View source for One should be intelligent enough to know the source of all knowledge, who is the cause of all causes and the only object for meditation in all types of yoga practices. When the cause of all causes becomes known, then everything knowable becomes known

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{{terms|"one should be intelligent enough to know the source of all knowledge, who is the cause of all causes and the only object for meditation in all types of yoga practices. When the cause of all causes becomes known, then everything knowable becomes known"}}
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[[Category:One Should]]
[[Category:Should Be]]
[[Category:Intelligent Enough]]
[[Category:To Know]]
[[Category:Source of Knowledge]]
[[Category:All]]
[[Category:Who Is]]
[[Category:Cause of all Causes]]
[[Category:Only]]
[[Category:Object]]
[[Category:Meditation]]
[[Category:Type Of]]
[[Category:Yoga Practice]]
[[Category:When]]
[[Category:Become]]
[[Category:Known]]
[[Category:Everything]]
[[Category:Knowable]]
[[Category:1973 Pages Needing Audio]]
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<h2>Conversations and Morning Walks</h2>
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<h3>1973 Conversations and Morning Walks</h3>
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One should be intelligent enough to know the source of all knowledge, who is the cause of all causes and the only object for meditation in all types of yoga practices. When the cause of all causes becomes known, then everything knowable becomes known, and nothing remains unknown.
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[[Vanisource:730723 - Conversation B - London|730723 - Conversation B - London]]
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Mr. Williams: I've got a copy of your book, sent me.

Prabhupada: Bhagavad-gita As It Is?

Mr. Williams: Yes.

Prabhupada: Ah. (to devotee:) You can come here, sit down here. Yes. Find out this verse: jnanam te sa-vijnanam pravaksyamy anasuyave.

Pradyumna:

    jnanam te 'ham sa-vijnanam 
    idam vaksyamy asesatah 
    yaj jnatva neha bhuyo 'nyaj 
    jnatavyam avasisyate 
    (BG 7.2) 

"I shall now declare unto you in full this knowledge, both phenomenal and noumenal, by knowing which there shall remain nothing further to be known."

Prabhupada: Hmm. What is the purport?

Pradyumna: "Complete knowledge includes knowledge of the phenomenal world and the spirit behind it. The source of both of them is transcendental knowledge. The Lord wants to explain the above-mentioned system of knowledge because Arjuna is Krsna's confidential devotee and friend. In the beginning of the Fourth Chapter this explanation was given by the Lord, and it is again confirmed here: complete knowledge can be achieved only by a devotee of the Lord directly from the Lord in disciplic succession.

Therefore one should be intelligent enough to know the source of all knowledge, who is the cause of all causes and the only object for meditation in all types of yoga practices. When the cause of all causes becomes known, then everything knowable becomes known, and nothing remains unknown. The Vedas say, yasmin vijnate sarvam eva vijnatam bhavanti."

Prabhupada: Hmm. Yasmin vijnate sarvam eva vijnatam bhavanti (Mundaka Upanisad 1.3): simply by knowing the Supreme, everything is known. Everything becomes known. Yasmin vijnate sarvam eva vijnatam bhavanti. What is the next verse?

Pradyumna:

    manusyanam sahasresu 
    kascid yatati siddhaye 
    yatatam api siddhanam 
    kascin mam vetti tattvatah 
    (BG 7.3) 

"Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth."

Prabhupada: Hmm. So…

Mr. Williams: You've done a wonderful work through the translation of these things, to the extent that you have done it, a thousand pages of it.

Prabhupada: Yes.

Mr. Williams: And I have been reading this in the last few days.

Prabhupada: Hmm.

Mr. Williams: But I got the book on Monday, so I have not had time to read as much as I wanted to, but I shall. I'll read the whole thing.

Prabhupada: Yes.

Mr. Williams: And you have got the translations there.

Prabhupada: Yes.

Mr. Williams: The word-for-word translation.

Prabhupada: Transliteration also. So you can chant the verse also by roman transliteration. So our proposition is the sufferings of the people, four kinds of sufferings… There are three kinds of sufferings, material miseries: adhyatmika, adhibhautika, adhidaivika. Adhyatmika means concerning the body and the mind there are sufferings - everyone has experienced. Concerning the body and mind there are sufferings, and there are sufferings imposed by other living entity. This is called adibhautika.
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