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While I am talking with you, because your dress is white, and because my dress is saffron colored, it does not mean that we are different. Simply on the ground of dress, if we think we are different, then that is ajnana. Nobody does so: Difference between revisions

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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
</div>
</div>
<div id="LectureonBG213HyderabadNovember191972_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="63" link="Lecture on BG 2.13 -- Hyderabad, November 19, 1972" link_text="Lecture on BG 2.13 -- Hyderabad, November 19, 1972">
<div id="LectureonBG213HyderabadNovember191972_1" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="63" link="Lecture on BG 2.13 -- Hyderabad, November 19, 1972" link_text="Lecture on BG 2.13 -- Hyderabad, November 19, 1972">
<span class="link">[[Vanisource:Lecture on BG 2.13 -- Hyderabad, November 19, 1972|Lecture on BG 2.13 -- Hyderabad, November 19, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So when one is freed from the bodily concept of life, he called jñānī. Otherwise, ajñānī. They are so much proud of jñāna. In our India, there are so-called Māyāvādīs. They think of themselves as jñānī-sampradāya. What is that jñānī? "I am Hindu. I am Indian. I am sannyāsī." This is their jñāna. But actually it is ajñāna. If you think yourself that you are Indian, if you think yourself as Hindu, if you think yourself as brāhmaṇa, if you think yourself as a śūdra, then you are ajñānī. You are not jñānī. Because you are giving your identification... (aside, about microphone:) Why it is stopped? If you are giving your identification on the ground of your body, then you are ajñānī. Jñānī means paṇḍita. Paṇḍitāḥ sama-darśinaḥ.</p>
<div class="heading">While I am talking with you, because your dress is white, and because my dress is saffron colored, it does not mean that we are different. Simply on the ground of dress, if we think we are different, then that is ajñāna. Nobody does so. When a gentleman talks with another gentleman, none of them consider that "I am this dress."
</div>
<span class="link">[[Vanisource:Lecture on BG 2.13 -- Hyderabad, November 19, 1972|Lecture on BG 2.13 -- Hyderabad, November 19, 1972]]: </span><div class="text"><p style="display: inline;">...tathā dehāntara-prāptir dhīras tatra na muhyati ([[Vanisource:BG 2.13 (1972)|BG 2.13]]). We began this verse yesterday. This is the criterion of understanding spiritual life. People generally do not understand that there is another element beyond this body. Generally, people, they are under the impression that "I am this body. I am Indian." Why I am Indian? Because this body's born in India. Therefore, I'm Indian. "I am American." Why? "Because body is born in America; therefore I am American." Similarly, this dehātma-buddhiḥ, bodily concept of life, is going on all over the world. This is ignorance, ajñāna. This is called ajñāna. Jñāna and ajñāna. Jñāna means one who knows that he is not this body. He's spirit soul. Ahaṁ brahmāsmi. (aside:) (about microphone) It is... Little strong make it, yes. So when one is freed from the bodily concept of life, he called jñānī. Otherwise, ajñānī. They are so much proud of jñāna. In our India, there are so-called Māyāvādīs. They think of themselves as jñānī-sampradāya. What is that jñānī? "I am Hindu. I am Indian. I am sannyāsī." This is their jñāna. But actually it is ajñāna. If you think yourself that you are Indian, if you think yourself as Hindu, if you think yourself as brāhmaṇa, if you think yourself as a śūdra, then you are ajñānī. You are not jñānī. Because you are giving your identification... (aside, about microphone:) Why it is stopped? If you are giving your identification on the ground of your body, then you are ajñānī. Jñānī means paṇḍita. Paṇḍitāḥ sama-darśinaḥ.</p>
:vidyā-vinaya-sampanne
:vidyā-vinaya-sampanne
:brāhmaṇe gavi hastini
:brāhmaṇe gavi hastini
:śuni caiva śva-pāke ca
:śuni caiva śva-pāke ca
:paṇḍitāḥ sama-darśinaḥ
:paṇḍitāḥ sama-darśinaḥ
:([[Vanisource:BG 5.18|BG 5.18]])
:([[Vanisource:BG 5.18 (1972)|BG 5.18]])
