View source for SB 01.01.01 janmady asya yatah... cited (Lec Others)

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{{terms|"Janmady asya yatah"|"abhijnah svarat"|"adi-kavaye"|"adi-kavi"|"dhamna svena nirasta-kuhakam"|"janmady asya yato"|"satyam param dhimahi"|"tejo-vari-mrdam"|"tene brahma hrda"|"tri-sargo 'mrsa"}}
{{notes|VedaBase query: "1.1.1" or "abhijnah svarat" or "adi-kavaye" or "adi-kavi" or "dhamna svena nirasta-kuhakam" or "janmady asya yato" or "satyam param dhimahi" or "tejo-vari-mrdam" or "tene brahma hrda" or "tri-sargo mrsa"}}
{{compiler|MadhuGopaldas|JayaNitaiGaura}}
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{{first|05Apr11}}
{{last|14Apr11}}
{{totals_by_section|BG=0|SB=0|CC=0|OB=0|Lec=159|Con=0|Let=0}}
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[[Category:Srimad-Bhagavatam Canto 01 - Cited Verses]]
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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="Nectar_of_Devotion_Lectures" class="sub_section" sec_index="2" parent="Lectures" text="Nectar of Devotion Lectures"><h3>Nectar of Devotion Lectures</h3>
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<div id="TheNectarofDevotionBombayDecember281972_0" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="9" link="The Nectar of Devotion -- Bombay, December 28, 1972" link_text="The Nectar of Devotion -- Bombay, December 28, 1972">
<span class="link">[[Vanisource:The Nectar of Devotion -- Bombay, December 28, 1972|The Nectar of Devotion -- Bombay, December 28, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Guru means "heavy," or "superior." That is the law. So our process of Vedic knowledge is that we get knowledge from the superior just like Brahmā, Lord Brahmā. He's the first, original creature, within this universe. And he got knowledge from God, Kṛṣṇa, the Absolute. The Vedas means the knowledge which he heard... Tene brahma hṛdā ādi-kavaye. So there is sampradāya. Brahmā imparted this knowledge to Nārada. Nārada imparted this knowledge to Vyāsadeva. Evaṁ paramparā. That, this is our process of knowledge. We get knowledge from the superior. Everyone gets knowledge from the superior. Nobody gets knowledge automatically.</p>
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<div id="TheNectarofDevotionBombayDecember281972_1" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="9" link="The Nectar of Devotion -- Bombay, December 28, 1972" link_text="The Nectar of Devotion -- Bombay, December 28, 1972">
<span class="link">[[Vanisource:The Nectar of Devotion -- Bombay, December 28, 1972|The Nectar of Devotion -- Bombay, December 28, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Tad vijñānārthaṁ sa gurum eva abhigacchet. Guru means "heavy," or "superior." That is the law. So our process of Vedic knowledge is that we get knowledge from the superior just like Brahmā, Lord Brahmā. He's the first, original creature, within this universe. And he got knowledge from God, Kṛṣṇa, the Absolute. The Vedas means the knowledge which he heard... Tene brahma hṛdā ādi-kavaye. So there is sampradāya. Brahmā imparted this knowledge to Nārada. Nārada imparted this knowledge to Vyāsadeva. Evaṁ paramparā.</p>
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<div id="TheNectarofDevotionBombayDecember281972_2" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="9" link="The Nectar of Devotion -- Bombay, December 28, 1972" link_text="The Nectar of Devotion -- Bombay, December 28, 1972">
<span class="link">[[Vanisource:The Nectar of Devotion -- Bombay, December 28, 1972|The Nectar of Devotion -- Bombay, December 28, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Our Vedic civilization, all the great ācāryas, teachers, they accept knowledge from the Vedas. Because we accept it, Veda is perfect. Sometimes they say that Vedas are also written by human beings. No. It is not written by human being. It is heard. Therefore it is called śruti. So tene brahma hṛdā ādi-kavaye. The knowledge, Vedic knowledge was first impregnated by the Supreme Lord in the heart of Brahmā.</p>
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<div id="TheNectarofDevotionBombayJanuary11973_3" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="12" link="The Nectar of Devotion -- Bombay, January 1, 1973" link_text="The Nectar of Devotion -- Bombay, January 1, 1973">
<span class="link">[[Vanisource:The Nectar of Devotion -- Bombay, January 1, 1973|The Nectar of Devotion -- Bombay, January 1, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">But at the present moment, it is being pervertedly reflected. Just like love between Kṛṣṇa and Mother Yaśodā, that love is reflected here also between the mother and the child, the same love. Because unless there is love in the Absolute, there cannot be any exhibition of love in the relative world. The Vedānta-sūtra says, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). The, everything is emanating from the Absolute. So there is love.</p>
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<div id="TheNectarofDevotionBombayJanuary11973_4" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="12" link="The Nectar of Devotion -- Bombay, January 1, 1973" link_text="The Nectar of Devotion -- Bombay, January 1, 1973">
<span class="link">[[Vanisource:The Nectar of Devotion -- Bombay, January 1, 1973|The Nectar of Devotion -- Bombay, January 1, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">One who knows this tree, he knows the Vedas. That means the Vedas says, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). That is the Vedānta-sūtra. Wherefrom this material world is coming? That is Absolute Truth. The atheist class men, they cannot think that there is a cause. In the Sixteenth Chapter of the Bhagavad-gītā: jagad āhur anīśvara. Jagad āhur anīśvara. What is that? Find out. Sixteenth Chapter. They say that this material cosmic manifestation, manifestation, this world is...</p>
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<div id="TheNectarofDevotionBombayJanuary11973_5" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="12" link="The Nectar of Devotion -- Bombay, January 1, 1973" link_text="The Nectar of Devotion -- Bombay, January 1, 1973">
<span class="link">[[Vanisource:The Nectar of Devotion -- Bombay, January 1, 1973|The Nectar of Devotion -- Bombay, January 1, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This is asuric argument, or the demoniac argument. But the Vedas says, "No." Vedas says that janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). There is original. Absolute Truth, or God, is He from (whom) everything emanates. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). And that God must be sentient. He's not zero. Not zero. The śūnyavādi. He has got brain. He's person. That is explained. The Vedānta-sūtra says, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Now they, that Absolute Truth, from where everything is emanating, is discussed in the beginning of the Śrīmad-Bhāgavatam. Therefore Bhāgavatam is accepted as the real commentary on the Vedānta-sūtra. Real commentary.</p>
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<div id="TheNectarofDevotionBombayJanuary21973_6" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="13" link="The Nectar of Devotion -- Bombay, January 2, 1973" link_text="The Nectar of Devotion -- Bombay, January 2, 1973">
<span class="link">[[Vanisource:The Nectar of Devotion -- Bombay, January 2, 1973|The Nectar of Devotion -- Bombay, January 2, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">But Kṛṣṇa says, "No, there is nothing beyond." Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya, mayi sūtre gaṇā iva ([[Vanisource:BG 7.7 (1972)|BG 7.7]]). "Everything is resting on Me." Ahaṁ sarvasya prabhavaḥ ([[Vanisource:BG 10.8 (1972)|BG 10.8]]). The Vedānta says, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Janma sthiti laya, where it is staying, where it is being conducted, that is Brahman. So Kṛṣṇa answers this question that ahaṁ sarvasya prabhavo ([[Vanisource:BG 10.8 (1972)|BG 10.8]]). He's the Supreme Brahman.</p>
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<div id="TheNectarofDevotionBombayJanuary41973_7" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="15" link="The Nectar of Devotion -- Bombay, January 4, 1973" link_text="The Nectar of Devotion -- Bombay, January 4, 1973">
<span class="link">[[Vanisource:The Nectar of Devotion -- Bombay, January 4, 1973|The Nectar of Devotion -- Bombay, January 4, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">There are... Kṛṣṇa is the root. Ahaṁ sarvasya prabhavo ([[Vanisource:BG 10.8 (1972)|BG 10.8]]). Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). He's the root. But we are neglecting the root. We are trying to pour water in the leaves. The leaf will dry, and his labor will be frustrated. That is happening. So-called humanitarian service, social service, without any touch with Kṛṣṇa... Just like watering on the tree without touching the root—it is useless labor.</p>
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<div id="TheNectarofDevotionVrndavanaOctober311972_8" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="28" link="The Nectar of Devotion -- Vrndavana, October 31, 1972" link_text="The Nectar of Devotion -- Vrndavana, October 31, 1972">
<span class="link">[[Vanisource:The Nectar of Devotion -- Vrndavana, October 31, 1972|The Nectar of Devotion -- Vrndavana, October 31, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So real guru is Kṛṣṇa. Kṛṣṇa... Aham eva āsam agre. Kṛṣṇa existed before the creation. Then He made His representative, Brahmā. Tene brahma hṛdā ādi-kavaye. He instructed the original guru, Brahmā. Because there was no other living creature, except Brahmā, in the beginning of creation, and He instructed Brahmā. Tene brahma hṛdā ādi-kavaye. There are other versions in the Vedas, that He instructed Brahmā. So therefore, the original guru is Kṛṣṇa. The same guru, Kṛṣṇa, is instructing Arjuna also. Kṛṣṇa became guru of Arjuna. Arjuna accepted Him guru: śiṣyas te 'ham ([[Vanisource:BG 2.7 (1972)|BG 2.7]]).</p>
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<div id="TheNectarofDevotionVrndavanaNovember131972_9" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="42" link="The Nectar of Devotion -- Vrndavana, November 13, 1972" link_text="The Nectar of Devotion -- Vrndavana, November 13, 1972">
<span class="link">[[Vanisource:The Nectar of Devotion -- Vrndavana, November 13, 1972|The Nectar of Devotion -- Vrndavana, November 13, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">He told Him that "I can understand, without Your Lordship, nobody can mitigate all the doubts in my mind." Tasmād guruṁ prapadyeta ([[Vanisource:SB 11.3.21|SB 11.3.21]]). Śiṣyas te 'haṁ śādhi mām ([[Vanisource:BG 2.7 (1972)|BG 2.7]]). Therefore original spiritual master is Kṛṣṇa. Kṛṣṇa is original spiritual master. Tene brahma hṛdā ādi-kavaye. Kṛṣṇa first instructed Brahma, Ādi-kavi. From Brahma, we have got these Vedas, Vedic knowledge. Therefore, Kṛṣṇa is the original spiritual master.</p>
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<div id="Sri_Caitanya-caritamrta_Lectures" class="sub_section" sec_index="3" parent="Lectures" text="Sri Caitanya-caritamrta Lectures"><h3>Sri Caitanya-caritamrta Lectures</h3>
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<div id="LectureonCCAdilila15MayapurMarch291975_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="5" link="Lecture on CC Adi-lila 1.5 -- Mayapur, March 29, 1975" link_text="Lecture on CC Adi-lila 1.5 -- Mayapur, March 29, 1975">
<span class="link">[[Vanisource:Lecture on CC Adi-lila 1.5 -- Mayapur, March 29, 1975|Lecture on CC Adi-lila 1.5 -- Mayapur, March 29, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So when Kṛṣṇa wants to enjoy—the enjoy means these loving affairs between man and woman—that is a fact. That is not an artificial thing. Śrīla Viśvanātha Cakravartī Ṭhākura has explained Vedānta-sūtra, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). He has said, ādi rasasya janma yatra. Ādi-rasa. There are twelve kinds of rasas, mellow. Of all of them, the ādi-rasa... Ādi-rasa means the loving affair between man and woman. This is called ādi-rasa.</p>
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<div id="LectureonCCAdilila19MayapurApril21975_1" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="9" link="Lecture on CC Adi-lila 1.9 -- Mayapur, April 2, 1975" link_text="Lecture on CC Adi-lila 1.9 -- Mayapur, April 2, 1975">
<span class="link">[[Vanisource:Lecture on CC Adi-lila 1.9 -- Mayapur, April 2, 1975|Lecture on CC Adi-lila 1.9 -- Mayapur, April 2, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This is called paramparā system. Just like in the Vedas... Take for example the Brahma-saṁhitā. It is spoken by Lord Brahma. Brahmā has got the full knowledge. Tene brahma hṛdā ādi-kavaye. Because the full knowledge was given..., full knowledge of creation was given to Brahmā. We do not accept this nonsense theory that there was no human being, and later on, they became gradually civilized, and for the last two hundred years only they have got the intelligence, scientific knowledge. We do not accept these nonsense theories.</p>
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<div id="LectureonCCAdilila19MayapurApril21975_2" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="9" link="Lecture on CC Adi-lila 1.9 -- Mayapur, April 2, 1975" link_text="Lecture on CC Adi-lila 1.9 -- Mayapur, April 2, 1975">
<span class="link">[[Vanisource:Lecture on CC Adi-lila 1.9 -- Mayapur, April 2, 1975|Lecture on CC Adi-lila 1.9 -- Mayapur, April 2, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This is our theory. Not theory; it is the Vedic evidence. And he got full knowledge from the Supreme, tene brahma hṛdā ādi-kavaye, ādi-kavi, the original learned person, and then he compiled Vedas, giving full knowledge, what he experienced. And the Brahma-saṁhitā is there—it is written by Brahmā. And in the Brahma-saṁhitā, the Kāraṇodakaśāyī Viṣṇu is mentioned, yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā (Bs. 5.48). It is not that we are accepting this verse of Caitanya-caritāmṛta author.</p>
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<div id="LectureonCCAdilila112MayapurApril51975_3" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="12" link="Lecture on CC Adi-lila 1.12 -- Mayapur, April 5, 1975" link_text="Lecture on CC Adi-lila 1.12 -- Mayapur, April 5, 1975">
<span class="link">[[Vanisource:Lecture on CC Adi-lila 1.12 -- Mayapur, April 5, 1975|Lecture on CC Adi-lila 1.12 -- Mayapur, April 5, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So many īśvaras have beginning. And why? Now, svarāṭ. That is the dis... Svarāṭ, completely independent. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). This is the Vedānta-sūtra. And it is explained by the Vedānta-sūtra-bhāṣya, janmādy asya yataḥ anvayāt itarataś ca artheṣu abhijñaḥ svarāṭ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Svarāṭ—that is īśvara; that is supreme īśvara. He has no īśvara. Everyone has got īśvara over, but Kṛṣṇa has no over-īśvara. He is the ultimate, Supreme.</p>
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<div id="LectureonCCAdilila73MayapurMarch31974_4" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="22" link="Lecture on CC Adi-lila 7.3 -- Mayapur, March 3, 1974" link_text="Lecture on CC Adi-lila 7.3 -- Mayapur, March 3, 1974">
<span class="link">[[Vanisource:Lecture on CC Adi-lila 7.3 -- Mayapur, March 3, 1974|Lecture on CC Adi-lila 7.3 -- Mayapur, March 3, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So the beginning of spiritual life... (aside:) Oh? He doesn't require hearing? The beginning of life is gurvāśrayam, ādau gurvāśrayam. That is the beginning—every śāstra, every Vedic scripture. Just like Kṛṣṇa, He is the original spiritual master. Tene brahma hṛdā ya ādi kavaye ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Ya. Brahmā, Brahmā is the first living creature within this universe. So he was also enlightened and educated by the Supreme Lord. Not that because he's Brahmā he's independent. Nobody is independent. Knowledge must be received from the authority, and the supreme authority is Kṛṣṇa. Oṁ namo bhagavate vāsudevāya.</p>
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<div id="LectureonCCAdilila78VrndavanaMarch151974_5" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="26" link="Lecture on CC Adi-lila 7.8 -- Vrndavana, March 15, 1974" link_text="Lecture on CC Adi-lila 7.8 -- Vrndavana, March 15, 1974">
<span class="link">[[Vanisource:Lecture on CC Adi-lila 7.8 -- Vrndavana, March 15, 1974|Lecture on CC Adi-lila 7.8 -- Vrndavana, March 15, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). The Vedānta-sūtra says that everything is born of the Absolute Truth. So unless the Absolute Truth has got this dancing propensity, wherefrom we get it? This is the logic.</p>
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<div id="LectureonCCAdilila78VrndavanaMarch151974_6" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="26" link="Lecture on CC Adi-lila 7.8 -- Vrndavana, March 15, 1974" link_text="Lecture on CC Adi-lila 7.8 -- Vrndavana, March 15, 1974">
<span class="link">[[Vanisource:Lecture on CC Adi-lila 7.8 -- Vrndavana, March 15, 1974|Lecture on CC Adi-lila 7.8 -- Vrndavana, March 15, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">We cannot have anything without that thing being present in the Supreme Absolute Truth. That is the meaning of janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). But this dancing, our dancing, ball dancing, and that dancing is not the same. This is perverted reflection with inebrieties, dissatisfaction, frustration. But in the dancing of Kṛṣṇa there is no such things. No inebrieties, no frustration. Because that is not false; that is real.</p>
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<div id="LectureonCCAdilila76676SanFranciscoFebruary61967_7" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="29" link="Lecture on CC Adi-lila 7.66-76 -- San Francisco, February 6, 1967" link_text="Lecture on CC Adi-lila 7.66-76 -- San Francisco, February 6, 1967">
<span class="link">[[Vanisource:Lecture on CC Adi-lila 7.66-76 -- San Francisco, February 6, 1967|Lecture on CC Adi-lila 7.66-76 -- San Francisco, February 6, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Therefore Vyāsadeva, he explained Vedānta-sūtra in the Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam. The first aphorism of Vedānta-sūtra is janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Athāto brahma jijñāsā: "Now it is the time for understanding what is Brahman." The next sūtra is... "What is Brahman?" The next answer is janmādy asya yataḥ: "Brahman is that from whom or from where everything emanates."</p>
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<div id="LectureonCCAdilila76676SanFranciscoFebruary61967_8" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="29" link="Lecture on CC Adi-lila 7.66-76 -- San Francisco, February 6, 1967" link_text="Lecture on CC Adi-lila 7.66-76 -- San Francisco, February 6, 1967">
