View source for Source of real knowledge

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{{terms|"source of real knowledge"|"source of the fact That is real knowledge"|"source. That is real knowledge"}}
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[[Category:Source of Knowledge|2]]
[[Category:Real Knowledge|2]]
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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
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<div id="CC_Adi-lila" class="sub_section" sec_index="1" parent="Sri_Caitanya-caritamrta" text="CC Adi-lila"><h3>CC Adi-lila</h3>
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<div id="CCAdi7110_0" class="quote" parent="CC_Adi-lila" book="CC" index="1054" link="CC Adi 7.110" link_text="CC Adi 7.110">
<div class="heading">The Vedic literature is to be considered a source of real knowledge, but if one does not take it as it is, one will be misled.
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<span class="link">[[Vanisource:CC Adi 7.110|CC Adi 7.110, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">“Śaṅkarācārya is not at fault, for it is under the order of the Supreme Personality of Godhead that he has covered the real purport of the Vedas."</p>
<p>The Vedic literature is to be considered a source of real knowledge, but if one does not take it as it is, one will be misled. For example, the Bhagavad-gītā is an important Vedic literature that has been taught for many years, but because it was commented upon by unscrupulous rascals, people derived no benefit from it, and no one came to the conclusion of Kṛṣṇa consciousness. Since the purport of the Bhagavad-gītā is now being presented as it is, however, within four or five short years thousands of people all over the world have become Kṛṣṇa conscious. That is the difference between direct and indirect explanations of the Vedic literature. Therefore Śrī Caitanya Mahāprabhu said, mukhya-vṛttye sei artha parama mahattva: "To teach the Vedic literature according to its direct meaning, without false commentary, is glorious." Unfortunately, Śrī Śaṅkarācārya, by the order of the Supreme Personality of Godhead, compromised between atheism and theism in order to cheat the atheists and bring them to theism, and to do so he gave up the direct method of Vedic knowledge and tried to present a meaning which is indirect. It is with this purpose that he wrote his Śārīraka-bhāṣya commentary on the Vedānta-sūtra.</p>
<p>One should not, therefore, attribute very much importance to the Śārīraka-bhāṣya. In order to understand Vedānta philosophy, one must study Śrīmad-Bhāgavatam, which begins with the words oṁ namo bhagavate vāsudevāya, janmādy asya yato ’nvayād itarataś cārtheṣv abhijñaḥ sva-rāṭ: "I offer my obeisances unto Lord Śrī Kṛṣṇa, son of Vasudeva, who is the Supreme all-pervading Personality of Godhead. I meditate upon Him, the transcendent reality, who is the primeval cause of all causes, from whom all manifested universes arise, in whom they dwell and by whom they are destroyed. I meditate upon that eternally effulgent Lord, who is directly and indirectly conscious of all manifestations and yet is fully independent." ([[Vanisource:SB 1.1.1|SB 1.1.1]]) Śrīmad-Bhāgavatam is the real commentary on the Vedānta-sūtra. Unfortunately, if one is attracted to Śrī Śaṅkarācārya's commentary, Śārīraka-bhāṣya, his spiritual life is doomed.</p>
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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1976_Conversations_and_Morning_Walks" class="sub_section" sec_index="9" parent="Conversations_and_Morning_Walks" text="1976 Conversations and Morning Walks"><h3>1976 Conversations and Morning Walks</h3>
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<div id="MorningWalkMarch11976Mayapur_0" class="quote" parent="1976_Conversations_and_Morning_Walks" book="Con" index="41" link="Morning Walk -- March 1, 1976, Mayapur" link_text="Morning Walk -- March 1, 1976, Mayapur">
<div class="heading">But the real knowledge is to find out the source of the fact. That is real knowledge.
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<span class="link">[[Vanisource:Morning Walk -- March 1, 1976, Mayapur|Morning Walk -- March 1, 1976, Mayapur]]: </span><div class="text"><p style="display: inline;">Hṛdayānanda: The atom is the eternal fact. It is inconceivable or it's unexplainable where it has come from.</p>
<p>Prabhupāda: Then what is the use of your explaining? Then you prove yourself you are a rascal. Inexplicable? Why you are trying to explain?</p>
<p>Guru-kṛpā: "We're not explaining. We're just accepting it's a fact."</p>
<p>Prabhupāda: So everything is fact. But the real knowledge is to find out the source of the fact. That is real knowledge. Just like if we ask any gentleman—at least in India—for your identification, your father's name is required, your name of the village is required. If you go to the court, then such and such; father's name, such and such; village, this; religion, this; like this.... So father.... Why father's name? "What is the source of your existence? Wherefrom you are coming?" "I am coming from this family." So that is knowledge. Atom.... Atomic theory is there in Vedic conception, paramāṇuvāda. Kaṇada, the great sage, Kaṇada, he gave this theory, Kaṇada. Paramāṇuvāda. Paramāṇuvād. Paramāṇuvāda is accepted in Vedic philosophy also. But we know what is this paramāṇu also. Just like the sunshine. What is the sunshine? A combination of shining atoms. But we can see it is coming from the sun, incessantly coming. We can see. We can, immediately say, "This is.... The source is the sun." Similarly, the paramanu, the atoms, they are incessantly coming out. But wherefrom it is coming?</p>
<p>Guru-kṛpā: Does that mean that the atom is living entity?</p>
<p>Prabhupāda: Eh? No. Living entity is also atom. One class of atom is matter, and one class of atom is the living entity. That is explained in the Bhagavad-gītā.... Bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca ([[Vanisource:BG 7.4 (1972)|BG 7.4]]). These are... This material, matter, everything is combination of atom, atomic particles. Either you take earth or take water or air or fire, everything is combination of atom. That's a fact. But we know that these atoms are coming out as the energy of Kṛṣṇa. Bhinnā. Bhinnā means the quality different; not of the same quality. Apareyam: "This is inferior quality, but there is another, superior quality, jīva bhuta, and that is living entity." So two kinds of atoms are coming from Kṛṣṇa. One is the spiritual atom, and the other is the material atom. So spiritual atoms, they are many, many times greater than the material atoms. And these material atoms is this universal, innumerable universes. Some of the spiritual atoms, when they want to enjoy independently, they are given the chance of enjoying this material atom. So in the material world it is combination of material and spiritual atoms. In the spiritual world, there is no material atom; everything spirit. That is three-fourth energy, and this is one fourth. Paramāṇu-cayāntara-stham. (break)</p>
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