<p>Actually, who is jñānī, who is paṇḍita, he will not see: "Here is an Indian. Here is an American. Here is an Hindu. Here is a Muslim," or "Here is a cat. Here is a dog." No Because he will see not the outward bodily identification. Just like while I am talking with you, because your dress is white, and because my dress is saffron colored, it does not mean that we are different. Simply on the ground of dress, if we think we are different, then that is ajñāna. Nobody does so. When a gentleman talks with another gentleman, none of them consider that "I am this dress." Similarly, if I consider about, about my identification on the ground of this dress, then am I not ajñānī? Yes, I am ajñānī. I do not know my identification.</p>
<p>Actually, who is jñānī, who is paṇḍita, he will not see: "Here is an Indian. Here is an American. Here is an Hindu. Here is a Muslim," or "Here is a cat. Here is a dog." No Because he will see not the outward bodily identification. Just like while I am talking with you, because your dress is white, and because my dress is saffron colored, it does not mean that we are different. Simply on the ground of dress, if we think we are different, then that is ajñāna. Nobody does so. When a gentleman talks with another gentleman, none of them consider that "I am this dress." Similarly, if I consider about, about my identification on the ground of this dress, then am I not ajñānī? Yes, I am ajñānī. I do not know my identification.</p>
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<p>Therefore śāstra says, yasyātma-buddhiḥ kuṇape tri-dhātuke ([[Vanisource:SB 10.84.13|SB 10.84.13]]). Anyone who is identifying himself with this body, which is made of tri-dhātu... Tri-dhātu means kapha-pitta-vāyu. According to Āyur Veda system, this body is a combination of kapha-pitta-vāyu, mucus, bile, and air. So śāstra says, yasyātma-buddhiḥ kuṇape tri-dhātuke. If anyone identifies himself with this bag of kapha-pitta-vāyu, a bunch of bones and flesh and blood and stool, sva-dhīḥ kalatrādiṣu, and his own kinsmen, his wife and children, sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ, and worship, worshipable is the land, bhauma, yat-tīrtha-buddhiḥ salile, one who goes to the place of pilgrimage and takes the water as all in all, yat-tīrtha-buddhiḥ salile na karhicij janeṣu abhijñeṣu, but does not go to the actual learned saintly persons, sa eva go-kharaḥ ([[Vanisource:SB 10.84.13|SB 10.84.13]]), such person is no better than cow and ass. This is the injunction of the śāstra, that our identification with the body is animal life. The animal, a dog, it knows that he is body. A cat knows that he is body. A tiger knows that he is body. A human being, also, if he knows like that, that he is body, then why, how he's advanced? He's no better than the cats and dogs. Yasyātma-buddhiḥ kuṇape tri-dhātuke sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ ([[Vanisource:SB 10.84.13|SB 10.84.13]]). The whole world is going on on this misimpression, misidentification with the body. Therefore, there is fight between one nation to another, one man to another, and so many...</p>
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<p>So jñānī means one must be above this bodily concept of life. He's jñānī. Therefore to become jñānī, the first instruction, as Kṛṣṇa is giving to Arjuna, He's pointing out that "You are not this body. My dear Arjuna. You are decline, declining to fight, because you are bodily infected. You are thinking that your bodily, blood relation with the other party, namely your brother, nephews and others, that is wrong conception. You are not this body." Because Arjuna surrendered to Kṛṣṇa: śiṣyas te 'haṁ śādhi māṁ prapannam ([[Vanisource:BG 2.7 (1972)|BG 2.7]]). When he was puzzled in the battlefield of Kurukṣetra, he thought it wise to accept Kṛṣṇa not as his friend, his friend, but at the same time, he accepted Him as his spiritual master. Śiṣyas te' haṁ śādhi māṁ prapannam. And the duty of the disciple is to fully surrender unto the spiritual master. Unless you can surrender, (you) do not accept anyone as spiritual master. If you want the spiritual master to abide by your order, then that acceptance of spiritual master is a farce. It is not acceptance. Acceptance of spiritual master means that one should surrender unto the spiritual master. Tad viddhi praṇipātena paripraśnena sevayā ([[Vanisource:BG 4.34 (1972)|BG 4.34]]). If you want to learn that transcendental science, tad viddhi, you try to understand. How? Praṇipātena. Prakṛṣṭa-rūpeṇa nipāta. Fully surrendering, falling flat. "Sir, I surrender unto you." Praṇipātena paripraśnena. And then inquire question.</p>