<span class="link">[[Vanisource:Lecture on CC Adi-lila 7.66-76 -- San Francisco, February 6, 1967|Lecture on CC Adi-lila 7.66-76 -- San Francisco, February 6, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Now he explains janmādy asya verse:</p>
:janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ svarāṭ
:tene brahma hṛdā ādi-kavaye muhyanti yat sūrayaḥ
:([[Vanisource:SB 1.1.1|SB 1.1.1]])
<p>In this way, there is lucid explanation of Vedānta-sūtra. Now, if you take Vedānta-sūtra, this janmādy asya aphorism, that Brahman is that Absolute Truth from where everything emanates, or everything is born... Janma means, janma means born, birth. And sthiti, sthiti means maintenance. Janmādi. Janma sthiti and pralaya. Pralaya means dissolution. This material world, it has got a date of its creation.</p>
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<div id="LectureonCCAdilila76676SanFranciscoFebruary61967_9" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="29" link="Lecture on CC Adi-lila 7.66-76 -- San Francisco, February 6, 1967" link_text="Lecture on CC Adi-lila 7.66-76 -- San Francisco, February 6, 1967">
<span class="link">[[Vanisource:Lecture on CC Adi-lila 7.66-76 -- San Francisco, February 6, 1967|Lecture on CC Adi-lila 7.66-76 -- San Francisco, February 6, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">There are millions and millions bubbles created one second, and next second, it is finished. So janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). But this is the manifestation of material creation. Behind this, the, this spirit is there. Therefore that spirit is Brahman. In this way...</p>
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<div id="LectureonCCAdilila76676SanFranciscoFebruary61967_10" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="29" link="Lecture on CC Adi-lila 7.66-76 -- San Francisco, February 6, 1967" link_text="Lecture on CC Adi-lila 7.66-76 -- San Francisco, February 6, 1967">
<span class="link">[[Vanisource:Lecture on CC Adi-lila 7.66-76 -- San Francisco, February 6, 1967|Lecture on CC Adi-lila 7.66-76 -- San Francisco, February 6, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Now, what is the nature of that Brahman? Is it impersonal or personal? Now, Vyāsadeva says, abhijñaḥ svarāṭ. No. "That Supreme Truth is cognizant. He knows." And Bhagavad-gītā also confirms that, vedāhaṁ samatītāni ([[Vanisource:BG 7.26 (1972)|BG 7.26]]). The Lord says, "I know everything. I know..." Unless He's cognizant, unless behind this mani..., cosmic manifestation, if there is no brain, if there is no cognizance, how nicely it can be made so regulation, I mean to say, timely, everything is working? The planets are working.</p>
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<div id="LectureonCCAdilila76676SanFranciscoFebruary61967_11" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="29" link="Lecture on CC Adi-lila 7.66-76 -- San Francisco, February 6, 1967" link_text="Lecture on CC Adi-lila 7.66-76 -- San Francisco, February 6, 1967">
<span class="link">[[Vanisource:Lecture on CC Adi-lila 7.66-76 -- San Francisco, February 6, 1967|Lecture on CC Adi-lila 7.66-76 -- San Francisco, February 6, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Cognizant is a person. And it is said, svarāṭ. He also educated Brahmā. He also... Because Brahmā is considered to be the first created being in this universe. So Bhāgavata says, tene brahma hṛdā ādi-kavaye. Ādi-kavaye means the first created being, and brahma means this Vedic knowledge. So He impregnated Brahmā with Vedic knowledge. So these are the explanation of Vedānta-sūtra. But there are so many foolish rascals, they are misusing Vedānta-sūtra in a different way.</p>
</div>
</div>
<div id="LectureonCCAdilila7106107SanFranciscoFebruary131967_12" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="33" link="Lecture on CC Adi-lila 7.106-107 -- San Francisco, February 13, 1967" link_text="Lecture on CC Adi-lila 7.106-107 -- San Francisco, February 13, 1967">
<span class="link">[[Vanisource:Lecture on CC Adi-lila 7.106-107 -- San Francisco, February 13, 1967|Lecture on CC Adi-lila 7.106-107 -- San Francisco, February 13, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Do you think this is human life? No. Vedānta says it is not human life. The human life is to understand what is spirit, what is the background of this manifestation, janma. So at once the Vedānta-sūtra replies, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). "Brahman, the Supreme Absolute Truth, is that who is the background of all this manifestation."</p>
</div>
</div>
<div id="LectureonCCAdilila7106107SanFranciscoFebruary131967_13" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="33" link="Lecture on CC Adi-lila 7.106-107 -- San Francisco, February 13, 1967" link_text="Lecture on CC Adi-lila 7.106-107 -- San Francisco, February 13, 1967">
<span class="link">[[Vanisource:Lecture on CC Adi-lila 7.106-107 -- San Francisco, February 13, 1967|Lecture on CC Adi-lila 7.106-107 -- San Francisco, February 13, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Vedānta-sūtra says that "from whom everything is emanated." So He's not imperson. Therefore Bhāgavata explains this verse, this sūtra, very nicely. Janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ svarāṭ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). That Supreme Person, God, is cognizant. He's sentient, not imperson, because He knows everything. Because everything is... Just like your father knows almost everything of you because he has created you.</p>
</div>
</div>
<div id="LectureonCCAdilila7107109SanFranciscoFebruary151967_14" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="34" link="Lecture on CC Adi-lila 7.107-109 -- San Francisco, February 15, 1967" link_text="Lecture on CC Adi-lila 7.107-109 -- San Francisco, February 15, 1967">
<span class="link">[[Vanisource:Lecture on CC Adi-lila 7.107-109 -- San Francisco, February 15, 1967|Lecture on CC Adi-lila 7.107-109 -- San Francisco, February 15, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Caitanya Mahāprabhu says mukhya-vṛttye, direct meaning, as it is said. That is beauty of understanding. Janmādy asya yataḥ: ([[Vanisource:SB 1.1.1|SB 1.1.1]]) "The supreme source from which everything emanating, that is Brahman." What is the interpretation? There is no interpretation. Supreme... There must be some supreme source.</p>
</div>
</div>
<div id="LectureonCCAdilila7118121SanFranciscoFebruary241967_15" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="38" link="Lecture on CC Adi-lila 7.118-121 -- San Francisco, February 24, 1967" link_text="Lecture on CC Adi-lila 7.118-121 -- San Francisco, February 24, 1967">
<span class="link">[[Vanisource:Lecture on CC Adi-lila 7.118-121 -- San Francisco, February 24, 1967|Lecture on CC Adi-lila 7.118-121 -- San Francisco, February 24, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Ācchanna karila śreṣṭha īśvara-mahattva: "By this the glorification of the Lord has been diminished, and therefore it is a great offense."</p>
:vyāsera sūtrete kahe 'pariṇāma'-vāda
:'vyāsa bhrānta'-bali' tāra uṭhāila vivāda
<p>Now, vyāsera sūtra means Vedānta-sūtra. Vedānta-sūtra begins from the very beginning, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Janmādy asya yataḥ means the source of all emanations. Now, this is clear, janmādy asya yataḥ, that "Brahman is that from which, from whom, everything emanates." That does not mean... Pariṇāma-vāda means by-product, by-product.</p>
</div>
</div>
<div id="LectureonCCAdilila7119GorakhpurFebruary171971_16" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="39" link="Lecture on CC Adi-lila 7.119 -- Gorakhpur, February 17, 1971" link_text="Lecture on CC Adi-lila 7.119 -- Gorakhpur, February 17, 1971">
<span class="link">[[Vanisource:Lecture on CC Adi-lila 7.119 -- Gorakhpur, February 17, 1971|Lecture on CC Adi-lila 7.119 -- Gorakhpur, February 17, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So we are one of the energies of the Lord, marginal energy. Marginal energy means if I desire... Because I have got little independence... Because Kṛṣṇa is fully independent, sva-rāṭ. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Vedānta says, janmādy asya yataḥ anvayād itarataś ca artheṣu avijñaḥ sva-rāṭ. Kṛṣṇa is sva-rāṭ, means "fully independent."</p>
</div>
</div>
<div id="LectureonCCMadhyalila6151154GorakhpurFebruary141971_17" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="42" link="Lecture on CC Madhya-lila 6.151-154 -- Gorakhpur, February 14, 1971" link_text="Lecture on CC Madhya-lila 6.151-154 -- Gorakhpur, February 14, 1971">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 6.151-154 -- Gorakhpur, February 14, 1971|Lecture on CC Madhya-lila 6.151-154 -- Gorakhpur, February 14, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So ekāṁśena sthitaḥ, by His one part of energy, the whole material creation is there. He says, "I enter into this material world, and by expansion of My one part of energy, this material, whole material creation is there." There are many... Yasmād bhavanti vibhavanti viśanti. Yato vā imāni bhūtāni bhavanti. Yato vā imāni. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). There are many Vedic statements. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). That means the creation of this material world is from the Supreme Lord. Now, that creative energy of Supreme Lord is not material. That is spiritual.</p>
</div>
</div>
<div id="LectureonCCMadhyalila6154155GorakhpurFebruary191971KrsnaNiketan_18" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="44" link="Lecture on CC Madhya-lila 6.154-155 -- Gorakhpur, February 19, 1971 (Krsna Niketan)" link_text="Lecture on CC Madhya-lila 6.154-155 -- Gorakhpur, February 19, 1971 (Krsna Niketan)">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 6.154-155 -- Gorakhpur, February 19, 1971 (Krsna Niketan)|Lecture on CC Madhya-lila 6.154-155 -- Gorakhpur, February 19, 1971 (Krsna Niketan)]]: </span><div style="display: inline;" class="text"><p style="display: inline;">One is cit-śakti and one is jara-śakti. Just like so long the cit-śakti is there within this body, it is living, it is moving, and as soon as the cit-śakti, the soul, departs from this body, there is no more movement. Similarly, Kṛṣṇa, or the Supreme Personality of Godhead, He is the chief śakti, or..., not śakti, śaktimān, from whom—janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]])—from Him this material world is coming out. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate ([[Vanisource:BG 10.8 (1972)|BG 10.8]]).</p>
</div>
</div>
<div id="LectureonCCMadhyalila6254LosAngelesJanuary81968_19" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="45" link="Lecture on CC Madhya-lila 6.254 -- Los Angeles, January 8, 1968" link_text="Lecture on CC Madhya-lila 6.254 -- Los Angeles, January 8, 1968">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 6.254 -- Los Angeles, January 8, 1968|Lecture on CC Madhya-lila 6.254 -- Los Angeles, January 8, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">If a boy wants to understand, "Who is my father?" the only authority is the mother. Mother will say, "My dear boy, my dear child, here is your father." You have to accept. If you say, "I don't accept. I must have proof that he is my father." How it is possible? It is not possible. Similarly, the Vedic literature is to be considered the mother and Vedic literature says, janmādy asya yataḥ: ([[Vanisource:SB 1.1.1|SB 1.1.1]]) "The Supreme Absolute Truth is that who is the source of all generation, all emanations." And what is that source? Kṛṣṇa says in the Bhagavad-gītā that "I am the father." So if you believe scriptures, Vedic literatures, if you believe Bhagavad-gītā, then you have to accept Kṛṣṇa as the supreme father because the mother... Vedic literature is considered to be the mother.</p>
</div>
</div>
<div id="LectureonCCMadhyalila6254LosAngelesJanuary81968_20" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="45" link="Lecture on CC Madhya-lila 6.254 -- Los Angeles, January 8, 1968" link_text="Lecture on CC Madhya-lila 6.254 -- Los Angeles, January 8, 1968">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 6.254 -- Los Angeles, January 8, 1968|Lecture on CC Madhya-lila 6.254 -- Los Angeles, January 8, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">They depend more or less on their experimental knowledge of science. But actually, the fact is that there is God. There is God. In every religion they accept there is God, and actually, the fact is there is God. In the Vedic literatures it is accepted, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). And in the Bhagavad-gītā it is clearly said by Kṛṣṇa that "I am the father." Not only one place, in many other places. I am especially referring to the Bhagavad-gītā because most of you, you're acquainted with the study of Bhagavad-gītā.</p>
</div>
</div>
<div id="LectureonCCMadhyalila6254LosAngelesJanuary81968_21" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="45" link="Lecture on CC Madhya-lila 6.254 -- Los Angeles, January 8, 1968" link_text="Lecture on CC Madhya-lila 6.254 -- Los Angeles, January 8, 1968">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 6.254 -- Los Angeles, January 8, 1968|Lecture on CC Madhya-lila 6.254 -- Los Angeles, January 8, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Take, for example, in the Vedānta-sūtra, the first aphorism is janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). The first sūtra is athāto brahma jijñāsā: "Now you have to understand what is Brahman, or what is the Absolute Truth."</p>
</div>
</div>
<div id="LectureonCCMadhyalila6254LosAngelesJanuary81968_22" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="45" link="Lecture on CC Madhya-lila 6.254 -- Los Angeles, January 8, 1968" link_text="Lecture on CC Madhya-lila 6.254 -- Los Angeles, January 8, 1968">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 6.254 -- Los Angeles, January 8, 1968|Lecture on CC Madhya-lila 6.254 -- Los Angeles, January 8, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The next aphorism is, immediately, that "The Absolute Truth is that from whom everything emanates, the original source of all emanation." Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Janma, janma means birth. Ādi means et cetera. But janma, where there is birth, there is death and there is existence. Whenever there is birth, you must know there is death also. There is not a single instance you have got experience where birth is possible and death is not possible.</p>
</div>
</div>
<div id="LectureonCCMadhyalila6254LosAngelesJanuary81968_23" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="45" link="Lecture on CC Madhya-lila 6.254 -- Los Angeles, January 8, 1968" link_text="Lecture on CC Madhya-lila 6.254 -- Los Angeles, January 8, 1968">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 6.254 -- Los Angeles, January 8, 1968|Lecture on CC Madhya-lila 6.254 -- Los Angeles, January 8, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Six changes, everything. Either take your this body or a fruit or a flower, anything material you take, these six changes are there. First of all birth, then growth, then existence, then by-products, then dwindling, and then vanishing. So Vedānta-sūtra says, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). The original source of birth, the source of maintenance, the source of growth, the source of development, and the source of dwindling, and after all, vanishing, or the conservation of the vanishing elements, everything is the supreme Brahman.</p>
</div>
</div>
<div id="LectureonCCMadhyalila2098102April271976AucklandNewZealand_24" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="50" link="Lecture on CC Madhya-lila 20.98-102 -- April 27, 1976, Auckland, New Zealand" link_text="Lecture on CC Madhya-lila 20.98-102 -- April 27, 1976, Auckland, New Zealand">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.98-102 -- April 27, 1976, Auckland, New Zealand|Lecture on CC Madhya-lila 20.98-102 -- April 27, 1976, Auckland, New Zealand]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This is our movement. Kṛṣṇa says that ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate ([[Vanisource:BG 10.8 (1972)|BG 10.8]]): "I am the origin of everything. Everything emanates from Me." If you accept, then it is all right. And if you speculate, you can do that, but our movement is to accept Kṛṣṇa. Brahmā means, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]),  the origin of everything. Here is the person.</p>
</div>
</div>
<div id="LectureonCCMadhyalila20111NewYorkJuly191976_25" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="65" link="Lecture on CC Madhya-lila 20.111 -- New York, July 19, 1976" link_text="Lecture on CC Madhya-lila 20.111 -- New York, July 19, 1976">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.111 -- New York, July 19, 1976|Lecture on CC Madhya-lila 20.111 -- New York, July 19, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">But actually it is coming from God. Anything... The same principle. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]), the Vedānta philosophy, "Absolute Truth means the original source of everything." Everything may be of different varieties, but the original source is Kṛṣṇa.</p>
</div>
</div>
<div id="LectureonCCMadhyalila20113LondonJuly231976_26" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="68" link="Lecture on CC Madhya-lila 20.113 -- London, July 23, 1976" link_text="Lecture on CC Madhya-lila 20.113 -- London, July 23, 1976">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.113 -- London, July 23, 1976|Lecture on CC Madhya-lila 20.113 -- London, July 23, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">We have to receive this knowledge from sources which can inform us about all these things inconceivable by us. It is not possible to bring the inconceivable within our conceivable limit. That is not possible. That is foolishness. Mūḍha. Mūḍha will not believe. We are finding out, try to... This is knowledge. Athāto brahma jijñāsā. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). To find out the source of everything the Absolute Truth, and when the Absolute Truth comes down to inform us, Kṛṣṇa, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate ([[Vanisource:BG 10.8 (1972)|BG 10.8]]), we don't believe it. First of all we cannot understand it, and if the Supreme Personality of Godhead comes personally to speak about Himself, we do not believe it.</p>
</div>
</div>
<div id="LectureonCCMadhyalila20124125NewYorkNovember261966_27" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="73" link="Lecture on CC Madhya-lila 20.124-125 -- New York, November 26, 1966" link_text="Lecture on CC Madhya-lila 20.124-125 -- New York, November 26, 1966">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.124-125 -- New York, November 26, 1966|Lecture on CC Madhya-lila 20.124-125 -- New York, November 26, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Lord Caitanya says the purpose of Veda  is... Veda-śāstra kahe-'sambandha'. Sambandha. What is our relation? Our relation is, as Vedānta-sūtra says, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). So the relation with God is that we are... Everything is born out of the energy of God. So we are also born... Therefore we say God, "Father." This is accepted in every religion. There is no argument.</p>
