View source for Would it be possible to say that all the religions are, as it were, aspects of the personality of Krsna?

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[[Category:Questions asked to Srila Prabhupada]]
[[Category:Questions asked to SP... 1976]]
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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1976_Conversations_and_Morning_Walks" class="sub_section" sec_index="9" parent="Conversations_and_Morning_Walks" text="1976 Conversations and Morning Walks"><h3>1976 Conversations and Morning Walks</h3>
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<div id="EveningDarsanaJuly61976WashingtonDC_0" class="quote" parent="1976_Conversations_and_Morning_Walks" book="Con" index="187" link="Evening Darsana -- July 6, 1976, Washington, D.C." link_text="Evening Darsana -- July 6, 1976, Washington, D.C.">
<div class="heading">No, our definition of religion is that religion is the word or the law given by God. That is religion.
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<span class="link">[[Vanisource:Evening Darsana -- July 6, 1976, Washington, D.C.|Evening Darsana -- July 6, 1976, Washington, D.C.]]: </span><div class="text"><p style="display: inline;">Guest (4): I'd like to ask a question, but I'm a little bit timid about doing so, but I will ask it. Would it be possible to think of.... Well, first I have to say that I tend to think of religions as personalities. Would it be possible...</p>
<p>Prabhupāda: Why?</p>
<p>Guest (3): All the religions.</p>
<p>Prabhupāda: No, no, why you think like that? You are not authority.</p>
<p>Guest (4): I merely say that I do. I don't say that I'm right to do so. I don't say why, I simply do.</p>
<p>Prabhupāda: This is due to our limited knowledge. Because I am a person, I have got my limited knowledge. I am thinking of God, "If God is a person, then He has limited knowledge." That means I am bringing God to my level. That is my defect. We say God is all-powerful, almighty, still He cannot become a person. Why do you think that? If He is almighty, He can become person. Then why do you deny it?</p>
<p>Guest (4): I don't.</p>
<p>Prabhupāda: Then there is no question, you see.</p>
<p>Guest (4): But I still want to ask a question, not that it's a right question, but I do want to ask it. I'm not sure that I can formulate it, but it would be a little like this, maybe. Uh, uh, well, maybe I don't have to ask it. I'll skip it. (laughter)</p>
<p>Prabhupāda: No, you are Christian?</p>
<p>Guest (4): No. I am...</p>
<p>Prabhupāda: You are not Christian? Whatever you may be...</p>
<p>Guest (4): Would it be possible to say—this is my question-would it be possible to say that all the religions are, as it were, aspects of the personality of Kṛṣṇa?</p>
<p>Prabhupāda: No, our definition of religion is that religion is the word or the law given by God. That is religion.</p>
<p>Guest (4): Yes, but then there are these religions. There's more than one.</p>
<p>Prabhupāda: First of all, we have to agree on the principle. Religion means the word of God or the law given by God. That is religion.</p>
<p>Guest (4): But I go into a Catholic Church and I feel a different environmental personality from the environmental personality I feel when I come here. Or, and, if I'm looking for God, which I think is here, I feel God, certainly I feel it very strongly, in your person—well, that's a brutal thing to say, but I do—and that is...</p>
<p>Prabhupāda: That we have already explained. Because every living entity is part and parcel of God, so just like the particle of gold, the gold is there. There is no doubt about it.</p>
<p>Guest (4): Yes, but sometimes you feel it more than at other times.</p>
<p>Prabhupāda: That may be big particle or small particle. But particle there may be different sizes, that is another thing, but as soon as you get a particle, the gold is already there. Similarly, whenever you find any living entity, God is there.</p>
<p>Guest (4): That certainly answers my question then. It really does. Thank you.</p>
<p>Prabhupāda: And actually God is there with the living entity, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61|BG 18.61]]). He particularly pointed out, "Here is God within their core of the heart." Now the yogis, they try to find out God in his body, that is called meditation. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ ([[Vanisource:SB 12.13.1|SB 12.13.1]]). This is process of the yogis, to find out God within himself. In the Bhagavad-gītā it is also stated jagatvena, tat tvena (?) Find out. So God is everywhere, there is no doubt about it. Within you, within me, within the atom, everywhere. Aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi (Bs. 5.35). That is explained in the Bhagavad-gītā also, mayā tatam idaṁ sarvam, "I am everywhere." So God is everywhere, that is God's omnipresence, omnipotency. But still God has His actual position. Na cāhaṁ teṣv avasthitaḥ. </p>
:mayā tatam idaṁ sarvaṁ
:jagad avyakta-mūrtinā
:mat-sthāni sarva-bhūtāni
:na cāhaṁ teṣv avasthitaḥ
:([[Vanisource:BG 9.4|BG 9.4]])