<div id="LectureonBG214LondonAugust201973_1" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="68" link="Lecture on BG 2.14 -- London, August 20, 1973" link_text="Lecture on BG 2.14 -- London, August 20, 1973">
<p>According to our Vedic principle, nobody has got the right to question anyone unless that person is accepted as spiritual master. Otherwise, it is waste of time. Spiritual... If you want to question somebody, you must accept his answer. You cannot argue. That is acceptance of authority.</p>
<span class="link">[[Vanisource:Lecture on BG 2.14 -- London, August 20, 1973|Lecture on BG 2.14 -- London, August 20, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So this bodily conception of life, when we get out of it, that is real knowledge, paṇḍita. Paṇḍitāḥ sama-darśinaḥ.</p>
:vidyā-vinaya-sampanne
:brāhmaṇe gavi hastini
:śuni caiva śva-pāke ca
:paṇḍitāḥ sama-darśinaḥ
:([[Vanisource:BG 5.18|BG 5.18]])
<p>Paṇḍita means those who are learned. Learned means brāhmaṇa, not śūdra. Śūdras, they are not learned. Mlecchas, yavanas, śūdras, kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra ([[Vanisource:SB 2.4.18|SB 2.4.18]]), so many. Learned means brāhmaṇa. Learned means that one who knows that Brahman. Brahman, the spirit soul, is part and parcel of the Supreme Brahman. So one who has come to that knowledge, that "I am not this body; I am spirit soul; ahaṁ brahmāsmi," that is knowledge. Knowledge begins from there. If one does not reach to that point, ahaṁ brahmāsmi, then he is animal.</p>
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<div id="LectureonBG214LondonAugust201973_2" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="68" link="Lecture on BG 2.14 -- London, August 20, 1973" link_text="Lecture on BG 2.14 -- London, August 20, 1973">
<span class="link">[[Vanisource:Lecture on BG 2.14 -- London, August 20, 1973|Lecture on BG 2.14 -- London, August 20, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So long we have got this bodily concept of life—"I am Rolls Royce car," "I am rickshaw," "I am American," "I am Englishman," "I am this," "I am that"—so long we are in ignorance. The same example: The man is not rickshaw, I am not motorcar, but I am thinking like that. I am asking that poor fellow, rickshaw wala, scornfully, because I am sitting in a very nice car. This is going on. But when you become learned, then paṇḍitāḥ sama-darśinaḥ ([[Vanisource:BG 5.18|BG 5.18]]). Sama-darśinaḥ means one who is learned, he knows that "Although he is pulling rickshaw, poor man, he is also a human being, and I am, although sitting in a very nice, costly Rolls Royce, I am also human being. As human being, we are the same."</p>
</div>
</div>
<div id="LectureonBG215HyderabadNovember211972_3" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="71" link="Lecture on BG 2.15 -- Hyderabad, November 21, 1972" link_text="Lecture on BG 2.15 -- Hyderabad, November 21, 1972">
<span class="link">[[Vanisource:Lecture on BG 2.15 -- Hyderabad, November 21, 1972|Lecture on BG 2.15 -- Hyderabad, November 21, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">At that time, you can feel that every living entity is exactly like you. It doesn't matter whether he is a learned brāhmaṇa, whether he's a dog, whether he is a caṇḍāla, whether he's an elephant.</p>
:vidyā-vinaya-sampanne
:brāhmaṇe gavi hastini
:śuni caiva śva-pāke ca
:paṇḍitāḥ sama-darśinaḥ
:([[Vanisource:BG 5.18|BG 5.18]])
<p>That is required. That is spiritual vision. Paṇḍitāḥ sama-darśinaḥ. Therefore a devotee is first-class paṇḍita. A devotee. Because he's sama-darśinaḥ. Sama-darśinaḥ means he's feeling for others.</p>
</div>
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<div id="LectureonBG230LondonAugust311973_4" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="96" link="Lecture on BG 2.30 -- London, August 31, 1973" link_text="Lecture on BG 2.30 -- London, August 31, 1973">