</div>
</div>
<div id="LectureonCCMadhyalila20164173NewYorkDecember131966_28" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="84" link="Lecture on CC Madhya-lila 20.164-173 -- New York, December 13, 1966" link_text="Lecture on CC Madhya-lila 20.164-173 -- New York, December 13, 1966">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.164-173 -- New York, December 13, 1966|Lecture on CC Madhya-lila 20.164-173 -- New York, December 13, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Because you cannot have any idea of anything without its being originally in Kṛṣṇa. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). That is the version of Vedānta-sūtra. Any idea, whatever you... But they are simply perverted reflection. That's all. You cannot get anything, any idea, without its being situated in Kṛṣṇa. The rāsa dance, that is described in the Thirty-second Chapter of the Tenth Canto in Śrīmad-Bhāgavatam. Five chapters, from Twenty-ninth Chapter to Thirty-fourth Chapter, Kṛṣṇa's rāsa dance is described there.</p>
</div>
</div>
<div id="LectureonCCMadhyalila20358359NewYorkDecember291966_29" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="98" link="Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966" link_text="Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966|Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Similarly, everything is there in the Supreme Personality of Godhead. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). The Bhāgavata explains in the beginning of Bhāgavata that everything has its origin from the Supreme Lord. Everything. Whatever you have got. It has, it originates (?) from the Supreme Lord. And that is also confirmed in other Vedic literature.</p>
</div>
</div>
<div id="LectureonCCMadhyalila20358359NewYorkDecember291966_30" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="98" link="Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966" link_text="Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966|Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Yato vā imāni bhūtāni jāyante. Imāni bhūtāni, all these things which are created, there is a source. That is Brahman. That is Brahman. The Vedānta-sūtra also confirms this, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Athāto brahma jijñāsā. What is Brahman? This is explained in one code word: Janmādy asya yataḥ, Brahman is that from whom everything is emanating. That... Brahman is that from whom, or from which, whatever you like, everything is emanated. So that Supreme Source, summum bonum, of everything is described in the Śrīmad-Bhāgavatam. Janmādy asya yato 'nvayād itarataś ca artheṣu abhijñaḥ svarāṭ. That Supreme Source of everything, what is the nature of that Supreme Source of everything? Now the Bhāgavata says, janmādy asya yataḥ anvayād itarataś ca arthesu abhijñaḥ. He is conscious.</p>
</div>
</div>
<div id="LectureonCCMadhyalila20358359NewYorkDecember291966_31" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="98" link="Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966" link_text="Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966|Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">They say that consciousness is generated by the combination of matter. Up till now, no scientist has proved that, by combination of chemicals and matter, physical things, one can produce consciousness. So the Bhāgavata very nicely describes that the Supreme Source of everything, He is conscious. Conscious. Janmādy asya yataḥ anvayāt itarataś ca ([[Vanisource:SB 1.1.1|SB 1.1.1]]).</p>
<p>Now He is conscious in two ways: anvayāt itarataś ca. Directly and indirectly. Just like we are also conscious. But we are directly conscious. Indirectly, we are not conscious. Indirectly we are not conscious. But God is all-powerful supreme consciousness.</p>
</div>
</div>
<div id="LectureonCCMadhyalila20358359NewYorkDecember291966_32" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="98" link="Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966" link_text="Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966|Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Unless God is independent, unless God is conscious, indirectly and directly, He cannot be Supreme Source. This is called svarūpa-lakṣaṇa, constantly present. Tene brahma hṛdā ādi-kavaye muhyanti yat sūrayaḥ.</p>
</div>
</div>
<div id="LectureonCCMadhyalila20358359NewYorkDecember291966_33" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="98" link="Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966" link_text="Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966|Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">He is also independent. Why God is independent? This living creature, he's first-born. He's independent. Otherwise, how could he give the knowledge of Vedas? So the reply is tene brahma hṛdā. No. He's also dependent. He got the knowledge from the Supreme Lord. How is that? He's the first-born living creature. How he got knowledge from God? Tene brahma hṛdā. Brahmā, the Vedic knowledge, was imparted into the heart of Brahmā. Why? Because God is situated within everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). These things are very nicely described in Bhāgavatam in the beginning. Tene brahma hṛdā ādi-kavaye. Ādi-kavaye means Brahma. Kavi means the learned. Kavinaṁ purāṇam anuśāsitāram. In the Bhagavad-gītā. He's the kavinaṁ purāṇam. He's the oldest learned man. Oldest. Purāṇam. Purāṇam means oldest. Then why God is not recognized? Now muhyanti yat sūrayaḥ.</p>
</div>
</div>
<div id="LectureonCCMadhyalila20358359NewYorkDecember291966_34" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="98" link="Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966" link_text="Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966|Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">What is that? He's independent and full of knowledge and He's conscious. Unconsciousness is not the qualification of God. Voidness cannot be accepted as the qualification of the Supreme. The Supreme must be conscious. Tene brahma hṛdā ya ādi-kavaye, tejo-vāri-mṛdāṁ yathā vinimayo yatra trisargo 'mṛṣā ([[Vanisource:SB 1.1.1|SB 1.1.1]]). And yatra, in Him rests the material manifestation. And what is this material manifestation? Tejo-vāri-mṛdāṁ vinimayam. It is simply exchange of fire, water and earth. Of course, there other things are eight elements, fire, water, earth, ether and air.</p>
</div>
</div>
<div id="LectureonCCMadhyalila20358359NewYorkDecember291966_35" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="98" link="Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966" link_text="Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966|Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So this material manifestation is nothing but a manipulation, or a preparation of these things. Just... Just like we present sometime varieties of foodstuff. Kacaurīs, (indistinct ), purī, and rasagullā, and so many things. But what are these? Varieties of grains and milk, fat, that's all. Similarly, all these varieties, manifestations in the material world, they are... Yatra, yatra, tejo-vāri-mṛdāṁ yathā vinimayo, oh, and yatra trisargo 'mṛṣā.</p>
<p>Amṛṣā. It is false. But it appears to be just like real. Foolish living entities, under the spell of illusory energy, they have accepted this false exchange of material elements as reality. This is called materialism. One who has accepted this false representation of reality, they are called materialists. And one who knows the real position of this material world, he's spiritualist.</p>
</div>
</div>
<div id="LectureonCCMadhyalila20358359NewYorkDecember291966_36" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="98" link="Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966" link_text="Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966|Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So there are two energies, the superior and inferior, or the spiritual and material. The material energy... This is the definition and the sum and substance of the definition and activities of the supreme summum bonum, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]), the Supreme Source of everything.</p>
</div>
</div>
<div id="LectureonCCMadhyalila20358359NewYorkDecember291966_37" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="98" link="Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966" link_text="Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966|Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">There is no other way. You cannot understand the Supreme Lord. That Supreme Lord is dhāmnā svena sadā. Sadā means always, eternal. Dhāmnā svena. In His own abode. His own abode. Dhāmnā svena nirasta-kuhakam. Where there is no illusion. Nirasta-kuhaka. Kuhaka means illusion. Just like here we, everything is kuhaka. Everything is made of earth, water, temporary things.</p>
</div>
</div>
<div id="LectureonCCMadhyalila20358359NewYorkDecember291966_38" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="98" link="Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966" link_text="Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966|Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So sadā nirasta, there is no, kuhakam... That doll illusion is not there. Sadā nirasta-kuhakam. There, satyaṁ param, and there exists the Supreme Truth.</p>
<p>Satyaṁ paraṁ dhīmahi ([[Vanisource:SB 1.1.1|SB 1.1.1]]). This dhīmahi is Gāyatrī mantra. Those who are brāhmaṇas, who are elevated, they are given this Gāyatrī mantra, oṁ bhūr bhuvaḥ svaḥ tat savitur vareṇyaṁ bhargo devasya dhīmahi. Dhīmahi. That dhīmahi word is used here in the Bhāgavatam. So Bhāgavatam is meant for persons who are already in the qualification of brāhmaṇa.</p>
</div>
</div>
<div id="LectureonCCMadhyalila253138SanFranciscoJanuary221967_39" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="116" link="Lecture on CC Madhya-lila 25.31-38 -- San Francisco, January 22, 1967" link_text="Lecture on CC Madhya-lila 25.31-38 -- San Francisco, January 22, 1967">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 25.31-38 -- San Francisco, January 22, 1967|Lecture on CC Madhya-lila 25.31-38 -- San Francisco, January 22, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So śruti, śruti means the Vedas. The Vedas clearly say that all these manifestation, they are out of the energy. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). From this fountainhead, from the Supreme Source, the energies. Just like the electric light, it is very brilliant, illuminating. But this is energy emanating from the powerhouse.</p>
</div>
</div>
<div id="LectureonCCMadhyalila254050SanFranciscoJanuary241967_40" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="118" link="Lecture on CC Madhya-lila 25.40-50 -- San Francisco, January 24, 1967" link_text="Lecture on CC Madhya-lila 25.40-50 -- San Francisco, January 24, 1967">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 25.40-50 -- San Francisco, January 24, 1967|Lecture on CC Madhya-lila 25.40-50 -- San Francisco, January 24, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">But Vedānta philosophy does not say that. Vedānta philosophy, from the very beginning it asserts that athāto brahma jijñāsā, "Now it is the time for discussing on the Absolute Truth." And what is that Absolute Truth? Janmādy asya yataḥ: ([[Vanisource:SB 1.1.1|SB 1.1.1]]) "Absolute Truth is the summum bonum substance from which everything emanates."</p>
:yei grantha-kartā cāhe sva-mata sthāpite
:śāstrera sahaja artha nahe tāṅhā haite
</div>
</div>
<div id="Sri_Brahma-samhita_Lectures" class="sub_section" sec_index="5" parent="Lectures" text="Sri Brahma-samhita Lectures"><h3>Sri Brahma-samhita Lectures</h3>
</div>
<div id="LectureonBrahmasamhitaLectureBombayJanuary31973_0" class="quote" parent="Sri_Brahma-samhita_Lectures" book="Lec" index="11" link="Lecture on Brahma-samhita, Lecture -- Bombay, January 3, 1973" link_text="Lecture on Brahma-samhita, Lecture -- Bombay, January 3, 1973">
<span class="link">[[Vanisource:Lecture on Brahma-samhita, Lecture -- Bombay, January 3, 1973|Lecture on Brahma-samhita, Lecture -- Bombay, January 3, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">In the Vedānta-sūtra, Kṛṣṇa is described, janmādy asya yataḥ: ([[Vanisource:SB 1.1.1|SB 1.1.1]]) the Supreme Person from whom everything has emanated. So that Kṛṣṇa has confirmed in the Bhagavad-gītā, aham ādir hi devānām (Bg 10.2). Devānām means in the beginning there was Brahmā, Viṣṇu, Maheśvara. And Kṛṣṇa is ādi of these devas also. Aham ādir hi devānām. Ahaṁ sarvasya prabhavo: "Everything has emanated from Me."</p>
:ahaṁ sarvasya prabhavo
:mattaḥ sarvaṁ pravartate
:iti matvā bhajante māṁ
:budhā bhāva-samanvitaḥ
:([[Vanisource:BG 10.8 (1972)|BG 10.8]])
</div>
</div>
<div id="LectureonBrahmasamhitaLectureBombayJanuary31973_1" class="quote" parent="Sri_Brahma-samhita_Lectures" book="Lec" index="11" link="Lecture on Brahma-samhita, Lecture -- Bombay, January 3, 1973" link_text="Lecture on Brahma-samhita, Lecture -- Bombay, January 3, 1973">
<span class="link">[[Vanisource:Lecture on Brahma-samhita, Lecture -- Bombay, January 3, 1973|Lecture on Brahma-samhita, Lecture -- Bombay, January 3, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Kṛṣṇa's the original person. We find it, description, in the Saṁhitās, in the Vedas, in the Ṛg Veda: oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ. And the explanation of Vedānta-sūtra, Śrīmad-Bhāgavatam, there it is explained: janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Because Vedānta-sūtra begins with this aphorism: janmādy asya yataḥ.</p>
</div>
</div>
<div id="LectureonBrahmasamhitaLectureBombayJanuary31973_2" class="quote" parent="Sri_Brahma-samhita_Lectures" book="Lec" index="11" link="Lecture on Brahma-samhita, Lecture -- Bombay, January 3, 1973" link_text="Lecture on Brahma-samhita, Lecture -- Bombay, January 3, 1973">
<span class="link">[[Vanisource:Lecture on Brahma-samhita, Lecture -- Bombay, January 3, 1973|Lecture on Brahma-samhita, Lecture -- Bombay, January 3, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Śrīmad-Bhāgavatam is the original explanation of Vedānta-sūtra. So in the Vedānta-sūtra, explanation of Vedānta-sūtra, Śrīmad-Bhāgavatam, it is said,</p>
:janmādy asya yataḥ anvayāt itarataś ca artheṣu abhijñaḥ
:tene brahma hṛdā ādi-kavaye muhyanti yatra sūrayaḥ
:([[Vanisource:SB 1.1.1|SB 1.1.1]])
<p>These descriptions are there. So ādi-kavi, ādi-kavi means Brahmā. Brahmā, Ādi-kavi. So tene brahma. Brahmā means śabda-brahman, Vedic literature. So He instructed or imparted in the heart of Brahmā. Because when the creation was there, Brahmā was the only person, living entity, in the beginning.</p>
</div>
</div>
<div id="LectureonBrahmasamhitaLectureBombayJanuary31973_3" class="quote" parent="Sri_Brahma-samhita_Lectures" book="Lec" index="11" link="Lecture on Brahma-samhita, Lecture -- Bombay, January 3, 1973" link_text="Lecture on Brahma-samhita, Lecture -- Bombay, January 3, 1973">
<span class="link">[[Vanisource:Lecture on Brahma-samhita, Lecture -- Bombay, January 3, 1973|Lecture on Brahma-samhita, Lecture -- Bombay, January 3, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Where is the difficulty? The mahājana is there, the śāstra is there, the guru is there, the Veda is there. And why should we make research after God? What is this nonsense? Everything is there. Vedaiś ca sarvair aham eva vedyam ([[Vanisource:BG 15.15 (1972)|BG 15.15]]). The purpose of Vedas is to know Kṛṣṇa. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Athāto brahma jijñāsā, to inquire about Brahman. Brahman. So there is no need of searching out God. You can simply try to digest whatever is already there. The Bhagavad-gītā is there.</p>
</div>
</div>
<div id="Festival_Lectures" class="sub_section" sec_index="6" parent="Lectures" text="Festival Lectures"><h3>Festival Lectures</h3>
</div>
<div id="RathayatraLosAngelesJuly11971_0" class="quote" parent="Festival_Lectures" book="Lec" index="14" link="Ratha-yatra -- Los Angeles, July 1, 1971" link_text="Ratha-yatra -- Los Angeles, July 1, 1971">
<span class="link">[[Vanisource:Ratha-yatra -- Los Angeles, July 1, 1971|Ratha-yatra -- Los Angeles, July 1, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Veṇum means flute. Kvāṇantam, playing on flute. So this Kṛṣṇa's flute is not our imagination. It is in the Vedic literature. The Supreme Personality of Godhead is, He likes to play on flute. Just like here in this material world also, there are many boys who like to play on flute. Wherefrom this flute-playing idea came? That answer is given in the Vedānta-sūtra, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). All ideas, everything is coming from Him, from Kṛṣṇa. Unless there is in Kṛṣṇa, there cannot be anything in this material world. Janmādy asya yataḥ.</p>
</div>
</div>
<div id="JanmastamiLordSriKrsnasAppearanceDayLectureLondonAugust211973_1" class="quote" parent="Festival_Lectures" book="Lec" index="21" link="Janmastami Lord Sri Krsna's Appearance Day Lecture -- London, August 21, 1973" link_text="Janmastami Lord Sri Krsna's Appearance Day Lecture -- London, August 21, 1973">
<span class="link">[[Vanisource:Janmastami Lord Sri Krsna's Appearance Day Lecture -- London, August 21, 1973|Janmastami Lord Sri Krsna's Appearance Day Lecture -- London, August 21, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">What is the use of studying Vedas if you do not understand Kṛṣṇa? Because the ultimate goal of education means to understand the Supreme Lord, the supreme father, the supreme cause. As it is said in the Vedānta-sūtra, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Athāto brahma jijñāsā. Brahma-jijñāsā, to discuss about the Supreme Absolute Truth, Brahman. What is that Brahman? Janmādy asya yataḥ. That Brahman means wherefrom everything emanates.</p>
</div>
</div>
<div id="JanmastamiLordSriKrsnasAppearanceDayBhagavadgita75LectureVrndavanaAugust111974_2" class="quote" parent="Festival_Lectures" book="Lec" index="22" link="Janmastami Lord Sri Krsna's Appearance Day -- Bhagavad-gita 7.5 Lecture -- Vrndavana, August 11, 1974" link_text="Janmastami Lord Sri Krsna's Appearance Day -- Bhagavad-gita 7.5 Lecture -- Vrndavana, August 11, 1974">
<span class="link">[[Vanisource:Janmastami Lord Sri Krsna's Appearance Day -- Bhagavad-gita 7.5 Lecture -- Vrndavana, August 11, 1974|Janmastami Lord Sri Krsna's Appearance Day -- Bhagavad-gita 7.5 Lecture -- Vrndavana, August 11, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">What is that Absolute Truth, the supreme source of everything? That supreme source is Kṛṣṇa. That is explained in the Śrīmad-Bhāgavatam in the beginning: janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ svarāṭ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Abhijñaḥ. Kṛṣṇa is the supreme creator, and He knows everything. Anvaya-vyatirekābhyām, directly and indirectly, both ways. He knows everything. He says also in Bhagavad-gītā, vedāhaṁ samatītāni ([[Vanisource:BG 7.26 (1972)|BG 7.26]]). He knows everything. Kṛṣṇa, when He was asked by Arjuna that "You say that this philosophy of Bhagavad-gītā was taught by You to the sun-god. How can I believe it?" the answer was that "The thing is that both of us, we were present, but you have forgotten. I have not forgotten."</p>
