View source for No religious system in this world has got any clear conception of God. But in this Krsna consciousness movement, it is not actually a so-called religious movement, but it is an educational movement to give information to the human society about God

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{{terms|"no religious system in this world has got any clear conception of God. But in this Krsna consciousness movement, it is not actually a so-called religious movement, but it is an educational movement to give information to the human society about God"}}
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[[Category:Religious System]]
[[Category:In This World]]
[[Category:Clear Conception]]
[[Category:Conception of God]]
[[Category:Krsna Consciousness Movement]]
[[Category:It Is Not]]
[[Category:Actually]]
[[Category:So-called]]
[[Category:Educational]]
[[Category:Give]]
[[Category:Human Society]]
[[Category:Information about God]]
[[Category:Pages Needing Audio - SHARMISTHA]]
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<h2>Conversations and Morning Walks</h2>
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<h3>1976 Conversations and Morning Walks</h3>
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Kṛṣṇa consciousness movement means that we are presenting Kṛṣṇa as the Supreme Personality of Godhead. Every religion has conception of God, but no religious system in this world has got any clear conception of God. But in this Kṛṣṇa consciousness movement, it is not actually a so-called religious movement, but it is an educational movement to give information to the human society about God.
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[[Vanisource:760725 - Conversation - London|760725 - Conversation - London]]
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When Arjuna understood Bhagavad-gītā, he addressed Kṛṣṇa, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān ([[Vanisource:BG 10.12-13 (1972)|BG 10.12]]). Paraṁ brahma. They are anxious to realize Brahman, that I . . . ahaṁ brahmāsmi. Ahaṁ brahmāsmi does not mean that, "I am Paraṁ Brahman." I am individual part and parcel of Brahman. Similarly, ātmā, Paramātmā; īśvara, Parameśvara. We should understand this distinction between ātmā, Paramātmā; Brahman, Para-brahman; īśvara, Parameśvara. So in the Vedic literature it is said, īśvaraḥ paramaḥ kṛṣṇaḥ (BS 5.1). Īśvara. Īśvara means controller. Every one of us, we are controller, either I control over my family or in my office or in my country. In this way everyone is a controller. I may be a controller. Not may be; in my limited jurisdiction I am also controller. You are also controller. So I may be a little greater controller, you may be smaller controller and somebody may be greater than me. So in this way, if you study controllers, different types of controller, you'll find there is junior and senior. The same person is senior controller in the family, but in the office he's the junior controller. The same person is junior and senior at the same time. Somewhere he is junior, somewhere he is senior. In this way, if you study all different types of controller, you'll see there is duality of controls. But when you approach somebody that He's simply controller—He's not by controlled by others—that is Kṛṣṇa. This is analytical study of the Supreme Personality of Godhead.

So they have studied, all these Vedic scholars, especially Lord Brahmā. This is the statement of Lord Brahmā. Not only Lord Brahmā—Vyāsadeva, Nārada and recently big, big ācāryas, Rāmānujācārya, Madhvācārya, Nimbārka, Viṣṇu Svāmī, even Śaṅkarācārya, and latest, five hundred years ago, Lord Caitanya—everyone has accepted Kṛṣṇa as the supreme controller. And in the dictionary you'll find what is religion. Religion means to accept a supreme controller. That is religion. So in the Śrīmad-Bhāgavatam also it is said, dharmaṁ tu sākṣād bhagavat-praṇītam ([[Vanisource:SB 6.3.19|SB 6.3.19]]). Dharma means the controlling laws given by God. That is called dharma. So real dharma . . . from all Vedic scriptures, from the version of all authorities, it is confirmed that īśvaraḥ paramaḥ kṛṣṇaḥ (BS 5.1): "Kṛṣṇa is the supreme controller. Kṛṣṇa is the Supreme Personality of Godhead."

So this Kṛṣṇa consciousness movement means that we are presenting Kṛṣṇa as the Supreme Personality of Godhead. Every religion has conception of God, but no religious system in this world has got any clear conception of God. But in this Kṛṣṇa consciousness movement, it is not actually a so-called religious movement, but it is an educational movement to give information to the human society about God that, "Here is God." You are searching after God, and somebody, in disappointment, saying that, "God is dead." God is neither dead, nor it is fictitious, but it is factual, and here is this God, Kṛṣṇa. Kṛṣṇas tu bhagavān svayam ([[Vanisource:SB 1.3.28|SB 1.3.28]]). This is the verdict of the Vedic literature. There are may be many other gods. They are expansion of the original Personality of Godhead. If anyone is interested to study the science of God, you'll find it in the Vedic literature, how Kṛṣṇa expands by His plenary portion in different names of God. It is confirmed in the Brahma-saṁhitā, advaitam acyutam anādim ananta-rūpam (BS 5.33). That Absolute Truth is advaita, without any duality; acyuta, infallible. Advaita, acyuta, anādi. Everything has got its beginning, anything you . . . that is our material conception, because we have got the experience—anything we take, it has got a beginning. But Kṛṣṇa, He is described, advaita, acyuta, anādi: "He has no beginning." And in another place it is also said:

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:īśvaraḥ paramaḥ kṛṣṇaḥ
:sac-cid-ānanda-vigrahaḥ
:anādir ādir govindaḥ
:sarva-kāraṇa-kāraṇam 
:(BS 5.1)
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Kāraṇam is the beginning. So just like my father is the cause of my personality; father, his father is the cause of his personality; in this way you try to find out the cause of the cause. You'll find Kṛṣṇa as the cause of all causes. Sarva-kāraṇa-kāraṇam. Everything must be caused by something. Cause and effect. So the śāstra gives the verdict that Kṛṣṇa is the cause of all causes.
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