<p>So this is a great science. If we understand, then we can understand what is God, what is His position, how He is great, everything. That is His greatness. Although He is in His own abode, still, He is everywhere. That is His greatness. I am here, I am not in my bedroom, but about God it is said, goloka eva nivasaty akhilātmā-bhuto (Bs. 5.37). That is God. He is far, far away from our, this planet. There is a planet, goloka eva nivasaty. He's there, but still He is everywhere. That is His greatness. That is the distinction between Him and us. We are in one place, but we are not all-pervading. In another verse it is explained, kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata kṣetra-kṣetrajñayor ([[Vanisource:BG 13.3|BG 13.3]]). Kṣetra kṣetrajñaḥ. The living entity is kṣetrajñāḥ, one who knows about his body. The body is called kṣetra, field, field of activities. I am working with this body. The cat is working with his body, dog is working with his body, mosquito is working with his body. The body is the field of activity, and the soul within the body is the owner of the body, or occupier of the body, not owner. So God is also with him. Therefore He says kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata. God is present along with the living entity, I or you, in everything. I know the pains and pleasure of my body, you know the pains and pleasure of your body, but God knows the pains and pleasure of your body, my body, his body, this body, that body. That is the difference between God and you. These things are explained. Go on, read it.</p>
<p>Puṣṭa Kṛṣṇa:</p>
:kṣetra-jñam cāpi māṁ viddhi
:sarva-kṣetreṣu bhārata
:kṣetra-kṣetrajñayor jñānaṁ
:yat taj jñānaṁ mataṁ mama
<p> Translation: "O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its owner is called knowledge. That is My opinion."</p>
<p>Prabhupāda: That is greatness. This is the distinction. God is great. I know about my body, you know about your body, but God knows about your body and my body and his body and every... That is greatness. That is explained. That is the distinction. I am small, He is great. I cannot think beyond the scope of this body, or little more. But he knows everything. Vedāhaṁ samatītāni ([[Vanisource:BG 7.26|BG 7.26]]). That is His greatness. So in this way, we study the greatness of God, then we can understand what is God and what is not God.</p>
<p>Guest (4): Thanks.</p>
<p>Prabhupāda: What is the purport?</p>
<p>Puṣṭa Kṛṣṇa: "While discussing the subject of this body and the owner of the body, the soul and the Supersoul, we shall find three different topics of study: the Lord, the living entity, and matter. In every field of activities, in every body, there are two souls: the individual soul and the Supersoul. Because the Supersoul is the plenary expansion of the Supreme Personality of Godhead, Kṛṣṇa, Kṛṣṇa says, 'I am also the knower, but I am not the individual owner of the body. I am the superknower. I am present in every body as the Paramātmā, or Supersoul.' One who studies the subject matter of the field of activity and the knower of the field very minutely, in terms of this Bhagavad-gītā, can attain to knowledge. The Lord says: 'I am the knower of the field of activities in every individual body.' The individual may be the knower of his own body, but he is not in knowledge of other bodies. The Supreme Personality of Godhead, who is present as the Supersoul in all bodies, knows everything about all bodies. He knows all the different bodies of all the various species of life. A citizen may know everything about his patch of land, but the king knows not only his palace but all the properties possessed by the individual citizens. Similarly, one may be the proprietor of the body individually, but the Supreme Lord is the proprietor of all bodies. The king is the original proprietor of the kingdom, and the citizen is the secondary proprietor. Similarly, the Supreme Lord is the supreme proprietor of all bodies. The body consists of the senses. The Supreme Lord is Hṛṣīkeśa, which means controller of the senses. He is the original controller of the senses just as the king is the original controller of all the activities of the state, and the citizens are secondary controllers. The Lord also says: 'I am also the knower.' This means that He is the superknower; the individual soul knows only his particular body. In the Vedic literature, it is stated as follows:</p>
:kṣetrāṇi hi sarīrāṇi
:bījaṁ cāpi śubhāśubhe
:tāni vetti sa yogātmā
:tataḥ kṣetrajña ucyate
<p>(break) This body is called the kṣetra, and within it dwells the owner of the body and the Supreme Lord, who knows both the body and the owner of the body. Therefore He is called the knower of all fields. The distinction between the field of activities, the owner of activities, and the supreme owner of activities is described as follows. Perfect knowledge of the constitution of the body, the constitution of the individual soul, and the constitution of the Supersoul is known in terms of Vedic literature as jñānam. That is the opinion of Kṛṣṇa. To understand both the soul and the Supersoul as one yet distinct is knowledge. One who does not understand the field of activity activity and the knower of activity is not in perfect knowledge. One has to understand the position of