View source for I have already explained that because Sri Krsna is the Supreme Personality of Godhead, and because He has got clear vision, and because He has full knowledge, He cannot give us misdirection

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{{terms|"I have already explained that because Sri Krsna is the Supreme Personality of Godhead, and because He has got clear vision, and because He has full knowledge, He cannot give us misdirection"}}
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[[Category:I Have Already (Prabhupada)]]
[[Category:Explain]]
[[Category:Because]]
[[Category:Krsna Is]]
[[Category:Supreme Personality of Godhead]]
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[[Category:Clear]]
[[Category:Vision]]
[[Category:Full Knowledge]]
[[Category:Cannot]]
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[[Category:Misdirected]]
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG212NewYorkMarch91966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="53" link="Lecture on BG 2.12 -- New York, March 9, 1966" link_text="Lecture on BG 2.12 -- New York, March 9, 1966">
<div class="heading">I have already explained that because Śrī Kṛṣṇa is the Supreme Personality of Godhead, and because He has got clear vision, and because He has full knowledge, He cannot give us misdirection. And what is given, that is perfect.
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<span class="link">[[Vanisource:Lecture on BG 2.12 -- New York, March 9, 1966|Lecture on BG 2.12 -- New York, March 9, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">I'll, I'll, I'll give you, I'll give you the exact meaning. Na tu eva aham: "Neither Myself." Aham means "myself." Jātu. Jātu means "at any time." At any time means present, past, future. Jātu kadācit. Kadācit means "at any time." Nāsam: "Not that we did not exist." So na tvam. So this aham, "myself and yourself," na ime, "neither these janādhipāḥ, all these kings." Now, this plural: "Myself," first person, "yourself," second person, "and these janādhipāḥ," third person. Na caiva na bhaviṣyāmaḥ: "It is not that in future also we shall not exist like this, Myself, yourself and all these." You see? Sarve. Now, here it is called sarve. They never becomes one. Sarve means all, plural number. Here means janādhipāḥ. "As they are now plural numbers, Myself, yourself, and they, similarly, in future also, we shall remain like that. We shall remain like that." Sarve vayam ataḥ param: "After this." This is the clear version of number—you can note down—number twelve verse of the Second Verse, er, Chapter of Bhagavad-gītā.</p>
<p>Now, now I have already explained that because Śrī Kṛṣṇa is the Supreme Personality of Godhead, and because He has got clear vision, and because He has full knowledge, He cannot give us misdirection. And what is given, that is perfect. So we have to believe that in future, even after liberation... Now, one thing we must also explain—the liberation, the conception of liberation. So there are different, five kinds of liberation. One of them, liberation, is to become one with the Lord, one with the Supreme. That is called sāyujya-mukti, to merge into the existence of, of the Supreme. That is also another. That is one of the five liberations. That is not the only liberation. That means we all individual beings, we are individual constitutionally. God is the father or creator or whatever, or the source of all life, or source of our existence. Whatever you like, you can say. So we have, we have been created in that way. Eko bahu syāma. God has become many. This is also version of the Vedas that many, all these many, we are also god. Just like the fire diffuses its sparks. The sparks coming out of the fire, it is the..., they are also part and parcel of the fire. Similarly we, we are all parts and parcels of the Supreme. Now, He wanted to become many. He wanted to become many, so He has become many, and we are that many. So we are not different from God. We are not different from God, but because He wanted to become many, so we have become many. Now, thing is, when God wanted to become many, there must be some purpose behind this. Otherwise, why did He like to become many? He was one, one without second. That's all right. But why did He become many?</p>
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