<span class="link">[[Vanisource:Lecture on BG 2.30 -- London, August 31, 1973|Lecture on BG 2.30 -- London, August 31, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So when the dehī, or the spirit soul, although by nature it is superior than the material nature, but still, because he's encaged within the material nature, he's forgetful of Kṛṣṇa. This is the process. But, as it is stated here, that dehe sarvasya, sarvasya dehe, the same spirit is there. Therefore, those who are not rascals, those who are intelligent and in complete knowledge, they do not find any distinction between a human being or an animal. Paṇḍitāḥ sama-darśinaḥ. Because he's paṇḍita, he's learned, he knows that the spirit soul is there. Vidyā-vinaya-sampanne brāhmaṇe ([[Vanisource:BG 5.18|BG 5.18]]). Within the first-class learned brāhmaṇa, there is the soul, the same quality soul. Vidyā-vinaya-sampanne brāhmaṇe gavi, in the cow, hastini, in the elephant, śuni—śuni means the dog—caṇḍāla, the lowest kind of human being, everywhere the soul is there. It is not that simply in human being there is soul, or in higher demigods there is soul, and poor animals have no soul.</p>
</div>
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<div id="LectureonBG240LondonSeptember131973_5" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="102" link="Lecture on BG 2.40 - London, September 13, 1973" link_text="Lecture on BG 2.40 - London, September 13, 1973">
<span class="link">[[Vanisource:Lecture on BG 2.40 - London, September 13, 1973|Lecture on BG 2.40 - London, September 13, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">When you come to the spiritual platform, that is one. Because spirit is one.</p>
:vidyā-vinaya-sampanne
:brāhmaṇe gavi hastini
:śuni caiva śva-pāke ca
:paṇḍitāḥ sama-darśinaḥ
:([[Vanisource:BG 5.18|BG 5.18]])
<p>There is..., in the spiritual platform we are one. Then the business is also one—to serve Kṛṣṇa; that is spiritual.</p>
:brahma-bhūtaḥ prasannātmā
:na śocati na kāṅkṣati
:samaḥ sarveṣu bhūteṣu
:mad-bhaktiṁ labhate parām
:([[Vanisource:BG 18.54|BG 18.54]])
<p>So when you come to the bhakti platform, that is simply to satisfy Kṛṣṇa. In the material platform, everyone is to satisfy his own whims. That is a different thing. So if you give up your material activities, tyaktvā sva-dharmaṁ caraṇāmbujaṁ hareḥ, and, by sentiment or by canvassing or by seeing that "These people are Kṛṣṇa conscious people, they are very nice, they are chanting in the street, let me join," somehow or other, if you come in contact, then... (tape is wavy) I think one of our students joined, he was going to business and seeing the chanting, dancing in the street, he immediately joined.</p>
</div>
</div>
<div id="LectureonBG49MontrealJune191968_6" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="150" link="Lecture on BG 4.9 -- Montreal, June 19, 1968" link_text="Lecture on BG 4.9 -- Montreal, June 19, 1968">
<span class="link">[[Vanisource:Lecture on BG 4.9 -- Montreal, June 19, 1968|Lecture on BG 4.9 -- Montreal, June 19, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Samaḥ sarveṣu bhūteṣu, and seeing every living entity on equal level because he has spiritual vision. He does not see the body, he sees the spirit. He does not see a dog, he sees, "Oh, there is spirit soul." He does not see a brāhmaṇa, he sees, "Oh, there is the same spirit soul." He does not see an American, he sees the spirit soul. He does not see an Indian, he sees the spirit soul. Therefore paṇḍitāḥ sama-darśinaḥ ([[Vanisource:BG 5.18|BG 5.18]]). Paṇḍitāḥ, those who are actually learned, they are seeing everyone in the same vision, spiritual vision. This is Brahman realization.</p>
</div>
</div>
<div id="LectureonBG413BombayApril21974_7" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="168" link="Lecture on BG 4.13 -- Bombay, April 2, 1974" link_text="Lecture on BG 4.13 -- Bombay, April 2, 1974">
<span class="link">[[Vanisource:Lecture on BG 4.13 -- Bombay, April 2, 1974|Lecture on BG 4.13 -- Bombay, April 2, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">What kind of paṇḍitajī? Paṇḍita. Paṇḍita means one who knows. Then the Bhagavad-gītā says, paṇḍitāḥ sama-darśinaḥ.</p>
:vidyā-vinaya-sampanne
:brāhmaṇe gavi hastini
:śuni caiva śva-pāke ca
:paṇḍitāḥ sama-darśinaḥ
:([[Vanisource:BG 5.18|BG 5.18]])