prakṛti (nature), and puruṣa (the enjoyer of the nature), and īśvara (the knower who dominates or controls nature and the individual soul). One should not confuse the three in their different capacities. One should not confuse the painter, the painting and the easel. This material world, which is the field of activities, is nature, and the enjoyer of nature is the living entity, and above them both is the supreme controller, the Personality of Godhead. It is stated in the Vedic language: bhoktā bhogyaṁ preritaraṁ ca matvā sarvaṁ proktaṁ tri-vidhaṁ brahmam etat. There are three Brahman conceptions: prakṛti is Brahman as the field of activities, and the jīva (individual soul) is also Brahman and is trying to control material nature, and the controller of both of them is also Brahman, but He is the factual controller."</p>
<p>Prabhupāda: Therefore, He is called Param Brahman. Sarvaṁ khalv idaṁ brahma. Everything is Brahman, but He is Param Brahman. That is accepted by Arjuna, paraṁ brahma paraṁ brahma pavitram.</p>
<p>Puṣṭa Kṛṣṇa: "In this chapter it will also be explained that out of the two knowers, one is fallible and the other is infallible; one is superior and the other subordinate. One who understands the two knowers of the field to be one and the same contradicts the Supreme Personality of Godhead, who states here very clearly that 'I am also the knower of the field of activity.' One who misunderstands a rope to be a serpent is not in knowledge."</p>
<p>Prabhupāda: He says "I am also." Ksetrajñaṁ ca. Ca means "also." They are two. Individual, kṣetrajñaḥ, and the collective, kṣetrajñaṁ ca. There is kṣetrajñam, I am also there. They are two, not one. Ksetrajñaṁ cāpi ca api, kṣetra-jñaṁ cāpi māṁ viddhi. As soon as there is ca, "and," then there are two. Not one. One is subordinate and one is supreme. Therefore He is addressed, paraṁ brahma. Brahma..., jīva is also Brahman. But He is Param Brahman. Paramātmā: Jīva is also ātmā, but He is Paramātmā. Parameśvara: jīva is also īśvara, but He is Parameśvara. Īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). This is Vedic version. There are īśvaras, controllers, many controllers, but parama controller, Parameśvara, is Kṛṣṇa.</p>
:īśvaraḥ paramaḥ kṛṣṇaḥ
:sac-cid-ānanda-vigrahaḥ
:anādir ādir govindaḥ
:sarva-kāraṇa kāraṇam
:(Bs. 5.1)
<p>That is confirmed in the Bhagavad-gītā, aham adir hi devanam... (Bg 10.2).</p>
:ahaṁ sarvasya prabhavo
:mattaḥ sarvaṁ pravartate
:iti matvā bhajante māṁ
:budhā bhāva-samanvitāḥ
:([[Vanisource:BG 10.8|BG 10.8]])
<p> He is Param Brahma, He is the supreme great. You study and then you will understand. But without understanding, if we take that He is also a human being, that is mistake. Paraṁ bhāvam ajānanto mama bhuta-maheśvaram ([[Vanisource:BG 9.11|BG 9.11]]). "He does not know what is My background, he's a mūḍha." Therefore mūḍha, avajānanti māṁ mūḍhā. We should not remain a mūḍha; we should be intelligent to understand Kṛṣṇa. And that is possible only through bhakti. Kṛṣṇa specifically mentions, bhaktyā mām abhijānāti ([[Vanisource:BG 18.55|BG 18.55]]). He never says, "By jñāna, yoga, karma, one can understand Me." No. Bhakti. Bhakto si, "You will understand, Arjuna, because you are My bhakta." That is first qualification to understand Kṛṣṇa. Tad viddhi praṇipātena paripraśnena ([[Vanisource:BG 4.34|BG 4.34]]). A bhakta is submissive. And nondevotees, they are not submissive. They are so proud that they say "I am Bhagavān, I am God." So that attitude will not help to understand. (Prabhupāda converses in Hindi with an Indian lady about how one does not have to renounce family life to understand Kṛṣṇa.) He says paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān ([[Vanisource:BG 10.12|BG 10.12]]). He understands perfectly. There is no question of gṛhastha or sannyāsī. It is a question of understanding. And Arjuna is gṛhastha, politician, fighter, and still he is selected to understand Bhagavad-gītā. So gṛhastha. (Hindi) ...in gṛhastha life or sannyāsī, Caitanya Mahāprabhu also says like that, :kibā vipra kibā śūdra nyāsī kene naya. (Hindi) I shall speak in English so that others.... Kibā vipra, whether one is a brāhmaṇa, kibā śūdra, or whether he is a śūdra, nyāsī kene naya, or whether he is a sannyāsī. That means whether he is a gṛhastha or brāhmaṇa, or.... There are eight varṇāśrama—brāhmaṇa, kṣatriya, vaiśya, śūdra, and brahmacārī, gṛhastha, vānaprastha, whatever he may be, out of these eight categories.</p>
:kibā vipra kibā śūdra nyāsī kene naya
:yei kṛṣṇa-tattva-vettā, sei 'guru' haya
:([[Vanisource:CC Madhya 8.128|CC Madhya 8.128]])
<p>Anyone who understands Kṛṣṇa perfectly, he is guru. Just like Arjuna is our guru, but he's a gṛhastha, he's a soldier, he's a kṣatriya. He's neither brāhmaṇa nor sannyāsī nor Vedantist, nothing of the sort. But he knows Kṛṣṇa. Therefore he is guru. So gṛhastha (Hindi). Śravaṇam, this is the first step of bhakti. Hear about Kṛṣṇa from the right source. Otherwise you will be misguided. Therefore Kṛṣṇa recommends, tad viddhi praṇipātena paripraśnena sevayā ([[Vanisource:BG 4.34|BG 4.34]]). You have to go to a person where you can surrender. (Hindi)</p>
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