</div>
</div>
<div id="SriVyasapujaLondonAugust221973_3" class="quote" parent="Festival_Lectures" book="Lec" index="25" link="Sri Vyasa-puja -- London, August 22, 1973" link_text="Sri Vyasa-puja -- London, August 22, 1973">
<span class="link">[[Vanisource:Sri Vyasa-puja -- London, August 22, 1973|Sri Vyasa-puja -- London, August 22, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Vyāsadeva is the original spiritual master. Original spiritual master is Kṛṣṇa. From Kṛṣṇa, Brahmā was initiated, Lord Brahma. Tene brahma hṛdāya ādi-kavaye muhyanti yat sūrayaḥ. It is stated in the Śrīmad-Bhāgavatam that when Brahmā was created, it was all darkness within the universe. He could not understand what is the purpose of his becoming there. Then he engaged himself in tapasya, and he was initiated from within.</p>
</div>
</div>
<div id="HisDivineGraceSrilaBhaktisiddhantaSarasvatiGosvamiPrabhupadasDisappearanceDayLectureHyderabadDecember101976_4" class="quote" parent="Festival_Lectures" book="Lec" index="37" link="His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada's Disappearance Day, Lecture -- Hyderabad, December 10, 1976" link_text="His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada's Disappearance Day, Lecture -- Hyderabad, December 10, 1976">
<span class="link">[[Vanisource:His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada's Disappearance Day, Lecture -- Hyderabad, December 10, 1976|His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada's Disappearance Day, Lecture -- Hyderabad, December 10, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Then what kind of botany you are studying? Actually what is their science? They talk simply something which is going on in the middle portion. Where is the beginning and where is the end of knowledge, that they do not know. They are theorizing only in the middle. They do not know janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]), where is the beginning of this science. That is... Beginning is Kṛṣṇa. Kṛṣṇa says, ahaṁ sarvasya prabhavo ([[Vanisource:BG 10.8 (1972)|BG 10.8]]). He is the beginning. Bījo 'haṁ sarva-bhūtānām (Bg 7.10). That seed, you scientist, you cannot manufacture.</p>
</div>
</div>
<div id="VarahadvadasiLordVarahasAppearanceDayLectureBhuvanesvaraJanuary311977_5" class="quote" parent="Festival_Lectures" book="Lec" index="39" link="Varaha-dvadasi, Lord Varaha's Appearance Day Lecture -- Bhuvanesvara, January 31, 1977" link_text="Varaha-dvadasi, Lord Varaha's Appearance Day Lecture -- Bhuvanesvara, January 31, 1977">
<span class="link">[[Vanisource:Varaha-dvadasi, Lord Varaha's Appearance Day Lecture -- Bhuvanesvara, January 31, 1977|Varaha-dvadasi, Lord Varaha's Appearance Day Lecture -- Bhuvanesvara, January 31, 1977]]: </span><div style="display: inline;" class="text"><p style="display: inline;">But the basic principle of enjoyment is there. Here there is imitation enjoyment, love between young boy young girl. So wherefrom it comes? It is there in Kṛṣṇa. Otherwise how it can come? It is not possible. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). This loving exchange between young boy, young girl is there. Kṛṣṇa is also enjoying there. The gopīs, the young girls, Kṛṣṇa is young... The exchange of love between father and son, mother and son; the exchange of love between friend and friend, the exchange of love between animal and man...</p>
</div>
</div>
<div id="Arrival_Addresses_and_Talks" class="sub_section" sec_index="7" parent="Lectures" text="Arrival Addresses and Talks"><h3>Arrival Addresses and Talks</h3>
</div>
<div id="ArrivalLectureLosAngelesMay181972_0" class="quote" parent="Arrival_Addresses_and_Talks" book="Lec" index="6" link="Arrival Lecture -- Los Angeles, May 18, 1972" link_text="Arrival Lecture -- Los Angeles, May 18, 1972">
<span class="link">[[Vanisource:Arrival Lecture -- Los Angeles, May 18, 1972|Arrival Lecture -- Los Angeles, May 18, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This young boy and young girl trying to unite for happiness is the natural inclination of the living entity. It is there in the Supreme Personality of Godhead. In the Vedānta-sūtra it is said, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Everything that we see in this material world is there in the spiritual world. Janmādy asya yataḥ. Wherefrom everything is coming? The original source, the original source of this love, is there in the Absolute. Rādhā-kṛṣṇa-praṇaya-vikṛtiḥ. It is the manifestation of the pleasure potency of the Supreme Personality of Godhead.</p>
</div>
</div>
<div id="ArrivalLectureSanFranciscoJuly151975_1" class="quote" parent="Arrival_Addresses_and_Talks" book="Lec" index="30" link="Arrival Lecture -- San Francisco, July 15, 1975" link_text="Arrival Lecture -- San Francisco, July 15, 1975">
<span class="link">[[Vanisource:Arrival Lecture -- San Francisco, July 15, 1975|Arrival Lecture -- San Francisco, July 15, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Just coming here from Philadelphia we were talking with the aeroplane crews, the captain, the pilot. They (were) very patiently hearing us. The question was very intelligent, question pilot made, that "If everything is created by God..." Yes. That is a fact. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). The Vedānta-sūtra says everything is emanated from God. Without a thing being present in God, there cannot be any existence of anything. That's a fact. Īśāvāsyam idaṁ sarvam ([[Vanisource:ISO 1|ISO 1]]). So his question was, "Then what is this evil?" The evil is also God's creation.</p>
</div>
</div>
<div id="Initiation_Lectures" class="sub_section" sec_index="8" parent="Lectures" text="Initiation Lectures"><h3>Initiation Lectures</h3>
</div>
<div id="BrahmanaInitiationLecturewithProfessorOConnellBostonMay61968GlenvilleAveTemple_0" class="quote" parent="Initiation_Lectures" book="Lec" index="3" link="Brahmana Initiation Lecture with Professor O'Connell -- Boston, May 6, 1968, (Glenville Ave. Temple)" link_text="Brahmana Initiation Lecture with Professor O'Connell -- Boston, May 6, 1968, (Glenville Ave. Temple)">
<span class="link">[[Vanisource:Brahmana Initiation Lecture with Professor O'Connell -- Boston, May 6, 1968, (Glenville Ave. Temple)|Brahmana Initiation Lecture with Professor O'Connell -- Boston, May 6, 1968, (Glenville Ave. Temple)]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Śruti and smṛti. Śruti means Vedic literature, which is traditionally, from time immemorial, it is learned simply by hearing from authoritative sources. Just like in the Śrīmad-Bhāgavatam in the First Canto, first verse, it is said, tene brahma hṛdā ādi-kavaye. The original authority of Vedic literature, Lord Brahma. He was instructed about Vedic knowledge by Lord Kṛṣṇa. And he imparted Vedic knowledge to the world.</p>
</div>
</div>
<div id="BrahmanaInitiationLecturewithProfessorOConnellBostonMay61968GlenvilleAveTemple_1" class="quote" parent="Initiation_Lectures" book="Lec" index="3" link="Brahmana Initiation Lecture with Professor O'Connell -- Boston, May 6, 1968, (Glenville Ave. Temple)" link_text="Brahmana Initiation Lecture with Professor O'Connell -- Boston, May 6, 1968, (Glenville Ave. Temple)">
<span class="link">[[Vanisource:Brahmana Initiation Lecture with Professor O'Connell -- Boston, May 6, 1968, (Glenville Ave. Temple)|Brahmana Initiation Lecture with Professor O'Connell -- Boston, May 6, 1968, (Glenville Ave. Temple)]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So the Lord Himself initiated. How He initiated? Hṛdā, through the heart. Because He is situated in everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). He is, the Lord is seated in everyone's heart. So he initiated. Tene brahma hṛdā. Hṛdā means "through the heart." And that is also confirmed in the Bhagavad-gītā, that buddhi-yogaṁ dadāmi tam, "I give instruction, buddhi-yogam, the yoga principle of intelligence or bhakti-yoga." Whom? Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam ([[Vanisource:BG 10.10 (1972)|BG 10.10]]). One who is engaged with love and affection in devotional service, to him He gives instruction.</p>
</div>
</div>
<div id="TalkInitiationLectureandTenOffensesLectureLosAngelesDecember11968_2" class="quote" parent="Initiation_Lectures" book="Lec" index="11" link="Talk, Initiation Lecture, and Ten Offenses Lecture -- Los Angeles, December 1, 1968" link_text="Talk, Initiation Lecture, and Ten Offenses Lecture -- Los Angeles, December 1, 1968">
<span class="link">[[Vanisource:Talk, Initiation Lecture, and Ten Offenses Lecture -- Los Angeles, December 1, 1968|Talk, Initiation Lecture, and Ten Offenses Lecture -- Los Angeles, December 1, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The impersonalist says "Nameless." Why? The Vedānta-sūtra says, janmādy asya yataḥ: ([[Vanisource:SB 1.1.1|SB 1.1.1]]) "Everything is generated from Him." So if there is name, you have got name, I have got name, anything... This tape recorder has got name, this plate has got name, the place has got name, the carpet has got name, and simply God has no name? Why? (laughs) Just see the fallacy.</p>
</div>
</div>
<div id="InitiationandBrahmasamhitaLectureNewYorkJuly261971_3" class="quote" parent="Initiation_Lectures" book="Lec" index="36" link="Initiation and Brahma-samhita Lecture -- New York, July 26, 1971" link_text="Initiation and Brahma-samhita Lecture -- New York, July 26, 1971">
<span class="link">[[Vanisource:Initiation and Brahma-samhita Lecture -- New York, July 26, 1971|Initiation and Brahma-samhita Lecture -- New York, July 26, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Govinda means who gives pleasure to the cows, who gives pleasure to the senses. He's Govinda. Go means..., another meaning is earth. So He gives pleasure. Kṛṣṇa is all pleasure potency. And ādi-puruṣa. Ādi-puruṣam, original person. (sound) What is that? (pause) Ādi-puruṣa, original person. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). (aside:) Why don't you sit down? Sit down. Ādi, original; puruṣa, person. The origin...</p>
</div>
</div>
<div id="InitiationandBrahmasamhitaLectureNewYorkJuly261971_4" class="quote" parent="Initiation_Lectures" book="Lec" index="36" link="Initiation and Brahma-samhita Lecture -- New York, July 26, 1971" link_text="Initiation and Brahma-samhita Lecture -- New York, July 26, 1971">
<span class="link">[[Vanisource:Initiation and Brahma-samhita Lecture -- New York, July 26, 1971|Initiation and Brahma-samhita Lecture -- New York, July 26, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Brahmā is the original creature within this universe. We, we do not know what is beyond this universe, but within this universe, he's the first creature. He's also known as ādi kavi. Ādi-kavaye. In the Śrīmad-Bhāgavatam you have read: tene hṛdā ādi-kavaye. Ādi-kavi means the original learned person. Brahmā is a learned person. Darwin's theory is that origin is void. That is nonsense. The origin also, even within this universe, is a learned person. Ādi-kavi. Tene brahma hṛdā ādi-kavaye muhyanti yat sūrayaḥ. Ādi-kavi is person. Ādi means original learned person, learned creature, he's person. And his origin also person.</p>
</div>
</div>
<div id="Wedding_Ceremonies" class="sub_section" sec_index="10" parent="Lectures" text="Wedding Ceremonies"><h3>Wedding Ceremonies</h3>
</div>
<div id="ParamanandaSatyabhamasWeddingMontrealJuly221968_0" class="quote" parent="Wedding_Ceremonies" book="Lec" index="1" link="Paramananda &amp; Satyabhama's Wedding -- Montreal, July 22, 1968" link_text="Paramananda &amp; Satyabhama's Wedding -- Montreal, July 22, 1968">
<span class="link">[[Vanisource:Paramananda &amp; Satyabhama's Wedding -- Montreal, July 22, 1968|Paramananda &amp; Satyabhama's Wedding -- Montreal, July 22, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">And the Brahma-sūtra, Vedānta-sūtra, in the beginning says that "Who is Brahman, the Supreme Person or the Absolute Truth?" Athāto brahma jijñāsā, questioning "What is that Absolute Truth?" The answer is janmādy asya yataḥ: ([[Vanisource:SB 1.1.1|SB 1.1.1]]) "The Absolute Truth is that from whom everything emanates." Very simple definition. That means the fountainhead of everything, the source of everything. Therefore here in this material world we see that the attraction for man and woman, woman's attraction for man, man's attraction for woman, is so prominent.</p>
</div>
</div>
<div id="ParamanandaSatyabhamasWeddingMontrealJuly221968_1" class="quote" parent="Wedding_Ceremonies" book="Lec" index="1" link="Paramananda &amp; Satyabhama's Wedding -- Montreal, July 22, 1968" link_text="Paramananda &amp; Satyabhama's Wedding -- Montreal, July 22, 1968">
<span class="link">[[Vanisource:Paramananda &amp; Satyabhama's Wedding -- Montreal, July 22, 1968|Paramananda &amp; Satyabhama's Wedding -- Montreal, July 22, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Not only in human society, but in other than: animal society, cat society, dog society, bird society, there is always the attraction, man and woman, or male and female. Why? The answer is in the Vedānta-sūtra: janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Because it is there in the Absolute Truth. Without being present in the Absolute Truth, how it can be manifested in the relative truth?</p>
</div>
</div>
<div id="General_Lectures" class="sub_section" sec_index="11" parent="Lectures" text="General Lectures"><h3>General Lectures</h3>
</div>
<div id="LectureonTeachingsofLordCaitanyaSeattleSeptember251968_0" class="quote" parent="General_Lectures" book="Lec" index="17" link="Lecture on Teachings of Lord Caitanya -- Seattle, September 25, 1968" link_text="Lecture on Teachings of Lord Caitanya -- Seattle, September 25, 1968">
<span class="link">[[Vanisource:Lecture on Teachings of Lord Caitanya -- Seattle, September 25, 1968|Lecture on Teachings of Lord Caitanya -- Seattle, September 25, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">That is not explanation. So the direct explanation is..., very nice explanation is given by the Vedānta-sūtra what is that origin. The Vedānta-sūtra says, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). The origin is that from which everything is born. That is the origin. Now we have to find out what is that thing from whom everything is born. That is Kṛṣṇa. The great sages, they have searched out what is that origin. And in the Brahma-saṁhitā it is said,</p>
:īśvaraḥ paramaḥ kṛṣṇaḥ
:sac-cid-ānanda-vigrahaḥ
:anādir ādir govindaḥ
:sarva-kāraṇa-kāraṇam
:(Bs. 5.1)
</div>
</div>
<div id="LectureSeattleSeptember301968_1" class="quote" parent="General_Lectures" book="Lec" index="19" link="Lecture -- Seattle, September 30, 1968" link_text="Lecture -- Seattle, September 30, 1968">
<span class="link">[[Vanisource:Lecture -- Seattle, September 30, 1968|Lecture -- Seattle, September 30, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">There is no other description. From the beginning it is teaching how to love God. Those who have studied Śrīmad-Bhāgavatam, the first verse in the First Canto is janmādy asya yataḥ, satyaṁ paraṁ dhīmahi ([[Vanisource:SB 1.1.1|SB 1.1.1]]). The beginning is that "I am offering my unalloyed devotion unto the Supreme, from whom everything has emanated." Janmādy asya yataḥ. So it is a... You know, it is a great description.</p>
</div>
</div>
<div id="LectureSeattleOctober21968_2" class="quote" parent="General_Lectures" book="Lec" index="20" link="Lecture -- Seattle, October 2, 1968" link_text="Lecture -- Seattle, October 2, 1968">
<span class="link">[[Vanisource:Lecture -- Seattle, October 2, 1968|Lecture -- Seattle, October 2, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Naturally, everyone is anxious to find out the original person of a family, original person of a society, original person of a nation, original person of humanity... You go on, searching. But if you can find out the original person from whom everything has come out, that is Brahman. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). The Vedānta-sūtra says Brahman, the Absolute Truth, is that from whom everything has emanated. Very simple description. What is God, what is the Absolute Truth, very simple definition—the original person.</p>
</div>
</div>
<div id="LectureSeattleOctober41968_3" class="quote" parent="General_Lectures" book="Lec" index="21" link="Lecture -- Seattle, October 4, 1968" link_text="Lecture -- Seattle, October 4, 1968">
<span class="link">[[Vanisource:Lecture -- Seattle, October 4, 1968|Lecture -- Seattle, October 4, 1968]]: </span><div class="text"><p style="display: inline;">Sarva-kāraṇa: everything has got cause, cause and effect. So you go on finding out what is the cause of this, what is the cause of this, what is the cause of this, then you'll find Kṛṣṇa. Sarva-kāraṇa-kāraṇam. And Vedānta says, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). You cannot say something has sprang automatically. That is foolishness. Everything has a source of generation. Everything. That is intelligence. Don't say... Just like in modern science says that "There was a chunk and there was creation—perhaps." That is also "perhaps," you see.</p>
</div>
</div>
<div id="LectureSeattleOctober71968_4" class="quote" parent="General_Lectures" book="Lec" index="22" link="Lecture -- Seattle, October 7, 1968" link_text="Lecture -- Seattle, October 7, 1968">
<span class="link">[[Vanisource:Lecture -- Seattle, October 7, 1968|Lecture -- Seattle, October 7, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So it is poor fund of knowledge only that these conclude that the ultimate Absolute Truth is impersonal. No. Because Vedānta says, Vedānta-sūtra says, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). The Supreme Absolute Truth, or Brahman, is that from whom everything generates, everything is born. Now, everything is born.</p>
</div>
</div>
<div id="LectureSeattleOctober91968_6" class="quote" parent="General_Lectures" book="Lec" index="23" link="Lecture -- Seattle, October 9, 1968" link_text="Lecture -- Seattle, October 9, 1968">
<span class="link">[[Vanisource:Lecture -- Seattle, October 9, 1968|Lecture -- Seattle, October 9, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Vedic literature is not written. It is before the creation. Vedic, Vedas, before the creation. In the Śrīmad-Bhāgavatam, there is statement, tene brahma hṛdā. Brahmā is considered to be the first created living entity, so he learned Vedas from within, from the Supersoul. Tene brahma hṛdā. So Vedic literature is not written at a certain time. It is coming. It is called apauruṣeya. It is not man-made. So you have to study very scrutinizingly, then you will understand. Thank you for your questions. </p>
</div>
</div>
<div id="LectureSeattleOctober91968_7" class="quote" parent="General_Lectures" book="Lec" index="23" link="Lecture -- Seattle, October 9, 1968" link_text="Lecture -- Seattle, October 9, 1968">