<p>So this is the paṇḍita, definition of paṇḍita, not this rascal paṇḍita, that rascal paṇḍita. Paṇḍita means one who has attained the spiritual platform. That is called paṇḍita. Paṇḍitāḥ sama-darśinaḥ ([[Vanisource:BG 5.18|BG 5.18]]).</p>
<p>Vidyā-vinaya, brāhmaṇe, a learned brāhmaṇa; gavi, a cow; hastini, an elephant; śuni, śuni means caṇḍāla, er, śuni means dog; and śva-pāke, those who are dog-eaters, caṇḍāla. Paṇḍitāḥ sama-darśinaḥ. How is that, paṇḍita has become mad that he is seeing the brāhmaṇa, learned brāhmaṇa, and a caṇḍāla and a cow, everything on the same platform? How? Because he is not seeing this body: he is seeing the soul. That is paṇḍita. Otherwise how a paṇḍitāḥ sama-darśinaḥ... ([[Vanisource:BG 5.18|BG 5.18]]). He is not madman. Those who are advanced in education, learned, they see that everyone is living entity, part and parcel of God. He is under condition now. So let him be awakened. Uttiṣṭhata jāgrata prāpya varān nibodhata. This is paṇḍita's business, to educate. Just like the human being, one who hasn't got the spiritual knowledge, it is the business of the paṇḍita to educate him.</p>
</div>
</div>
<div id="LectureonBG41419NewYorkAugust31966_8" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="173" link="Lecture on BG 4.14-19 -- New York, August 3, 1966" link_text="Lecture on BG 4.14-19 -- New York, August 3, 1966">
<span class="link">[[Vanisource:Lecture on BG 4.14-19 -- New York, August 3, 1966|Lecture on BG 4.14-19 -- New York, August 3, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Now who is well-versed? And who is paṇḍita? A very learned man from, by academic education, may not be a learned man according to the view of Bhagavad-gītā. Bhagavad-gītā says, "He is the learned man who can see everyone on the equal footing, equal level."</p>
:vidyā-vinaya-sampanne
:brāhmaṇe gavi hastini
:śuni caiva śva-pāke ca
:paṇḍitāḥ sama-darśinaḥ
:([[Vanisource:BG 5.18|BG 5.18]])
<p>A paṇḍita, paṇḍita can see... Paṇḍita means a learned man can see that "Here is a learned brāhmaṇa." In India, according to Vedic civilization, a learned brāhmaṇa is considered to be the topmost man in human society. So therefore He is taking the example that "Here is a very learned brāhmaṇa." Vidyā-vinaya-sampanne brāhmaṇe. Not only he is brāhmaṇa, but he is very gentle. Vidyā means... What is the result of vidyā? Education means one becomes gentleman. That is the result of vidyā. If one is not a gentleman, then his learning is not accepted according to the Vedic literature.</p>
<p>So paṇḍita means that one who is learned and gentle. So another paṇḍita sees vidyā-vinaya-sampanne, a brāhmaṇa, learned and gentle, vidyā-vinaya-sampanne brāhmaṇe gavi, and a cow, vidyā-vinaya-sampanne gavi ha..., and an elephant, and śva-pāke... Śva-pāke ca śuni ca. Śva-pāke means there is a class of men who eats dogs. They are counted amongst the lower class in India. Śva-pāke ca śuni. Śuni means dog. So dog also, not taken very good animal in the society. But a paṇḍita—either a dog, either a cow, either an elephant, either a, a, I mean to say, dog-eater, or a learned brāhmaṇa—he sees all of them on the same level. That is paṇḍita.</p>
</div>
</div>
<div id="LectureonBG419BombayApril81974_9" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="180" link="Lecture on BG 4.19 -- Bombay, April 8, 1974" link_text="Lecture on BG 4.19 -- Bombay, April 8, 1974">
<span class="link">[[Vanisource:Lecture on BG 4.19 -- Bombay, April 8, 1974|Lecture on BG 4.19 -- Bombay, April 8, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Paṇḍita does not require any so-called education. Real education: paṇḍitāḥ sama-darśinaḥ ([[Vanisource:BG 5.18|BG 5.18]]). There is another place. Here is also this paṇḍita. And Cāṇakya Paṇḍita also says paṇḍita.</p>
<p>Who is paṇḍita? According to the material calculation, as Cāṇakya Paṇḍita says, that "That man is paṇḍita." Who? Mātṛvat para-dāreṣu. "One who sees every woman as mother." Para-dāreṣu. "Except his wife." Except his wife. If he sees everyone as mother.... And, mātṛvat para-dāreṣu para-dravyeṣu loṣṭravat. And others' money just like kula (?), garbage, not to touch. Para-dravyeṣu loṣṭravat. Just like there are so many pebbles on the street. Who is going to catch it or collect it. Similarly, others' money should be like that. Mā gṛdhaḥ kasya svid dhanam. Be satisfied what God has given you. This is paṇḍita. Not that making plan: "I am big lawyer, making plan how to grab others' money." That is not paṇḍita. How to entice others' woman. It doesn't matter. Even though relationship is very.... So no, this is not.... Nobody's paṇḍita. Even from material point of view. Mātṛvat para-dāreṣu para-dravyeṣu loṣ... Another paṇḍita: paṇḍita,</p>
