View source for After many, many births of this mental evolutionary process, when actually he becomes wise he becomes God conscious and surrenders to God

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{{compiler|Bhaktavasagovinda}}
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[[Category:After]]
[[Category:Many, Many Births]]
[[Category:This]]
[[Category:Mental]]
[[Category:Evolutionary Process]]
[[Category:Actually]]
[[Category:Become]]
[[Category:Wise]]
[[Category:Become God Conscious]]
[[Category:Surrender]]
[[Category:God]]
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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="1971_Conversations_and_Morning_Walks" class="sub_section" sec_index="4" parent="Conversations_and_Morning_Walks" text="1971 Conversations and Morning Walks"><h3>1971 Conversations and Morning Walks</h3>
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<div id="RoomConversationwithDrWeiroftheMensaSocietySeptember51971London_0" class="quote" parent="1971_Conversations_and_Morning_Walks" book="Con" index="25" link="Room Conversation with Dr. Weir of the Mensa Society -- September 5, 1971, London" link_text="Room Conversation with Dr. Weir of the Mensa Society -- September 5, 1971, London">
<div class="heading">But there is the summum bonum of that realization. That is explained in Bhagavad-gītā: bahūnāṁ janmanām ante, jñānavān māṁ prapadyate (BG 7.19). After many, many births of this mental evolutionary process, when actually he becomes wise he becomes God conscious and surrenders to God. That is real evolution(?). That evolution will go on. But when it comes to the summit, that is God realization. Vāsudevaḥ sarvam iti (BG 7.19). God is cause of all causes. That is final realization. Unless one comes to that point he has not come to the perfection of evolutionary process of the mind and intelligence.
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<span class="link">[[Vanisource:Room Conversation with Dr. Weir of the Mensa Society -- September 5, 1971, London|Room Conversation with Dr. Weir of the Mensa Society -- September 5, 1971, London]]: </span><div class="text"><p style="display: inline;">Dr. Weir: You've heard of the Dalai Lama?</p>
<p>Prabhupāda: Yes. What does he say?</p>
<p>Dr. Weir: Well, his position would be the same as yours. Wouldn't it? In religion?</p>
<p>Mensa Member: You mean the Tibetan Buddhist attitude about the Godhead is the same as the Kṛṣṇas?</p>
<p>Dr. Weir: Yes. They have that same basis.</p>
<p>Prabhupāda: But so far we know that Buddhists they do not believe in God, existence of God.</p>
<p>Dr. Weir: No. They believe in this existence of a "Godness" if you like.</p>
<p>Mensa Member: It's very subjective, the Buddhist point of view in general seems to be very much that of the nineteenth century English rationalist, the agnostic in its visual sense.</p>
<p>Dr. Weir: That's why I say the Unitarian comes closest to it.</p>
<p>Mensa Member: The fact that I got here is impossible to comprehend. (indistinct) in these very brief terms.</p>
<p>Dr. Weir: But if you accept its existence then it's present in everybody. Exactly what you're saying. Whether they utilize it, whether, as you call it, uncovered, or to the degree to which they are conscious of it, is a different thing.</p>
<p>Prabhupāda: Yes. It is a question of consciousness, development of consciousness.</p>
<p>Dr. Weir: That's where your line is so very good in saying that the real evolution of man's mind has been his ability to produce more and more the functions of whatever the mind may be. But the mind is just as indivisible as God. We know what the brain is, but we don't know what the mind is. Yet more and more of it under conscious control instead of being irrationally eruptive(?).</p>
<p>Prabhupāda: But there is the summum bonum of that realization. That is explained in Bhagavad-gītā: bahūnāṁ janmanām ante, jñānavān māṁ prapadyate ([[Vanisource:BG 7.19|BG 7.19]]). After many, many births of this mental evolutionary process, when actually he becomes wise he becomes God conscious and surrenders to God. That is real evolution(?). That evolution will go on. But when it comes to the summit, that is God realization. Vāsudevaḥ sarvam iti ([[Vanisource:BG 7.19|BG 7.19]]). God is cause of all causes. That is final realization. Unless one comes to that point he has not come to the perfection of evolutionary process of the mind and intelligence.</p>
<p>Śyāmasundara: How does our philosophy define mind and intelligence?</p>
<p>Prabhupāda: Mind is instrument. The mind's position is accepting and rejecting. Intellect helps the mind what to reject and what to accept. And that intelligence is of the soul. That ground of intelligence is the soul. First of all bodily concept is gross life, ordinary, like animals, they do not know except the body. Higher than bodily concept of life, the exercise of the mind, mental speculation. That mental speculation is adjusted by intelligence and that intelligence belongs to the soul. Therefore soul is the ultimate and soul is the part and parcel of God. Therefore God is the supreme. So the mental speculation or the evolution of mental exercise when it comes to the summit, that is God realization. Vāsudevaḥ sarvam iti, sa mahātmā sudurlabhaḥ ([[Vanisource:BG 7.19|BG 7.19]]). When one realizes "God is everything," that mahātmā, that great soul is very rare. That is the statement in Bhagavad-gītā. Mahātmā means whose mind is great. The mind is great. He's not thinking ordinary things. He's thinking of greater subject matter. They are called mahātmā, broader minded, broad-minded.</p>
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