<span class="link">[[Vanisource:Lecture -- Seattle, October 9, 1968|Lecture -- Seattle, October 9, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Vedic literature is not written. It is before the creation. Vedic, Vedas, before the creation. In the Śrīmad-Bhāgavatam, there is statement, tene brahma hṛdā. Brahmā is considered to be the first created living entity, so he learned Vedas from within, from the Supersoul. Tene brahma hṛdā. So Vedic literature is not written at a certain time. It is coming.</p>
</div>
</div>
<div id="SundayFeastLectureLosAngelesJanuary191969_8" class="quote" parent="General_Lectures" book="Lec" index="36" link="Sunday Feast Lecture -- Los Angeles, January 19, 1969" link_text="Sunday Feast Lecture -- Los Angeles, January 19, 1969">
<span class="link">[[Vanisource:Sunday Feast Lecture -- Los Angeles, January 19, 1969|Sunday Feast Lecture -- Los Angeles, January 19, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">. He is called the creator of this universe. But from Śrīmad-Bhāgavatam we understand that Brahmā is not the ultimate creature. In the beginning of Śrīmad-Bhāgavatam you'll find. It is said, tene brahma hṛdā ādi-kavaye, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). The definition of God is given there, and the qualification of God is given there, that He instructed Brahma. Brahmā is calculated to be the prime personality within this universe, but he was also instructed by God. Tene brahma, ādi-kavi. Ādi-kavi. Ādi-kavi means the first man, the first man of knowledge. So you may question that "In the creation, first, there was only one living creature, Brahma.</p>
</div>
</div>
<div id="SundayFeastLectureLosAngelesJanuary191969_9" class="quote" parent="General_Lectures" book="Lec" index="36" link="Sunday Feast Lecture -- Los Angeles, January 19, 1969" link_text="Sunday Feast Lecture -- Los Angeles, January 19, 1969">
<span class="link">[[Vanisource:Sunday Feast Lecture -- Los Angeles, January 19, 1969|Sunday Feast Lecture -- Los Angeles, January 19, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Therefore, before creation, He was there. It is to be concluded. Before creation of this cosmic manifestation, He was existing. That information you'll have from Śrīmad-Bhāgavatam, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]), in Vedānta-sūtra, "the original source of all emanation."</p>
</div>
</div>
<div id="BrandeisUniversityLectureBostonApril291969_10" class="quote" parent="General_Lectures" book="Lec" index="50" link="Brandeis University Lecture -- Boston, April 29, 1969" link_text="Brandeis University Lecture -- Boston, April 29, 1969">
<span class="link">[[Vanisource:Brandeis University Lecture -- Boston, April 29, 1969|Brandeis University Lecture -- Boston, April 29, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">What is Brahman? Janmādy asya yataḥ: ([[Vanisource:SB 1.1.1|SB 1.1.1]]) "The ultimate source of everything." A simple word. You have to find out the ultimate source of everything, the cause of all causes. Then you have found out God. Don't accept a nonsense as God. Find out the cause of causes, ultimate cause, where there is no more cause.</p>
</div>
</div>
<div id="LectureatEngagementColumbusmay191969_11" class="quote" parent="General_Lectures" book="Lec" index="55" link="Lecture at Engagement -- Columbus, may 19, 1969" link_text="Lecture at Engagement -- Columbus, may 19, 1969">
<span class="link">[[Vanisource:Lecture at Engagement -- Columbus, may 19, 1969|Lecture at Engagement -- Columbus, may 19, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The Vedānta-sūtra begins, athāto brahma jijñāsā. This life, this human form of life, is now meant for inquiring about Brahman. What is that Brahman, that is immediately answered: janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Brahman is the supreme source from where everything emanates, or everything is born.</p>
</div>
</div>
<div id="LectureNobodyWantstoDieBostonMay71968_12" class="quote" parent="General_Lectures" book="Lec" index="64" link="Lecture 'Nobody Wants to Die' -- Boston, May 7, 1968" link_text="Lecture 'Nobody Wants to Die' -- Boston, May 7, 1968">
<span class="link">[[Vanisource:Lecture 'Nobody Wants to Die' -- Boston, May 7, 1968|Lecture 'Nobody Wants to Die' -- Boston, May 7, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">That is the definition given in Vedānta-sūtra: svarāṭ. Svarāṭ means fully independent. That is one of the quality of God. Janmādyasya yataḥ 'nvayād itarataś ca artheṣu abhijñaḥ svarāṭ. Svarāṭ means fully independent and fully conscious.</p>
</div>
</div>
<div id="LectureGorakhpurFebruary181971_13" class="quote" parent="General_Lectures" book="Lec" index="75" link="Lecture -- Gorakhpur, February 18, 1971" link_text="Lecture -- Gorakhpur, February 18, 1971">
<span class="link">[[Vanisource:Lecture -- Gorakhpur, February 18, 1971|Lecture -- Gorakhpur, February 18, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate ([[Vanisource:BG 10.8 (1972)|BG 10.8]]). Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). These are the Vedic evidences. Kṛṣṇa Himself says, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya ([[Vanisource:BG 7.7 (1972)|BG 7.7]]).</p>
</div>
</div>
<div id="LectureDetroitJuly161971_14" class="quote" parent="General_Lectures" book="Lec" index="91" link="Lecture -- Detroit, July 16, 1971" link_text="Lecture -- Detroit, July 16, 1971">
<span class="link">[[Vanisource:Lecture -- Detroit, July 16, 1971|Lecture -- Detroit, July 16, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The Vedānta-sūtra says, athāto brahma jijñāsā. Now what is the Absolute Truth? That is the question in the Vedānta-sūtra. The answer is, "The Absolute Truth is that from which everything emanates." Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Now, now, what is that Absolute Truth? Ānandamayo 'bhyāsāt: "By nature He is blissful." Now try to understand.</p>
</div>
</div>
<div id="LectureExcerptLondonAugust131971_15" class="quote" parent="General_Lectures" book="Lec" index="94" link="Lecture Excerpt -- London, August 13, 1971" link_text="Lecture Excerpt -- London, August 13, 1971">
<span class="link">[[Vanisource:Lecture Excerpt -- London, August 13, 1971|Lecture Excerpt -- London, August 13, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So here, the original cause is being explained by Vyāsadeva. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Now, what type of that supreme cause is that? Is it a stone or sentient? No. Vyāsadeva informs, no. The original cause, how it can be a stone? Original cause cannot be. It must be sentient. Creator must be sentient. Without brain, without creative power, how there can be creation? Where is your argument? No, that is not. These are false arguments.</p>
</div>
</div>
<div id="PandalLectureDelhiNovember121971_16" class="quote" parent="General_Lectures" book="Lec" index="95" link="Pandal Lecture -- Delhi, November 12, 1971" link_text="Pandal Lecture -- Delhi, November 12, 1971">
<span class="link">[[Vanisource:Pandal Lecture -- Delhi, November 12, 1971|Pandal Lecture -- Delhi, November 12, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This external world is called bahiraṅgā śakti, the external energy of the Supreme Personality of Godhead. So here it is just like mirage, just like people...or the not people, animal, running after water in the desert. In the desert, there is some reflection of heat, and the animals think there is water. And they run after water, the water also going ahead and the animal also going ahead. In this way, when he is too much tired, he falls down and dies. Tejo-vāri-mṛdāṁ vinimayam.</p>
</div>
</div>
<div id="PandalLectureDelhiNovember131971_17" class="quote" parent="General_Lectures" book="Lec" index="96" link="Pandal Lecture -- Delhi, November 13, 1971" link_text="Pandal Lecture -- Delhi, November 13, 1971">
<span class="link">[[Vanisource:Pandal Lecture -- Delhi, November 13, 1971|Pandal Lecture -- Delhi, November 13, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">We are getting this information from Lord Brahmā, the creator of this particular universe, very authoritative statement by his realization. In the Śrīmad-Bhāgavatam, in the beginning, the description of the Lord is given, janmādy asya yataḥ, tene brahma hṛdā ādi-kavaye ([[Vanisource:SB 1.1.1|SB 1.1.1]]). So, first of all He gave instruction, the Lord, janmādy asya yataḥ, from whom everything is emanating. Lord Brahmā is also emanating from Him. Tene brahma hṛdā ādi-kavaye. So how Lord Brahmā got Vedic instruction? That is answered, hṛdā. Hṛdā means through the heart. So the Lord is situated in everyone's heart—in the heart of the Brahmā or in the heart of the ant. Not only in the heart but also within the atom. Aṇḍāntara-sthaṁ paramāṇu-cayāntara-stham.</p>
</div>
</div>
<div id="LectureatCaitanyaMathaVisakhapatnamFebruary191972_18" class="quote" parent="General_Lectures" book="Lec" index="102" link="Lecture at Caitanya Matha -- Visakhapatnam, February 19, 1972" link_text="Lecture at Caitanya Matha -- Visakhapatnam, February 19, 1972">
<span class="link">[[Vanisource:Lecture at Caitanya Matha -- Visakhapatnam, February 19, 1972|Lecture at Caitanya Matha -- Visakhapatnam, February 19, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Because they have no other knowledge, they cannot explain. Bhāgavata begins from the very beginning, janmādy asya yataḥ anvayād itarataś ca arthe ([[Vanisource:SB 1.1.1|SB 1.1.1]]). They have no brain to explain all these intricate verses in the Śrīmad-Bhāgavatam, what is Kṛṣṇa, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). They jump over to the spiritual rasa-līlā, and people misunderstand.</p>
</div>
</div>
<div id="LectureBombayMarch181972_19" class="quote" parent="General_Lectures" book="Lec" index="104" link="Lecture -- Bombay, March 18, 1972" link_text="Lecture -- Bombay, March 18, 1972">
<span class="link">[[Vanisource:Lecture -- Bombay, March 18, 1972|Lecture -- Bombay, March 18, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So this bhagavata dharma, or Kṛṣṇa consciousness movement, is started to educate people for enjoying satyānanda, satyānanda. At the present moment we have no information what is the Absolute Truth. The Absolute Truth is described in the Vedānta-sūtra as janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]), athāto brahma jijñāsā. The Vedānta-sūtra begins with this sūtra, that "Now this human form of life is meant for understanding the Absolute Truth and my relationship with Him." That is the human mission.</p>
</div>
</div>
<div id="LectureBombayMarch181972_20" class="quote" parent="General_Lectures" book="Lec" index="104" link="Lecture -- Bombay, March 18, 1972" link_text="Lecture -- Bombay, March 18, 1972">
<span class="link">[[Vanisource:Lecture -- Bombay, March 18, 1972|Lecture -- Bombay, March 18, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">And because it is commentary of the Vedānta-sūtra, therefore he begins with first aphorism of the Vedānta-sūtra: janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Now, he explains the verse, the sūtra, or the code, Vedic code, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). The first question is, "Who is... What is the Absolute Truth, you should inquire now." This is the beginning of human life. If one does not inquire what is God, what I am, what is my relationship with God, that is animal life.</p>
</div>
</div>
<div id="LectureBombayMarch181972_21" class="quote" parent="General_Lectures" book="Lec" index="104" link="Lecture -- Bombay, March 18, 1972" link_text="Lecture -- Bombay, March 18, 1972">
<span class="link">[[Vanisource:Lecture -- Bombay, March 18, 1972|Lecture -- Bombay, March 18, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Live for a moment. It does not require to live for thousands of years. Because there are many trees... I have seen in San Francisco, one great tree is standing for seven thousand years, this tree, and standing in the jungle. Do you like such kind of life, living? Live, live for worth living. Don't live like cats and dogs. That is life. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]).</p>
</div>
</div>
<div id="LectureBombayMarch191972_22" class="quote" parent="General_Lectures" book="Lec" index="105" link="Lecture -- Bombay, March 19, 1972" link_text="Lecture -- Bombay, March 19, 1972">
<span class="link">[[Vanisource:Lecture -- Bombay, March 19, 1972|Lecture -- Bombay, March 19, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So the Śrīmad-Bhāgavatam therefore begins with the first aphorism of the Vedānta-sūtra, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]), the Absolute Truth. Vyāsadeva has given you Śrīmad-Bhāgavatam after his mature experience. He wrote all the Vedic literatures but he was not happy. So when he was not in his mood, he was deeply thinking that "What is the defect in my writings that after writing so many Vedic literatures I am not feeling very happy," at that time his spiritual master happened to appear before him, and he explained that why he was not happy.</p>
</div>
</div>
<div id="LectureBombayMarch191972_23" class="quote" parent="General_Lectures" book="Lec" index="105" link="Lecture -- Bombay, March 19, 1972" link_text="Lecture -- Bombay, March 19, 1972">
<span class="link">[[Vanisource:Lecture -- Bombay, March 19, 1972|Lecture -- Bombay, March 19, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">I cannot understand the author's mind. I may imagine something, but you cannot understand the author's mind, what does he want to explain. Therefore Vyāsadeva explains himself about the Vedānta-sūtra: athāto brahma jijñāsā, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). The human life, atha, now it is the time for inquiring about the Supreme Absolute Truth. Not in other life. "Other" means other than the human life: animal life, beast life, plant life, aquatic life, insect life.</p>
</div>
</div>
<div id="LectureBombayMarch191972_24" class="quote" parent="General_Lectures" book="Lec" index="105" link="Lecture -- Bombay, March 19, 1972" link_text="Lecture -- Bombay, March 19, 1972">
<span class="link">[[Vanisource:Lecture -- Bombay, March 19, 1972|Lecture -- Bombay, March 19, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">There are so many, 8,400,000 of species of life. By evolutionary process, when we come to the human form of life, it is our duty to understand and inquire about Brahma. Athāto brahma jijñāsā. That Brahma is explained by the author. That Brahma is that from where everything emanates, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Janma, śiti and loi(?). Janma means birth, śiti means stay, and loi(?) means annihilation. So wherefrom everything is coming out, and from whom everything is staying, and after annihilation, where everything is entering—that is Brahma. Janmādy asya ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Janmādi.</p>
</div>
</div>
<div id="LectureBombayMarch191972_25" class="quote" parent="General_Lectures" book="Lec" index="105" link="Lecture -- Bombay, March 19, 1972" link_text="Lecture -- Bombay, March 19, 1972">
<span class="link">[[Vanisource:Lecture -- Bombay, March 19, 1972|Lecture -- Bombay, March 19, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">But here in Śrīmad-Bhāgavatam Vyāsadeva says that origin of the emanation of everything is sentient, conscious. He's not like matter, unconscious. Janmādy asya yataḥ 'nvayād itarataś cārtheṣv abhijñaḥ sva-rāṭ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). He says that the origin of creation must be conscious, abhijñaḥ. Abhijñaḥ means conscious. Unless the origin of creation is conscious, how things are so happening so rightly and nicely? How all the planets are rotating in their orbit, there is no collision, there is no fall down? So there is a great plan.</p>
</div>
</div>
<div id="LectureBombayMarch191972_26" class="quote" parent="General_Lectures" book="Lec" index="105" link="Lecture -- Bombay, March 19, 1972" link_text="Lecture -- Bombay, March 19, 1972">
<span class="link">[[Vanisource:Lecture -- Bombay, March 19, 1972|Lecture -- Bombay, March 19, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Just like my father is conscious and person, his father is conscious and person. In this way you go on researching according to our Vedic knowledge, you come to Brahma. Brahma is considered to be the original creature within the universe, ādi-kavi. So now this Brahma is also born of the navel lotus of Viṣṇu; the Viṣṇu, He must be conscious.</p>
</div>
</div>
<div id="LectureBombayMarch191972_27" class="quote" parent="General_Lectures" book="Lec" index="105" link="Lecture -- Bombay, March 19, 1972" link_text="Lecture -- Bombay, March 19, 1972">
<span class="link">[[Vanisource:Lecture -- Bombay, March 19, 1972|Lecture -- Bombay, March 19, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The Viṣṇu is conscious, abhijñaḥ. So the origin of creation cannot be unconscious. Origin of creation must be conscious. That is the version of the Vedas, Vedic literature. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]), this is the Vedānta-sūtra verse. He must be conscious.</p>
<p>Now Vyāsadeva is explaining that supreme consciousness. He has already offered his respect, oṁ namo bhagavate vāsudevāya, janmādy asya yataḥ. Śrīpāda Śrīdhara Svāmī has commented on this oṁ namo bhagavate vāsudevāya, that Vasudeva means Kṛṣṇa. Cinma karundaya kṛṣṇāya, he has said in his comment. Oṁ namo bhagavate parama... paramahaṁsa asādhi caraṇa kamala.(?) Paramahaṁsa.</p>
</div>
</div>
<div id="LectureBombayMarch191972_28" class="quote" parent="General_Lectures" book="Lec" index="105" link="Lecture -- Bombay, March 19, 1972" link_text="Lecture -- Bombay, March 19, 1972">
<span class="link">[[Vanisource:Lecture -- Bombay, March 19, 1972|Lecture -- Bombay, March 19, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This is Kṛṣṇa. Why? Because we are parts and parcels of Kṛṣṇa. Kṛṣṇa is fully independent. That is also explained here-abhijñaḥ svarāṭ. Svarāṭ means fully independent. The Absolute Truth, the Supreme Person, is fully independent. Not only conscious, abhijñaḥ, but He is independent. But we are part and parcel of Kṛṣṇa; therefore the quality of independence of Kṛṣṇa is there, but in minute quantity.</p>
</div>
</div>
<div id="LectureBombayMarch191972_29" class="quote" parent="General_Lectures" book="Lec" index="105" link="Lecture -- Bombay, March 19, 1972" link_text="Lecture -- Bombay, March 19, 1972">
<span class="link">[[Vanisource:Lecture -- Bombay, March 19, 1972|Lecture -- Bombay, March 19, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">If you actually want to revive your own consciousness, original consciousness, then you have to surrender. That is being explained by Vyāsadeva here, satyaṁ paraṁ dhīmahi ([[Vanisource:SB 1.1.1|SB 1.1.1]]). He says, satyaṁ paraṁ dhīmahi. Dhīmahi is gāyatrī-mantra. Oṁ bhūr bhuvaḥ svaḥ tat savitur vareṇyaṁ bhargo devasya dhīmahi.</p>
</div>
</div>
<div id="LectureatChristianMonasteryMelbourneApril61972_30" class="quote" parent="General_Lectures" book="Lec" index="107" link="Lecture at Christian Monastery -- Melbourne, April 6, 1972" link_text="Lecture at Christian Monastery -- Melbourne, April 6, 1972">