:vidyā-vinaya-sampanne
:brāhmaṇe gavi hastini
:śuni caiva śva-pāke ca
:paṇḍitāḥ sama-darśinaḥ
:([[Vanisource:BG 5.18|BG 5.18]])
<p>That is paṇḍita. And another paṇḍita here: jñānāgni-dagdha-karmāṇaṁ tam āhuḥ paṇḍitaṁ budhāḥ. These are the paṇḍitas. Not B.A.C, D.H.C., and doing all nonsense. That is not paṇḍita.</p>
</div>
</div>
<div id="LectureonBG51422NewYorkAugust281966_10" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="204" link="Lecture on BG 5.14-22 -- New York, August 28, 1966" link_text="Lecture on BG 5.14-22 -- New York, August 28, 1966">
<span class="link">[[Vanisource:Lecture on BG 5.14-22 -- New York, August 28, 1966|Lecture on BG 5.14-22 -- New York, August 28, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Now, jñāna-nirdhūta-kalmaṣāḥ. Kalmaṣāḥ means reactions of sinful activities has been washed completely, then, by that knowledge, by advancement of spiritual knowledge, or Kṛṣṇa consciousness, we are eligible now to enter into the kingdom of God from where we need not come back again.</p>
:vidyā-vinaya-sampanne
:brāhmaṇe gavi hastini
:śuni caiva śva-pāke ca
:paṇḍitāḥ sama-darśinaḥ
:([[Vanisource:BG 5.18|BG 5.18]])
<p>When one is actually advanced in spiritual knowledge, he is in transcendental position. In transcendental position he is called paṇḍita, or the real learned man. And what is that real learned man? How does he visualize this phenomenal world? He... Lord says that vidyā-vinaya-sampanne brāhmaṇe gavi hastini: "When one is in the transcendental position, then he sees equally everyone, every living entity." How is that? Now, vidyā-vinaya-sampanne brāhmaṇa ([[Vanisource:BG 5.18|BG 5.18]]). A learned brāhmaṇa, a learned intelligent man, who is very advanced with material academical knowledge, vidyā-vinaya-sampanne, and he is very gentle and cultured, such a intelligent man, vidyā-vinaya-sampanne brāhmaṇe gavi, a cow, hastini, an  elephant, and śuni... śuni... śuni means a dog. And śva-pāke, and the dog-eater. Dog-eater. There is a class who eat dog, dog-eater. So paṇḍitāḥ sama-darśinaḥ ([[Vanisource:BG 5.18|BG 5.18]]). One who is in the transcendental position, he does not discriminate in that way because he understands that they are different living entities under dress only, but he sees, visualize, the spiritual identity, and he has nothing to do with their activities. He is in transcendental position, and he is concerned with the Kṛṣṇa consciousness in his activities. He becomes callous with the activities of this world.</p>
</div>
</div>
<div id="LectureonBG51725LosAngelesFebruary81969_11" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="205" link="Lecture on BG 5.17-25 -- Los Angeles, February 8, 1969" link_text="Lecture on BG 5.17-25 -- Los Angeles, February 8, 1969">
<span class="link">[[Vanisource:Lecture on BG 5.17-25 -- Los Angeles, February 8, 1969|Lecture on BG 5.17-25 -- Los Angeles, February 8, 1969]]: </span><div class="text"><p style="display: inline;">Revatīnandana: "The humble sage sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog, and a dog-eater or outcaste ([[Vanisource:BG 5.18|BG 5.18]]). Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman and as such, are already situated in Brahman ([[Vanisource:BG 5.19|BG 5.19]]). A person who neither rejoices upon receiving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, unbewildered and who knows the science of God is to be understood as already situated in transcendence ([[Vanisource:BG 5.20|BG 5.20]]). Purport."</p>
<p>Prabhupāda: Yes. Go on.</p>
<p>Revatīnandana: "Purport: The symptoms of the self-realized person are given herein. The first symptom is that he is not illusioned by the false identification of the body with his true self."</p>
