quality," and the second is "it is difficult to ascertain."
So both can be applied in the understanding of the Absolute Truth. How? First thing, He has no quality. He has no quality means He has no material quality. He has no material quality. In the Vedic literature it is said that apāṇi pādo javano grahītā (Śvetāśvatara Upaniṣad 3.19): The Absolute Truth has no hands or legs, but He accepts everything. Now this acceptance . . . suppose if you are giving me something, if I accept, then it is supposed that I have got hands or I have got senses. So when in the Vedic literature it is said that the Absolute Truth has no hand or leg, that means He has no hand and leg as we conceive in this material world.
When we speak of hand, immediately I think "my hand" or "your hand," but this is limited. So when we cannot adjust that God has got hands and also legs . . . in the Upaniṣads it is said that God, the Absolute Truth, Brahman, can walk so fast that even air cannot go so fast. In this way, there are description.
So that means, as stated in the Brahma-saṁhitā, that īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). His form—He has got form undoubtedly—but His form is different. The Māyāvādī philosopher, whenever they think of form, they think in terms of his own form. That is their defect. Therefore it is said in the Bhāgavata, ataḥ śrī-kṛṣṇa-nāmadi. Śrī-kṛṣṇa-nāma is not ordinary nāma, name. Nāma means name. Śrī-kṛṣṇa-nāma is transcendental, absolute.
There is no difference between the name and the person and object. Here, there is difference. The name and the object is different. Water and the name "water" and the substance water—different. I cannot satisfy my thirst simply by chanting "water, water." But by chanting Hare Kṛṣṇa, I can realize God. That is the difference.
Therefore we have to purify our senses. These senses will give you opportunity to hear His transcendental name, to see His transcendental form, to understand His transcendental quality, and so many things. He has got His name, He has got His qualities, He has got His form. Then He has got His associates. Everything. Whatever we see in this material world, they are simply perverted reflection of the reality. Real form is there.
Real name is there in the spiritual world. Just like my name, "such and such," your name, "Mr. John." This "John" is not actually your name, because you are spirit soul, eternal. But this "John" name is in relationship with this temporary body. As soon as this body is finished, the "John" name is finished. Then again, you take another body, you have got another name. Therefore this is not your name.
But Kṛṣṇa, His name in the spiritual world and in this world, the same. His name does not change. Ataḥ śrī-kṛṣṇa-nāmAdi na bhaved grāhyam indriyaiḥ sevonmukhe hi jihvādau (CC Madhya 17.136). By service attitude. Svayam eva sphuraty adaḥ. The name, form, quality, associates, when we are in service attitude, they become revealed to us. It is not that . . . just like we ask you, "What is your name?" So if I ask God, "O God, what is Your name?" God is not subject to our such, I mean to say, challenging. You see? He will not reveal His name. You cannot understand.
If you want to know God by your challenge that, "I can understand, I can see; therefore I shall see God, then I'll . . . " you'll never see Him. You'll never see. God is not under your challenge. Therefore the the qualification of understanding God is surrender. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). And the process of understanding God is from God, not from others. He's so great, how can you understand by your mental speculation?
So here in the Bhagavad-gītā, Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, is revealing Himself by His causeless mercy.