<span class="link">[[Vanisource:Lecture at Christian Monastery -- Melbourne, April 6, 1972|Lecture at Christian Monastery -- Melbourne, April 6, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">According to our Vedic literature, Brahma, the creator of this universe, he is considered to be the highest creature within this universe, but he is also not God. That is stated in the Śrīmad-Bhāgavatam: tene brahma hṛdā ādi-kavaye muhyanti yat sūrayaḥ. God instructed him to create. Ādi-kavi. He is the original creature within this material world. Somebody may question that "If he is original creature, than how he got this knowledge of creating?" So that is explained. Tene brahma hṛdā ādi-kavaye. Hṛdā: "From the heart God instructed." God is situated in everyone's heart. That is called paramātmā. Īśvaraḥ sarva-bhūtānām hṛd-deśe arjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). God has got three features: Brahman, Paramātmā, and Bhagavān.</p>
</div>
</div>
<div id="LectureatArtGalleryAucklandApril161972_31" class="quote" parent="General_Lectures" book="Lec" index="109" link="Lecture at Art Gallery -- Auckland, April 16, 1972" link_text="Lecture at Art Gallery -- Auckland, April 16, 1972">
<span class="link">[[Vanisource:Lecture at Art Gallery -- Auckland, April 16, 1972|Lecture at Art Gallery -- Auckland, April 16, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So don't you think there is need of artistic brain and scientific brain? If you simply say, "It is nature," that is not good explanation. But the Vedas gives us information, "No." Janmādy asya yataḥ: ([[Vanisource:SB 1.1.1|SB 1.1.1]]) "The Absolute Truth is He from whom everything is being generated." First aphorism is athāto brahma jijñāsā. Greater thing. We are engaged in smaller thing. We become amazed when we see a small sputnik is flying in the sky, and it is trying to go to the moon planet, and we are giving all credit to the scientist, and scientist is challenging, "What is God? Science is everything."</p>
</div>
</div>
<div id="LectureTokyoMay11972_32" class="quote" parent="General_Lectures" book="Lec" index="114" link="Lecture -- Tokyo, May 1, 1972" link_text="Lecture -- Tokyo, May 1, 1972">
<span class="link">[[Vanisource:Lecture -- Tokyo, May 1, 1972|Lecture -- Tokyo, May 1, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">If you want to become, merge into the existence of God, that is not very difficult job. God is all-powerful. You are emanation from God. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). So if you want to... Sāyujya mukti. If you want to finish your individuality and merge into the existence of God, that is not very difficult job. Even the enemies of Kṛṣṇa—Kaṁsa, Jarāsandha, Dantavakra, Śiśupāla, and many demons—they also merged into the existence of Kṛṣṇa.</p>
</div>
</div>
<div id="LectureTokyoMay11972_33" class="quote" parent="General_Lectures" book="Lec" index="114" link="Lecture -- Tokyo, May 1, 1972" link_text="Lecture -- Tokyo, May 1, 1972">
<span class="link">[[Vanisource:Lecture -- Tokyo, May 1, 1972|Lecture -- Tokyo, May 1, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">As it is explained in the Vedānta-sūtra, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). What is Absolute Truth? This human form of life is meant for understanding what is Absolute Truth. Athāto brahma jijñāsā. This is human form of life. The cats and dogs cannot inquire about what is Brahman. That is not possible. This human form of life, they can inquire. Inquisitiveness. Athāto brahma jijñāsā. And immediately reply, the Vedānta-sūtra, "Brahman, the Absolute Truth, is that which is the source of everything." Janmādy asya ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Now that reply is given by Kṛṣṇa in the Bhagavad-gītā:</p>
:ahaṁ sarvasya prabhavo
:mattaḥ sarvaṁ pravartate
:iti matvā bhajante māṁ
:budhā bhāva-samanvitāḥ
:([[Vanisource:BG 10.8 (1972)|BG 10.8]])
</div>
</div>
<div id="LectureTokyoMay11972_34" class="quote" parent="General_Lectures" book="Lec" index="114" link="Lecture -- Tokyo, May 1, 1972" link_text="Lecture -- Tokyo, May 1, 1972">
<span class="link">[[Vanisource:Lecture -- Tokyo, May 1, 1972|Lecture -- Tokyo, May 1, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Budhā. Budhā means one who is actually in knowledge, one who is actually in understanding. Such person, he knows that Kṛṣṇa is the origin of everything, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). The Vedānta-sūtra gives hint that "Absolute Truth is that which is the original source of emanation of everything." That Absolute Truth is Kṛṣṇa. He says further, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: ([[Vanisource:BG 7.7 (1972)|BG 7.7]]) "Beyond Me, there is no other superior authority or truth."</p>
</div>
</div>
<div id="LectureTokyoMay11972_35" class="quote" parent="General_Lectures" book="Lec" index="114" link="Lecture -- Tokyo, May 1, 1972" link_text="Lecture -- Tokyo, May 1, 1972">
<span class="link">[[Vanisource:Lecture -- Tokyo, May 1, 1972|Lecture -- Tokyo, May 1, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">To whom? Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam If you engage yourself in the service of the Lord, bhajatām, with love and faith, then Kṛṣṇa is within you—He will give you all intelligence. Tene brahma hṛdā ādi-kavaye. He gave the intelligence. That is... We are describing how He gave intelligence to Lord Brahmā, who is the creator of this universe.</p>
</div>
</div>
<div id="SundayFeastLectureLosAngelesMay211972_36" class="quote" parent="General_Lectures" book="Lec" index="116" link="Sunday Feast Lecture -- Los Angeles, May 21, 1972" link_text="Sunday Feast Lecture -- Los Angeles, May 21, 1972">
<span class="link">[[Vanisource:Sunday Feast Lecture -- Los Angeles, May 21, 1972|Sunday Feast Lecture -- Los Angeles, May 21, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">There was no other any other living entity when he was created first. So if I say that he also got knowledge from others, then the argument may be, "Who is the next person to give him knowledge?" So therefore Bhāgavata says, "No. He received knowledge from Kṛṣṇa." How? "From the heart." Tene brahma hṛdā. Hṛdā. Because God, Kṛṣṇa, is sitting in everyone's heart—your heart, my heart, everyone. And He can give you instruction. His name is therefore Caitya-guru. Caitya-guru means who gives conscience and knowledge from within. In the Bhagavad-gītā Kṛṣṇa says, sarvasya cāhaṁ hṛdi sanniviṣṭo: ([[Vanisource:BG 15.15 (1972)|BG 15.15]]) "In everyone's heart I am sitting." Hṛdi, "within the heart"; sanniviṣṭo, "I am sitting there." Sarvasya.</p>
</div>
</div>
<div id="SundayFeastLectureLosAngelesMay211972_37" class="quote" parent="General_Lectures" book="Lec" index="116" link="Sunday Feast Lecture -- Los Angeles, May 21, 1972" link_text="Sunday Feast Lecture -- Los Angeles, May 21, 1972">
<span class="link">[[Vanisource:Sunday Feast Lecture -- Los Angeles, May 21, 1972|Sunday Feast Lecture -- Los Angeles, May 21, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Because everything is there in a small aphorism. Just like the first aphorism of Vedānta-sūtra is athāto brahma jijñāsā. In three words: atha, ataḥ, brahma, jijñāsā. Four words. So it contains volumes of philosophy. The next aphorism is janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Janma, ādi, asya, yataḥ. "From whom," asya, viśvasya, "of this universe, cosmic manifestation." From where this cosmic manifestation has come, and where it rests, and where it will dissolve. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). In this way, Vedānta-sūtra means, gives you the whole purpose of Vedas, knowledge, in small code words. So to understand these code words, one must have very big brain, or very highly standard educational qualification. Then... All the ācāryas, those who are controlling Vedic civilization, like Śaṅkarācārya, Madhvācārya, Rāmānujācārya, they have all written their commentaries on the Vedānta-sūtra.</p>
</div>
</div>
<div id="RotaryClubLectureHyderabadNovember291972_38" class="quote" parent="General_Lectures" book="Lec" index="123" link="Rotary Club Lecture -- Hyderabad, November 29, 1972" link_text="Rotary Club Lecture -- Hyderabad, November 29, 1972">
<span class="link">[[Vanisource:Rotary Club Lecture -- Hyderabad, November 29, 1972|Rotary Club Lecture -- Hyderabad, November 29, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Just like in the Bhagavad-gītā it is said, vedāhaṁ samatītāni ([[Vanisource:BG 7.26 (1972)|BG 7.26]]). Kṛṣṇa says, "I know everything, past, present and future." That is knowledge. In the Śrīmad-Bhāgavatam it is also stated, janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Abhijñaḥ: He knows everything. In the Bhagavad-gītā it is said also: kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata. Kṣetrajñaḥ. Kṣetrajña means the proprietor of the body, the owner of the body. Just like you are a spirit soul, owner of your body.</p>
</div>
</div>
<div id="UniversityLectureCalcuttaJanuary291973_40" class="quote" parent="General_Lectures" book="Lec" index="128" link="University Lecture -- Calcutta, January 29, 1973" link_text="University Lecture -- Calcutta, January 29, 1973">
<span class="link">[[Vanisource:University Lecture -- Calcutta, January 29, 1973|University Lecture -- Calcutta, January 29, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So our task is very easy. Everything is there. Our Vedic literature is so full, so treasure of knowledge, great treasure of knowledge, we haven't got to make research, search out where is the truth. Truth is there and is explained in the Śrīmad-Bhāgavatam: satyaṁ paraṁ dhīmahi ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Why don't you take it? The whole world is suffering for want of this knowledge. Before me, many swamis went in the Western countries, but they did not give the actual pure Vedic culture. They invented their own ways.</p>
</div>
</div>
<div id="LectureJakartaFebruary261973_41" class="quote" parent="General_Lectures" book="Lec" index="131" link="Lecture -- Jakarta, February 26, 1973" link_text="Lecture -- Jakarta, February 26, 1973">
<span class="link">[[Vanisource:Lecture -- Jakarta, February 26, 1973|Lecture -- Jakarta, February 26, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Para-brahman must enjoy. Para-brahman is not without enjoyment, because wherefrom the idea of enjoyment comes unless it is in the Para-brahman? That is described in the Vedānta-sūtra, athāto brahma jijñāsā. Brahman, inquiry about Brahman, Para-brahman, both. So what is that Para-brahman? Janmādy asya yataḥ: ([[Vanisource:SB 1.1.1|SB 1.1.1]]) wherefrom everything comes. Everything, all emanations.</p>
</div>
</div>
<div id="LectureJakartaFebruary261973_42" class="quote" parent="General_Lectures" book="Lec" index="131" link="Lecture -- Jakarta, February 26, 1973" link_text="Lecture -- Jakarta, February 26, 1973">
<span class="link">[[Vanisource:Lecture -- Jakarta, February 26, 1973|Lecture -- Jakarta, February 26, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Para-brahman is not without enjoyment, because wherefrom the idea of enjoyment comes unless it is in the Para-brahman? That is described in the Vedānta-sūtra, athāto brahma jijñāsā. Brahman, inquiry about Brahman, Para-brahman, both. So what is that Para-brahman? Janmādy asya yataḥ: ([[Vanisource:SB 1.1.1|SB 1.1.1]]) wherefrom everything comes. Everything, all emanations.</p>
</div>
</div>
<div id="LectureJakartaFebruary261973_43" class="quote" parent="General_Lectures" book="Lec" index="131" link="Lecture -- Jakarta, February 26, 1973" link_text="Lecture -- Jakarta, February 26, 1973">
<span class="link">[[Vanisource:Lecture -- Jakarta, February 26, 1973|Lecture -- Jakarta, February 26, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So this ānanda potency... We are seeking after ānanda. Every one of us, we are seeking after pleasure. This is struggle for existence. Everyone wants to be happy, peace and pleasure. But wherefrom this idea comes? The Vedānta-sūtra says janmādy asya yataḥ: ([[Vanisource:SB 1.1.1|SB 1.1.1]]) it also comes from Para-brahman. So if Para-brahman has no such tendency how to enjoy, wherefrom this so-called love in this material world between young boy and young girl comes?</p>
</div>
</div>
<div id="LectureJakartaMarch21973_44" class="quote" parent="General_Lectures" book="Lec" index="135" link="Lecture -- Jakarta, March 2, 1973" link_text="Lecture -- Jakarta, March 2, 1973">
<span class="link">[[Vanisource:Lecture -- Jakarta, March 2, 1973|Lecture -- Jakarta, March 2, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Just like we have got Gāyatrī mantra for Guru-Gaurāṅga, then Rādhā-Kṛṣṇa, that completes the Gāyatrī mantra. So this Gāyatrī mantra is also mentioned in the beginning of Śrīmad-Bhāgavatam. In the beginning of Śrīmad-Bhāgavatam there is the statement, satyaṁ paraṁ dhīmahi ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Satyaṁ paraṁ dhīmahi, this dhīmahi mantra is in reference to the Gāyatrī. So we have got very intimate relationship. You have uttered the name of Puṇḍarīkākṣam, Nārāyaṇa, these are very known terms in the Bhāgavata pṛṣṭam(?). Śrīpāda Śaṅkarācārya has mentioned about Nārāyaṇa, nārāyaṇa parā avyaktāt.</p>
</div>
</div>
<div id="LectureonGurvastakamatUpsalaUniversityStockholmSeptember91973_45" class="quote" parent="General_Lectures" book="Lec" index="141" link="Lecture on Gurvastakam at Upsala University -- Stockholm, September 9, 1973" link_text="Lecture on Gurvastakam at Upsala University -- Stockholm, September 9, 1973">
<span class="link">[[Vanisource:Lecture on Gurvastakam at Upsala University -- Stockholm, September 9, 1973|Lecture on Gurvastakam at Upsala University -- Stockholm, September 9, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Mādhava. Jaya jaya Rādhā-Mādhava. We worship not Kṛṣṇa alone—with His eternal consort, Śrīmatī Rādhārāṇī. So there is eternal love between Rādhārāṇī and Kṛṣṇa. Therefore in the Vedānta-sūtra, it is said, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). This Absolute Truth means wherefrom everything comes, emanates. Just like here we find love between mother and son, love between wife and husband, love between master and servant, love between friends and friends, love between master and the dog or the cat or the cow.</p>
</div>
</div>
<div id="LectureHongKongJanuary311974_46" class="quote" parent="General_Lectures" book="Lec" index="144" link="Lecture -- Hong Kong, January 31, 1974" link_text="Lecture -- Hong Kong, January 31, 1974">
<span class="link">[[Vanisource:Lecture -- Hong Kong, January 31, 1974|Lecture -- Hong Kong, January 31, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">That is your human life's business, to search out the truth, Absolute Truth. Then that is Kṛṣṇa, that is Kṛṣṇa. In the Vedānta-sūtra it is indirectly said, "The Absolute Truth is janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]), from whom everything is generated." That is Absolute Truth. That answer is given in the Bhagavad-gītā, aham sarvasya prabhavaḥ mattaḥ sarvaṁ pravartate: ([[Vanisource:BG 10.8 (1972)|BG 10.8]]) "I am the origin of everything." Aham ādir hi devānām (Bg 10.2). Somebody may say the demigods like Lord Brahma, Siva, they are the beginning demigods.</p>
</div>
</div>
<div id="LectureVrndavanaMarch141974_47" class="quote" parent="General_Lectures" book="Lec" index="146" link="Lecture -- Vrndavana, March 14, 1974" link_text="Lecture -- Vrndavana, March 14, 1974">
<span class="link">[[Vanisource:Lecture -- Vrndavana, March 14, 1974|Lecture -- Vrndavana, March 14, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The Vedānta-sūtra begins, janmādy asya yataḥ, athāto brahma jijñāsā. And Bhāgavata says, jīvasya tattva-jijñāsā. The same thing; a little different language. And janmādy asya śloka is beginning of Śrīmad-Bhāgavatam. Janmādy asya yataḥ anvayād ([[Vanisource:SB 1.1.1|SB 1.1.1]]). In the Vedānta-sūtra the sūtra is janmādy asya yataḥ: "Absolute Truth is that from which or from whom everything emanates." Janmādy asya yataḥ. And Bhāgavata is explaining... That is commentary.</p>
</div>
</div>
<div id="LectureVrndavanaMarch141974_48" class="quote" parent="General_Lectures" book="Lec" index="146" link="Lecture -- Vrndavana, March 14, 1974" link_text="Lecture -- Vrndavana, March 14, 1974">
<span class="link">[[Vanisource:Lecture -- Vrndavana, March 14, 1974|Lecture -- Vrndavana, March 14, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Gopī-bhāva-rasāmṛtābdhi-laharī-kallola-magnau. But not all of a sudden. Try to understand Kṛṣṇa first. Therefore Vyāsadeva has compiled Śrīmad-Bhāgavatam, nine cantos to understand Kṛṣṇa, beginning from the First Canto, First Chapter, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]), Vedānta philosophy. Then he begins to write about Kṛṣṇa and Kṛṣṇa's activities on the Tenth Canto. One has to understand Kṛṣṇa by studying nine cantos. Then if he tries to understand Kṛṣṇa from the Tenth Canto...</p>
</div>
</div>
<div id="LectureatStPascalsFranciscanSeminaryMelbourneJune281974_49" class="quote" parent="General_Lectures" book="Lec" index="151" link="Lecture at St. Pascal's Franciscan Seminary -- Melbourne, June 28, 1974" link_text="Lecture at St. Pascal's Franciscan Seminary -- Melbourne, June 28, 1974">
<span class="link">[[Vanisource:Lecture at St. Pascal's Franciscan Seminary -- Melbourne, June 28, 1974|Lecture at St. Pascal's Franciscan Seminary -- Melbourne, June 28, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The main principle is naturally, if we are philosophical minded, we inquire that "How this world is created? Who has created?" And there are many different ways of answering. But the Vedānta-sūtra answers that the, whatever we are seeing, all this cosmic manifestation, the creator is God, Brahman. Athāto brahma jijñāsā, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). So God, or the Supreme Truth, Absolute Truth is that from whom everything has come. So that is the beginning of the Śrīmad-Bhāgavatam. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]), "Absolute Truth is that from whom everything has come into existence." So the common platform is therefore, if we try to understand the Supreme Soul, and we turn our loving propensities to that Supreme Soul, that is called religion. Religion is not kind of... In the dictionary it is said, "Religion is a kind of faith." No. It is a permanent, I mean to say, arrangement. It is not the faith.</p>
</div>
</div>
<div id="LectureatStPascalsFranciscanSeminaryMelbourneJune281974_50" class="quote" parent="General_Lectures" book="Lec" index="151" link="Lecture at St. Pascal's Franciscan Seminary -- Melbourne, June 28, 1974" link_text="Lecture at St. Pascal's Franciscan Seminary -- Melbourne, June 28, 1974">
<span class="link">[[Vanisource:Lecture at St. Pascal's Franciscan Seminary -- Melbourne, June 28, 1974|Lecture at St. Pascal's Franciscan Seminary -- Melbourne, June 28, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">That is the difference between God and you and me. He knows what is pains and pleasure within you, He knows what is pains and pleasure within me or any living entity. He knows everything. Therefore He is all-cognizant, all-powerful, almighty. He knows everything. That is explained in the... Janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). He is cognizant of everything. He knows everything. In the Bhagavad-gītā also He says that "I know past, present, future everywhere." So consciousness is there.</p>