<p>Prabhupāda: Yes. So achieving something pleasant... Generally we accept a thing pleasant when it satisfies our senses. We accept it as pleasant. But actually, satisfaction of my sense is not real pleasure because my senses are at the present moment diseased. Therefore as it is stated in the Nārada Pañcarātra,  that tat-paratvena nirmalam ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]]). One has to purify the senses in Kṛṣṇa consciousness. The Kṛṣṇa consciousness movement is not to become void of the senses. The other philosophers, they say that "You don't desire." We say that we don't desire nonsense but we desire Kṛṣṇa. Desire is there, but as soon as desire is purified, then I shall desire Kṛṣṇa. When one is desiring only Kṛṣṇa, that is his healthy state. And if somebody is desiring something else, something other than Kṛṣṇa, then he is to be understood in diseased condition.</p>
</div>
</div>
<div id="LectureonBG52629LosAngelesFebruary121969_12" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="207" link="Lecture on BG 5.26-29 -- Los Angeles, February 12, 1969" link_text="Lecture on BG 5.26-29 -- Los Angeles, February 12, 1969">
<span class="link">[[Vanisource:Lecture on BG 5.26-29 -- Los Angeles, February 12, 1969|Lecture on BG 5.26-29 -- Los Angeles, February 12, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Self-discipline means not to identify with this body. That is self-discipline. It requires training of course. Caitanya Mahāprabhu teaches therefore, tṛṇād api sunīcena. That a smaller than the smallest grass. Actually if I realized what is the spiritual dimension, actually my dimension, length and breadth you cannot measure because I am actually a very small spiritual particle. You cannot measure one ten-thousandth part of the tip of your hair. That is my measurement. So if I am smaller than the grass, that's a fact. I am still smaller, smaller, I do not know how smaller but I am thinking of this body. An elephant is thinking that "I am so big," or a man is thinking, "I am so big," ant is thinking, "I am so small." This smallness, bigness is due to this body. Therefore in Bhagavad-gītā you will find, paṇḍitāḥ sama-darśinaḥ ([[Vanisource:BG 5.18|BG 5.18]]). One who is learned he does not see the small body or big body. He sees the particle of soul, spirit soul, therefore sama-darśinaḥ. He knows that the small particle of spirit is there in the ant and in the elephant. Therefore he sees the elephant and the ant on the same level, on spiritual vision, not on this external vision. This is called self-realization.</p>
</div>
</div>
<div id="LectureonBG6412NewYorkSeptember41966_14" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="211" link="Lecture on BG 6.4-12 -- New York, September 4, 1966" link_text="Lecture on BG 6.4-12 -- New York, September 4, 1966">
<span class="link">[[Vanisource:Lecture on BG 6.4-12 -- New York, September 4, 1966|Lecture on BG 6.4-12 -- New York, September 4, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">We have got our relationship in this world, we call that: "He is my friend." Suhṛt and mitra.  There are two kinds of friends. Suhṛt means better friend. Actually who is always desiring my welfare, he is called suhṛt. And friend means we have got good will, ordinary friends. Suhṛn mitra udāsīna. Udāsīna means neutral, neither friend nor enemy. We have got relationship within this world. Somebody is my very good well-wisher, somebody is my friend, and somebody is neither friend nor enemy. And somebody, madhyastha, mediator, and somebody actually doing some good. Somebody I think, "Oh, here is a nice gentleman, saintly person." And somebody I think, "Oh, here is a sinful man." According to my calculation, somebody my friend, somebody my enemy, somebody neutral, somebody, I mean to say, a saintly person, somebody my, a sinful person. Now, all these, when you are on the yoga-yukta, when you are in the platform of transcendence, then these distinctions, this friend, enemy, sādhu, saintly, and sinful, that will all be closed. No more. No more. Paṇḍitāḥ sama-darśinaḥ ([[Vanisource:BG 5.18|BG 5.18]]). Paṇḍitāḥ. When one becomes actually learned, he does not see any enemy or any friend because nobody is enemy, nobody is friend, nobody is my son, nobody is my mother, nobody is... We are all different living entities.</p>
</div>
</div>
<div id="LectureonBG71AucklandApril151972_15" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="233" link="Lecture on BG 7.1 -- Auckland, April 15, 1972" link_text="Lecture on BG 7.1 -- Auckland, April 15, 1972">