</div>
</div>
<div id="LectureNelloreJanuary41976_51" class="quote" parent="General_Lectures" book="Lec" index="167" link="Lecture -- Nellore, January 4, 1976" link_text="Lecture -- Nellore, January 4, 1976">
<span class="link">[[Vanisource:Lecture -- Nellore, January 4, 1976|Lecture -- Nellore, January 4, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Kṛṣṇa also said. The Vedānta says that the Absolute Truth is that from where everything emanates, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). And Kṛṣṇa says, ahaṁ sarvasya prabhavaḥ: ([[Vanisource:BG 10.8 (1972)|BG 10.8]]) "I am the origin of everything." Mattaḥ sarvaṁ pravartate, iti matvā bhajante māṁ budhā bhāva-samanvitāḥ.</p>
</div>
</div>
<div id="TenthAnniversaryAddressWashingtonDCJuly61976_52" class="quote" parent="General_Lectures" book="Lec" index="171" link="Tenth Anniversary Address -- Washington, D.C., July 6, 1976" link_text="Tenth Anniversary Address -- Washington, D.C., July 6, 1976">
<span class="link">[[Vanisource:Tenth Anniversary Address -- Washington, D.C., July 6, 1976|Tenth Anniversary Address -- Washington, D.C., July 6, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So these two things, we see there is a controller above these two things, the animate and inanimate. So we have to inquire now whether the source of two things, animate and inanimate, what is the position? The position is explained in the Śrīmad-Bhāgavatam, janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). The original source of everything is abhijñaḥ. How? Anvayād itarataś cārtheṣu. If I have created something, I know everything, all details, anvayād, directly or indirectly, I know. If I manufacture something... Suppose if I know some special cooking, then I know all the details how to do it.</p>
</div>
</div>
<div id="AddresstoRotaryClubChandigarhOctober171976_53" class="quote" parent="General_Lectures" book="Lec" index="176" link="Address to Rotary Club -- Chandigarh, October 17, 1976" link_text="Address to Rotary Club -- Chandigarh, October 17, 1976">
<span class="link">[[Vanisource:Address to Rotary Club -- Chandigarh, October 17, 1976|Address to Rotary Club -- Chandigarh, October 17, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Vedic literature means it is not spoken by any ordinary human being. Apaureṣaya means this literature, Vedic literature, is spoken directly by the Supreme Person or Lord. So it was instructed through Brahmā, Lord Brahmā. Tene brahma hṛda ādi-kavaye. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Oṁ namo bhāgavate vāsudevāya. These are the Vedānta philosophy's beginning. The Vedānta philosophy begins with the word athāto brahma jijñāsā. This human form of life is meant for inquiring about Brahman.</p>
</div>
</div>
<div id="Departure_Talks" class="sub_section" sec_index="12" parent="Lectures" text="Departure Talks"><h3>Departure Talks</h3>
</div>
<div id="ConversationHawaiiJune201975_0" class="quote" parent="Departure_Talks" book="Lec" index="6" link="Conversation -- Hawaii, June 20, 1975" link_text="Conversation -- Hawaii, June 20, 1975">
<span class="link">[[Vanisource:Conversation -- Hawaii, June 20, 1975|Conversation -- Hawaii, June 20, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Just study all status of society, animal society or human society. The law is that the stronger is dominating the weaker. That is the law. You cannot avoid it. So wherefrom this idea came unless it is in God? Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). All ideas come from the Supreme. That is the law, that the strong predominate over the weak. So who can be stronger than God? So this is our natural position, to serve God.</p>
</div>
</div>
<div id="Philosophy_Discussions" class="sub_section" sec_index="13" parent="Lectures" text="Philosophy Discussions"><h3>Philosophy Discussions</h3>
</div>
<div id="PhilosophyDiscussiononImmanuelKant_0" class="quote" parent="Philosophy_Discussions" book="Lec" index="3" link="Philosophy Discussion on Immanuel Kant" link_text="Philosophy Discussion on Immanuel Kant">
<span class="link">[[Vanisource:Philosophy Discussion on Immanuel Kant|Philosophy Discussion on Immanuel Kant]]: </span><div class="text"><p style="display: inline;">Prabhupāda: The Vedānta-sūtra says this jijñāsā, inquiry, "What is after this? What is after this? What is brāhmaṇas? What is Brahman? This is not Brahman. This is not Brahman..." The next answer is that "Brahman means janmādy asya ([[Vanisource:SB 1.1.1|SB 1.1.1]]), the supreme source from where everything emanates." So unless he goes to the supreme source, he is not satisfied. So those who are going by mental speculation, they come to that impersonal feature.</p>
</div>
</div>
<div id="PhilosophyDiscussiononHegel_1" class="quote" parent="Philosophy_Discussions" book="Lec" index="4" link="Philosophy Discussion on Hegel" link_text="Philosophy Discussion on Hegel">
<span class="link">[[Vanisource:Philosophy Discussion on Hegel|Philosophy Discussion on Hegel]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Yes. That they do not know. That is their ignorance. We say wherefrom this form came, who gave this idea? The Vedānta says janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]), the origin, from the original source it comes.</p>
</div>
</div>
<div id="PhilosophyDiscussiononHegel_2" class="quote" parent="Philosophy_Discussions" book="Lec" index="4" link="Philosophy Discussion on Hegel" link_text="Philosophy Discussion on Hegel">
<span class="link">[[Vanisource:Philosophy Discussion on Hegel|Philosophy Discussion on Hegel]]: </span><div class="text"><p style="display: inline;">Śyāmasundara: His idea is that the spirit, the spirit is the one who both has ideas and puts them into practice.</p>
<p>Prabhupāda: We say spirit has got everything. Why this or that? Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Everything is coming from. Why this or that? There is no such discrimination.</p>
<p>Śyāmasundara: What about a notion or a concept? How does that come into being if it has never existed before?</p>
</div>
</div>
<div id="PhilosophyDiscussiononHegel_3" class="quote" parent="Philosophy_Discussions" book="Lec" index="4" link="Philosophy Discussion on Hegel" link_text="Philosophy Discussion on Hegel">
<span class="link">[[Vanisource:Philosophy Discussion on Hegel|Philosophy Discussion on Hegel]]: </span><div class="text"><p style="display: inline;">Kīrtanānanda: But if I have that idea of a golden mountain, that means that in the spiritual world that must exist?</p>
<p>Prabhupāda: No, not necessarily. Spiritual world means everything existing. Unless there is substance in the spiritual world there cannot be anything even(?). Because it is said, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Everything is (indistinct).</p>
<p>Kīrtanānanda: But I can form an idea that is not in the spiritual world. Am I understanding you?</p>
</div>
</div>
<div id="PhilosophyDiscussiononHegel_4" class="quote" parent="Philosophy_Discussions" book="Lec" index="4" link="Philosophy Discussion on Hegel" link_text="Philosophy Discussion on Hegel">
<span class="link">[[Vanisource:Philosophy Discussion on Hegel|Philosophy Discussion on Hegel]]: </span><div class="text"><p style="display: inline;">Śyāmasundara: Like the square root of minus one. There is no substantial reference for that idea but there is an equation: the square root of minus one.</p>
<p>Prabhupāda: The ultimate understanding, if we have accept this formula janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]), so everything is emanating from the substance, so without having a place of that idea in the substance, you cannot have... That is another thing (indistinct). Because you are also a product of that something. So whatever you are thinking, that must be there, in the original.</p>
</div>
</div>
<div id="PhilosophyDiscussiononCharlesDarwin_5" class="quote" parent="Philosophy_Discussions" book="Lec" index="5" link="Philosophy Discussion on Charles Darwin" link_text="Philosophy Discussion on Charles Darwin">
<span class="link">[[Vanisource:Philosophy Discussion on Charles Darwin|Philosophy Discussion on Charles Darwin]]: </span><div class="text"><p style="display: inline;">Prabhupāda: No, no, it is... There is no question of discovering. There is already, it is known. It is not known to you. We know. It is not known to you, but it is known to us. And the Vedānta says, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]), the original source of everything: Brahman. We know it. Kṛṣṇa says, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate ([[Vanisource:BG 10.8 (1972)|BG 10.8]]): "I am the origin of everything." So we know that there is a big brain who is doing everything, mayādhyakṣeṇa prakṛtiḥ ([[Vanisource:BG 9.10 (1972)|BG 9.10]]). So we know. Darwin may not know. That is his foolishness.</p>
</div>
</div>
<div id="PhilosophyDiscussiononJohnStuartMill_6" class="quote" parent="Philosophy_Discussions" book="Lec" index="8" link="Philosophy Discussion on John Stuart Mill" link_text="Philosophy Discussion on John Stuart Mill">
<span class="link">[[Vanisource:Philosophy Discussion on John Stuart Mill|Philosophy Discussion on John Stuart Mill]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Any phenomenon that has natural law, so that is the cause. And if we go on, so what is the cause of that natural law? Then ultimately we find Kṛṣṇa. Everything, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]), everything has got a cause, original source. So if you make actually research work what is the cause of this, what is the cause of this, that is called darśana. Darśana means seeing, finding out the cause. Therefore philosophy is called darśana-śāstra, to see the cause of the cause, cause of the cause, cause of the cause. So ultimately they have found Kṛṣṇa is the cause, original cause of everything.</p>
</div>
</div>
<div id="PhilosophyDiscussiononJohnStuartMill_7" class="quote" parent="Philosophy_Discussions" book="Lec" index="8" link="Philosophy Discussion on John Stuart Mill" link_text="Philosophy Discussion on John Stuart Mill">
<span class="link">[[Vanisource:Philosophy Discussion on John Stuart Mill|Philosophy Discussion on John Stuart Mill]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Nothing. If something has come out, then background must be something. Therefore our definition is janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]), everything, the root cause, the original source, is the Brahman, Absolute Truth. So whatever we are exhibiting, just like the other day, whatever we are thinking, there is some existence. Otherwise it cannot come to our ideas and thinking. The same scientific theory: nothing can come out of nothing.</p>
</div>
</div>
<div id="PhilosophyDiscussiononJohnStuartMill_8" class="quote" parent="Philosophy_Discussions" book="Lec" index="8" link="Philosophy Discussion on John Stuart Mill" link_text="Philosophy Discussion on John Stuart Mill">
<span class="link">[[Vanisource:Philosophy Discussion on John Stuart Mill|Philosophy Discussion on John Stuart Mill]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Just like ordinary men, they understand sex pleasure is the highest pleasure. Actually, on sex pleasure the whole material world is existing. But how long this sex pleasure can remain? A few minutes. So our philosophy is we don't want that few minutes' pleasure. We want pleasure which will continue perpetually. Nityānanda. Nitya. Nitya means eternal. Ānanda means bliss. Satyānanda, real pleasure. Satyaṁ paraṁ dhīmahi ([[Vanisource:SB 1.1.1|SB 1.1.1]]). We want the actual truth. That is quality. So that standard is mentioned in the Vedic literature, that those who are intelligent persons, those who are yogis... Yogi means perfect man.</p>
</div>
</div>
<div id="PhilosophyDiscussiononJohnDewey_30" class="quote" parent="Philosophy_Discussions" book="Lec" index="10" link="Philosophy Discussion on John Dewey" link_text="Philosophy Discussion on John Dewey">
<span class="link">[[Vanisource:Philosophy Discussion on John Dewey|Philosophy Discussion on John Dewey]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Yes, that is required. Because in the Śrīmad-Bhāgavatam it is also accepted that except a Vedic religion, all others are cheating religion because they have no perfect knowledge. It is clearly stated that cheating type of religion is rejected from the Bhāgavata religion. Bhāgavata... The sum and substance of Bhāgavata religion is accepting God as the supreme controller. Satyaṁ paraṁ dhīmahi. This is beginning. And what is that Absolute Truth? Janmādy asya yataḥ, itarataś ca artheṣu abhijñaḥ svarāṭ: ([[Vanisource:SB 1.1.1|SB 1.1.1]]) that there is a principal, Brahman, from whom everything has come. So unless you find out what is the ultimate source of emanation, the knowledge is perfect, hum, imperfect.</p>
</div>
</div>
<div id="PhilosophyDiscussiononJohnDewey_31" class="quote" parent="Philosophy_Discussions" book="Lec" index="10" link="Philosophy Discussion on John Dewey" link_text="Philosophy Discussion on John Dewey">
<span class="link">[[Vanisource:Philosophy Discussion on John Dewey|Philosophy Discussion on John Dewey]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Somebody has collected the wood and he has made into a shape. So everything that you see, it has got a history. So similarly the whole creation, it has got a history, and to know who has created, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]), that is perfect knowledge. If you do not know, if you cannot reach, that is your inability.  Don't think that it is imaginary, mythological. That is your imperfect of knowledge. You cannot reach, and you make a conclusion like a crazy man. That is not philosophical at all.</p>
</div>
</div>
<div id="PhilosophyDiscussiononArthurSchopenhauer_9" class="quote" parent="Philosophy_Discussions" book="Lec" index="12" link="Philosophy Discussion on Arthur Schopenhauer" link_text="Philosophy Discussion on Arthur Schopenhauer">
<span class="link">[[Vanisource:Philosophy Discussion on Arthur Schopenhauer|Philosophy Discussion on Arthur Schopenhauer]]: </span><div class="text"><p style="display: inline;">Prabhupāda: That is our proposition. Therefore our authority is Veda. Veda means knowledge, perfect knowledge. Veda means knowledge, perfect knowledge. Why it is perfect? Because it is given by God. Tene brahma hṛdā ya ādi-kavaye ([[Vanisource:SB 1.1.1|SB 1.1.1]]). The Vedic knowledge was imparted to Brahma within the heart. So the perfect knowledge is coming from the supreme perfect. When you take that knowledge, then your knowledge is perfect. Otherwise you can go on. You can become Dr. Frog, that's all.</p>
</div>
</div>
<div id="PhilosophyDiscussiononLudwigWittgenstein_10" class="quote" parent="Philosophy_Discussions" book="Lec" index="14" link="Philosophy Discussion on Ludwig Wittgenstein" link_text="Philosophy Discussion on Ludwig Wittgenstein">
<span class="link">[[Vanisource:Philosophy Discussion on Ludwig Wittgenstein|Philosophy Discussion on Ludwig Wittgenstein]]: </span><div class="text"><p style="display: inline;">Prabhupāda: But the true knowledge, that ultimately Brahman is the ultimate cause. So Brahman has got different energies, and the multiple energies, they are combined together, and they manifest in different phases. Therefore Brahman is the cause of all causes. That is the Vedānta-sūtra, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Brahman means wherefrom everything is emanating.</p>
</div>
</div>
<div id="PhilosophyDiscussiononJacquesMaritain_11" class="quote" parent="Philosophy_Discussions" book="Lec" index="15" link="Philosophy Discussion on Jacques Maritain" link_text="Philosophy Discussion on Jacques Maritain">
<span class="link">[[Vanisource:Philosophy Discussion on Jacques Maritain|Philosophy Discussion on Jacques Maritain]]: </span><div class="text"><p style="display: inline;">Prabhupāda: That is Brahman. Brahman is essence, and from Brahman is everything is coming out-janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). So Brahman means everything is emanating. Now this janma is in reference to this material world. In the spiritual world there is no such thing as creation. Creation and annihilation, that is the nature of this material world. So when we speak of janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]), it means the creation of the material world, but the original source of creation, that is eternal. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]])—the source from which everything is taking birth. So everything is taking birth means before the birth of everything there was the source wherefrom the birth is taking place. Just like child is born, and before the birth of the child the mother was existing. Similarly, before the creation of this material world, the source, Brahman, was there. Therefore Brahman is not matter. Brahman is not matter.</p>
</div>
</div>
<div id="PhilosophyDiscussiononJacquesMaritain_12" class="quote" parent="Philosophy_Discussions" book="Lec" index="15" link="Philosophy Discussion on Jacques Maritain" link_text="Philosophy Discussion on Jacques Maritain">
<span class="link">[[Vanisource:Philosophy Discussion on Jacques Maritain|Philosophy Discussion on Jacques Maritain]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Essence. The essence was there before the creation of the manifestation. That Brahman, Kṛṣṇa says, as Vedānta says, janmādy asya yataḥ; ([[Vanisource:SB 1.1.1|SB 1.1.1]]) similarly Kṛṣṇa says ahaṁ sarvasya prabhavo ([[Vanisource:BG 10.8 (1972)|BG 10.8]]): "I am the source of everything." And Brahma-saṁhitā says, Kṛṣṇa..., sarva-kāraṇa-kāraṇam (Bs. 5.1), "the cause of all causes." So before creation, Kṛṣṇa was existing, or God was existing. Creation means matter. So the source of creation, God, or Kṛṣṇa, is not matter. It is spirit.</p>
</div>
</div>
<div id="PhilosophyDiscussiononJacquesMaritain_13" class="quote" parent="Philosophy_Discussions" book="Lec" index="15" link="Philosophy Discussion on Jacques Maritain" link_text="Philosophy Discussion on Jacques Maritain">
<span class="link">[[Vanisource:Philosophy Discussion on Jacques Maritain|Philosophy Discussion on Jacques Maritain]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Yes. Without God being form, how the forms are  coming? Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). In the original (indistinct) (break)</p>
<p>Śyāmasundara: Potentiality is matter, and actuality is form. Potentiality is undifferentiated matter, whereas actuality is form. So God, being actuality, is also pure form.</p>
<p>Prabhupāda: That also we say: sac-cid-ānanda-vigraha (Bs. 5.1). Sat cit ānanda vigraha, form. Vigraha means form. So what else?</p>
<p>Śyāmasundara: I think that's all for today.</p>
</div>
</div>
<div id="PhilosophyDiscussiononEdmundHusserl_14" class="quote" parent="Philosophy_Discussions" book="Lec" index="16" link="Philosophy Discussion on Edmund Husserl" link_text="Philosophy Discussion on Edmund Husserl">
<span class="link">[[Vanisource:Philosophy Discussion on Edmund Husserl|Philosophy Discussion on Edmund Husserl]]: </span><div class="text"><p style="display: inline;">Prabhupāda: So that is a perfect method. Just like Brahmā, there was nobody externally, but Brahmā got all the knowledge from inside, internally. Tene brahma hṛdā ādi-kavaye. Ādi-kavi, the Brahmā, he learned all the knowledge from Kṛṣṇa. Where is Kṛṣṇa? He was alone. No. Hṛdi, (indistinct). Kṛṣṇa is within the heart, (indistinct).</p>
</div>
</div>
<div id="PhilosophyDiscussiononSigmundFreud_33" class="quote" parent="Philosophy_Discussions" book="Lec" index="17" link="Philosophy Discussion on Sigmund Freud" link_text="Philosophy Discussion on Sigmund Freud">
<span class="link">[[Vanisource:Philosophy Discussion on Sigmund Freud|Philosophy Discussion on Sigmund Freud]]: </span><div class="text"><p style="display: inline;">Prabhupāda: That, that means he has no clear conception of God, because God has to take power from some parliament. God does not take power from anyone. He is God. That is described in the Śrīmad-Bhāgavatam, that janmādy asya yataḥ anvayād itarataḥ ca artheṣu abhijñaḥ svarāṭ ([[Vanisource:SB 1.1.1|SB 1.1.1]]), that the Supreme, God, or Supreme Truth, Brahman, He knows everything. He knows everything in details. And wherefrom? Abhijñaḥ. He is, abhijñaḥ means completely in awareness.</p>
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<div id="PhilosophyDiscussiononSigmundFreud_34" class="quote" parent="Philosophy_Discussions" book="Lec" index="17" link="Philosophy Discussion on Sigmund Freud" link_text="Philosophy Discussion on Sigmund Freud">
<span class="link">[[Vanisource:Philosophy Discussion on Sigmund Freud|Philosophy Discussion on Sigmund Freud]]: </span><div class="text"><p style="display: inline;">Prabhupāda: The government is controller, but the supreme controller there must be. That's a fact. Now, if you want to know it clearly, then be educated. That is Vedānta. That is very reasonably said, that "What is that Brahman, God?" Immediately answer is, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). God means, the Absolute Truth means, Brahman means from whom everything has emanated. We see everything is emanating.</p>
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<div id="PhilosophyDiscussiononSigmundFreud_35" class="quote" parent="Philosophy_Discussions" book="Lec" index="17" link="Philosophy Discussion on Sigmund Freud" link_text="Philosophy Discussion on Sigmund Freud">
<span class="link">[[Vanisource:Philosophy Discussion on Sigmund Freud|Philosophy Discussion on Sigmund Freud]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Then we can inquire wherefrom the water comes and wherefrom the earth comes, wherefrom the air comes, wherefrom the fire comes. This is philosophy. Then ultimately when we come, come to the supreme point of emanation, janmādy asya yataḥ: ([[Vanisource:SB 1.1.1|SB 1.1.1]]) "Here is the person, here is the source of everything." So that we must know. Simply in the middle struggling for understanding without any perfect knowledge, what is the value of this philosophy and knowledge? There is no value. You must come to the ultimate goal, the ultimate source of everything. "By accident," "perhaps," that, that is not knowledge. Definite knowledge.</p>
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<div id="PhilosophyDiscussiononJeanPaulSartre_15" class="quote" parent="Philosophy_Discussions" book="Lec" index="19" link="Philosophy Discussion on Jean-Paul Sartre" link_text="Philosophy Discussion on Jean-Paul Sartre">
<span class="link">[[Vanisource:Philosophy Discussion on Jean-Paul Sartre|Philosophy Discussion on Jean-Paul Sartre]]: </span><div class="text"><p style="display: inline;">Prabhupāda: That is his blindness. He has no sufficient knowledge; he has no sufficient seeing power. There is a plan. That is stated in the Sixteenth Chapter of Bhagavad-gītā, asatyam apratiṣṭham, that the word is there is no truth, there is no creator. These are the decisions of the demons. We don't say. We say janmādy asya yataḥ: ([[Vanisource:SB 1.1.1|SB 1.1.1]]) the Supreme. Not that everything that we want to try to understand is the truth. That is our philosophy. This philosophy is demon philosophy—there is no plan, there is no truth, everything is happening accidentally. This is demon's philosophy.</p>
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<div id="PhilosophyDiscussiononJeanPaulSartre_32" class="quote" parent="Philosophy_Discussions" book="Lec" index="19" link="Philosophy Discussion on Jean-Paul Sartre" link_text="Philosophy Discussion on Jean-Paul Sartre">
<span class="link">[[Vanisource:Philosophy Discussion on Jean-Paul Sartre|Philosophy Discussion on Jean-Paul Sartre]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So in the beginning the clay was there, in the middle there is a form, and at the end again clay. So clay is the original. Similarly, God is everything original. That is explained by God in the Bhagavad-gītā: ahaṁ sarvasya prabhavaḥ ([[Vanisource:BG 10.8 (1972)|BG 10.8]]). And the Vedānta says, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). This is clear understanding where your existence comes from. You cannot say all of a sudden you dropped from the sky. You have your father and mother, and from them you have appeared. How you can say that "There was nobody else before my creation, and there will be nobody else after my annihilation"? That is foolishness.</p>
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<div id="PhilosophyDiscussiononBertrandRussell_16" class="quote" parent="Philosophy_Discussions" book="Lec" index="20" link="Philosophy Discussion on Bertrand Russell" link_text="Philosophy Discussion on Bertrand Russell">
<span class="link">[[Vanisource:Philosophy Discussion on Bertrand Russell|Philosophy Discussion on Bertrand Russell]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Yes. Yes. It is forced by the energy. Matter has no form, but by the superior energy, the living entity (indistinct) mixed up (indistinct) matter and make the form. Just like a (indistinct) plate, clay, water, and fire. So the potter makes a form from the clay. Clay means earth and water, mixed up, and it makes a pot and then puts it with fire and it becomes a glass and so on. So tejo-vāri-mṛdāṁ vinimayam. It is simply exchange of earth, water, and fire. But this mixture is being made by the  potter.</p>
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<div id="PhilosophyDiscussiononKarlMarx_17" class="quote" parent="Philosophy_Discussions" book="Lec" index="22" link="Philosophy Discussion on Karl Marx" link_text="Philosophy Discussion on Karl Marx">
<span class="link">[[Vanisource:Philosophy Discussion on Karl Marx|Philosophy Discussion on Karl Marx]]: </span><div class="text"><p style="display: inline;">Śyāmasundara: Oh. But isn't there an absolute value?</p>
<p>Prabhupāda: The absolute value is God. That is division (?). Satyaṁ paraṁ dhīmahi. That is our objective. We take in the Śrīmad-Bhāgavatam that janmādy asya yataḥ: ([[Vanisource:SB 1.1.1|SB 1.1.1]]) "The original source of everything." Satyaṁ paraṁ dhīmahi: "I meditate upon the Supreme Truth, Absolute Truth."</p>
<p>Śyāmasundara: And that is also practical?</p>
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<div id="PhilosophyDiscussiononKarlMarx_18" class="quote" parent="Philosophy_Discussions" book="Lec" index="22" link="Philosophy Discussion on Karl Marx" link_text="Philosophy Discussion on Karl Marx">
<span class="link">[[Vanisource:Philosophy Discussion on Karl Marx|Philosophy Discussion on Karl Marx]]: </span><div class="text"><p style="display: inline;">Prabhupāda: And this is the real philosophy. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). This is philosophy. Athāto brahma jijñāsā. This is real... What is the original source? This is real philosophy. What is that Absolute Truth? Everything is relative truth. What is the Absolute Truth? That is philosophy, Vedānta philosophy.</p>
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<div id="PhilosophyDiscussiononTheEvolutionistsThomasHuxleyHenriBergsonandSamuelAlexander_19" class="quote" parent="Philosophy_Discussions" book="Lec" index="24" link="Philosophy Discussion on The Evolutionists Thomas Huxley, Henri Bergson, and Samuel Alexander" link_text="Philosophy Discussion on The Evolutionists Thomas Huxley, Henri Bergson, and Samuel Alexander">
<span class="link">[[Vanisource:Philosophy Discussion on The Evolutionists Thomas Huxley, Henri Bergson, and Samuel Alexander|Philosophy Discussion on The Evolutionists Thomas Huxley, Henri Bergson, and Samuel Alexander]]: </span><div class="text"><p style="display: inline;">Prabhupāda: No. He can simply know by this philosophical research who is the original father. And the Vedānta-sūtra also says, "God is He who is the original father of everything." Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]).</p>
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<div id="PhilosophyDiscussiononTheEvolutionistsThomasHuxleyHenriBergsonandSamuelAlexander_20" class="quote" parent="Philosophy_Discussions" book="Lec" index="24" link="Philosophy Discussion on The Evolutionists Thomas Huxley, Henri Bergson, and Samuel Alexander" link_text="Philosophy Discussion on The Evolutionists Thomas Huxley, Henri Bergson, and Samuel Alexander">
<span class="link">[[Vanisource:Philosophy Discussion on The Evolutionists Thomas Huxley, Henri Bergson, and Samuel Alexander|Philosophy Discussion on The Evolutionists Thomas Huxley, Henri Bergson, and Samuel Alexander]]: </span><div class="text"><p style="display: inline;">Prabhupāda: And you crush this brick, it becomes mortar. And mix with lime and water. Then it becomes cementing plaster, and put the bricks after bricks with that cement and it becomes house. So ultimately earth, water, and fire. Tejo-vāri-mṛdāṁ vinimayam, exchange of earth, water, and fire.</p>
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<div id="PhilosophyDiscussiononTheEvolutionistsThomasHuxleyHenriBergsonandSamuelAlexander_21" class="quote" parent="Philosophy_Discussions" book="Lec" index="24" link="Philosophy Discussion on The Evolutionists Thomas Huxley, Henri Bergson, and Samuel Alexander" link_text="Philosophy Discussion on The Evolutionists Thomas Huxley, Henri Bergson, and Samuel Alexander">
<span class="link">[[Vanisource:Philosophy Discussion on The Evolutionists Thomas Huxley, Henri Bergson, and Samuel Alexander|Philosophy Discussion on The Evolutionists Thomas Huxley, Henri Bergson, and Samuel Alexander]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Prabhupāda: Kṛṣṇa says, ahaṁ sarvasya prabhavaḥ ([[Vanisource:BG 10.8 (1972)|BG 10.8]]). "I am the origin of everything." Now, how you can say there is development from the lower creatures? He is the origin. And Vedānta says, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). The origin, Absolute Truth, is that from whom everything is generating. So Absolute Truth means He is the supreme life. From life, life is coming. Where is the evidence that dead stone giving birth to a man or animal? Where is the evidence?</p>
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<div id="PhilosophyDiscussiononJohannGottliebFichte_22" class="quote" parent="Philosophy_Discussions" book="Lec" index="25" link="Philosophy Discussion on Johann Gottlieb Fichte" link_text="Philosophy Discussion on Johann Gottlieb Fichte">
<span class="link">[[Vanisource:Philosophy Discussion on Johann Gottlieb Fichte|Philosophy Discussion on Johann Gottlieb Fichte]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Without God nothing can exist.</p>
<p>Śyāmasundara: So he says that we come into this world and these objects are here...</p>
<p>Prabhupāda: Janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ svarāṭ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). (indistinct). He is the originator of everything, anvayād itarataś ca artheṣu, indirectly, directly, whatever there are, He knows everything. I do not know who has manufactured this, I see only but I do not know (indistinct).</p>
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<div id="PhilosophyDiscussiononJohannGottliebFichte_27" class="quote" parent="Philosophy_Discussions" book="Lec" index="25" link="Philosophy Discussion on Johann Gottlieb Fichte" link_text="Philosophy Discussion on Johann Gottlieb Fichte">
<span class="link">[[Vanisource:Philosophy Discussion on Johann Gottlieb Fichte|Philosophy Discussion on Johann Gottlieb Fichte]]: </span><div class="text"><p style="display: inline;">Prabhupāda: That means I can manufacture my own duty, you can manufacture your own duty. There is no standard. But our standard is, Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śar... ([[Vanisource:BG 18.66 (1972)|BG 18.66]]), whatever you, rascal, whatever you have manufactured, give it up. The Bhāgavata says that dharmaḥ projjhita atra kaitavaḥ, that all cheating type of religious system is kicked out. Here is the religious system, satyaṁ paraṁ dhīmahi ([[Vanisource:SB 1.1.1|SB 1.1.1]]). What is that satyam? Oṁ namo bhāgavate vāsudevāya. Everything is clear. And where is that clear understanding? Simply speculating. That is the difference, the Vedic standard knowledge and this speculative philosophy.</p>
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<div id="PhilosophyDiscussiononSocrates_23" class="quote" parent="Philosophy_Discussions" book="Lec" index="26" link="Philosophy Discussion on Socrates" link_text="Philosophy Discussion on Socrates">
<span class="link">[[Vanisource:Philosophy Discussion on Socrates|Philosophy Discussion on Socrates]]: </span><div class="text"><p style="display: inline;">Prabhupāda: And He says, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: ([[Vanisource:BG 7.7 (1972)|BG 7.7]]) "There is no more superior authority than Me." Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate ([[Vanisource:BG 10.8 (1972)|BG 10.8]]): "I am the origin of everything. Everything emanates from Me." And the Vedānta-sūtra confirms, "The Absolute Truth is that from which everything comes," janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). So the Absolute Truth is person, and Arjuna, when he understood Bhagavad-gītā, he addressed Kṛṣṇa, paraṁ brahma. That is Absolute Truth.</p>
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<div id="PhilosophyDiscussiononThomasAquinas_24" class="quote" parent="Philosophy_Discussions" book="Lec" index="32" link="Philosophy Discussion on Thomas Aquinas" link_text="Philosophy Discussion on Thomas Aquinas">
<span class="link">[[Vanisource:Philosophy Discussion on Thomas Aquinas|Philosophy Discussion on Thomas Aquinas]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Yes. That the spiritual world is the absolute perfection, and the reflection of the spiritual world is this temporary material world. So whatever perfection we find in this material world, that is derived from the spiritual world. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]), the Vedānta-sūtra, that whatever is generated, that is the param... Whatever is generated, it is from the Absolute Truth.</p>
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<div id="PhilosophyDiscussiononReneDescartes_25" class="quote" parent="Philosophy_Discussions" book="Lec" index="34" link="Philosophy Discussion on Rene Descartes" link_text="Philosophy Discussion on Rene Descartes">
<span class="link">[[Vanisource:Philosophy Discussion on Rene Descartes|Philosophy Discussion on Rene Descartes]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Therefore the soul is the basic principle of material development. That means a seed of a tree, so you sow it, and if the soul takes shelter of the seed, then it grows to a plant; otherwise does not grow. The same seed, if you fry it and sow it, then it will not, because unsuitable for the soul to remain in that seed. So athāto brahma jijñāsā janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]).</p>
<p>So the matter is coming out on the positive existence of the soul. This is to be learned. Without soul being present within the womb of the woman there is no pregnancy, there is no development of the matter. We can see the same thing, that the child is developing or changing the body because the soul is there. This is reasoning.</p>
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<div id="PhilosophyDiscussiononReneDescartes_26" class="quote" parent="Philosophy_Discussions" book="Lec" index="34" link="Philosophy Discussion on Rene Descartes" link_text="Philosophy Discussion on Rene Descartes">
<span class="link">[[Vanisource:Philosophy Discussion on Rene Descartes|Philosophy Discussion on Rene Descartes]]: </span><div class="text"><p style="display: inline;">Prabhupāda: That is the difference between... The creative power is there. Because I am part and parcel of God, I have got that creative power. So I have got also little knowledge. I know my knowledge within my atmosphere, but God knows everything. That is explained, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]), abhijñaḥ, itarataś ca. Abhijñaḥ, abhijñaḥ means He knows everything. In the Bhagavad-gītā also it is said, vedāhaṁ sarvam, "I know everything." That is the difference. When Arjuna questioned Kṛṣṇa that "How it is that You remember millions of years ago, You taught Bhagavad-gītā?" And that Kṛṣṇa says, "Yes, that is the difference between you and Me. I remember; you forgot." So therefore in all cases God is also living being, I am also living being, but I am very, very small, finite, and He is infinite. He is also living being.</p>
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<div id="PhilosophyDiscussiononGeorgeWilhelmFriedrichHegel_28" class="quote" parent="Philosophy_Discussions" book="Lec" index="43" link="Philosophy Discussion on George Wilhelm Friedrich Hegel" link_text="Philosophy Discussion on George Wilhelm Friedrich Hegel">
<span class="link">[[Vanisource:Philosophy Discussion on George Wilhelm Friedrich Hegel|Philosophy Discussion on George Wilhelm Friedrich Hegel]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Whatever it may be, God is independent, satandhara (?). Janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ svarāṭ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Svarāṭ, independent. He does not depend on anything; still He is God. That is God. If He is dependent on anything, then He is not God.</p>
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<div id="PhilosophyDiscussiononSamuelAlexander_29" class="quote" parent="Philosophy_Discussions" book="Lec" index="48" link="Philosophy Discussion on Samuel Alexander" link_text="Philosophy Discussion on Samuel Alexander">
<span class="link">[[Vanisource:Philosophy Discussion on Samuel Alexander|Philosophy Discussion on Samuel Alexander]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Yes. Everything emanates from Him, so there is nothing separate from God. God includes everything. That is the conception of God. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Everything has emanated from Him.</p>
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