<span class="link">[[Vanisource:Lecture on BG 7.1 -- Auckland, April 15, 1972|Lecture on BG 7.1 -- Auckland, April 15, 1972]]: </span><div class="text"><p style="display: inline;">Indian guest (4): Do you give any importance of coming in, sighting of the soul in the front, and can a person not act as a human being, but...</p>
<p>Prabhupāda: Well, you are in my front. You are a soul. What is the difficulty? Everyone, you are all souls. You are in my front. Simply you are dressed only. Suppose you come in a dress. You are my friend. Do I see your dress or you? Paṇḍitāḥ sama-darśinaḥ. Vidyā-vinaya-sampanne ([[Vanisource:BG 5.18|BG 5.18]]). You are reading Bhagavad-gītā. You know all these things. When you are learned, you won't see the dress. You will see the soul.</p>
</div>
</div>
<div id="LectureonBG71AhmedabadDecember131972_16" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="235" link="Lecture on BG 7.1 -- Ahmedabad, December 13, 1972" link_text="Lecture on BG 7.1 -- Ahmedabad, December 13, 1972">
<span class="link">[[Vanisource:Lecture on BG 7.1 -- Ahmedabad, December 13, 1972|Lecture on BG 7.1 -- Ahmedabad, December 13, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So this yoga system, attachment for Kṛṣṇa, begins from the temple worship and ends into mahā-bhāgavata. Mahā-bhāgavata means who simply sees Kṛṣṇa, nothing... Sarvatra haya nija iṣṭa-deva-sphūrti. Sthāvara-jaṅgama dekhe nā dekhe tāra mūrti ([[Vanisource:CC Madhya 8.274|CC Madhya 8.274]]). Similarly, in the Bhagavad-gītā also:</p>
:vidyā-vinaya-sampanne
:brāhmaṇe gavi hastini
:śuni caiva śva-pāke ca
:paṇḍitāḥ sama-darśinaḥ
:([[Vanisource:BG 5.18|BG 5.18]])
<p>He does not see anything but Kṛṣṇa. A mahā-bhāgavata, when a tree, when he sees a tree, he does not see the form of the tree, but he sees Kṛṣṇa. That is mahā-bhāgavata. That we should not imitate. That is the highest stage, perfectional stage. But at least, we come to the middle stage. What is that middle stage? To... We must understand what is God, what is Kṛṣṇa. Perfect understanding. And tad-adhīna, and His devotees. Īśvare tad-adhīneṣu bāliśa. Bāliśa means innocent persons. They are un... I mean to... They do not know actually what is God. And dviṣat. Dviṣat means envious. The four classes of men: God, His devotee, innocent person, and envious person, demons. So the person who is promoted to the second stage, he'll deal with these four classes of divisions differently. Īśvara-prema. One should try to learn how to love Kṛṣṇa. Yato bhaktir adhokṣaje ([[Vanisource:SB 1.2.6|SB 1.2.6]]).</p>
</div>
</div>
<div id="LectureonBG71CalcuttaJanuary271973_17" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="237" link="Lecture on BG 7.1 -- Calcutta, January 27, 1973" link_text="Lecture on BG 7.1 -- Calcutta, January 27, 1973">
<span class="link">[[Vanisource:Lecture on BG 7.1 -- Calcutta, January 27, 1973|Lecture on BG 7.1 -- Calcutta, January 27, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So for possessing, we hanker, we work so hard. And when it is lost, we again lament and cry. This is karmī stage. So brahma-bhūtaḥ stage... Jñāna stage means he has no more lamenting or hankering. Prasannātmā. "Oh, I am, ahaṁ brahmāsmi. What I have got to do with this body? My business is to cultivate transcendental knowledge, brahma-jñāna." So in that stage, brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu ([[Vanisource:BG 18.54|BG 18.54]]). That is the test. He has no lamenting. He has no hankering. And he's equal to everyone. Paṇḍitāḥ sama-darśinaḥ.</p>
:vidyā-vinaya-sampanne
:brāhmaṇe gavi hastini
:śuni caiva śva-pāke ca
:paṇḍitāḥ sama-darśinaḥ
:([[Vanisource:BG 5.18|BG 5.18]])
<p>He has no distinction. So in this way, when one is situated, then mad-bhaktiṁ labhate parām ([[Vanisource:BG 18.54|BG 18.54]]), then he comes to the devotional platform. And when he comes to the devotional platform, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ ([[Vanisource:BG 18.55|BG 18.55]]), then he's able.</p>
</div>
</div>
<div id="LectureonBG71NairobiOctober271975_18" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="246" link="Lecture on BG 7.1 -- Nairobi, October 27, 1975" link_text="Lecture on BG 7.1 -- Nairobi, October 27, 1975">
<span class="link">[[Vanisource:Lecture on BG 7.1 -- Nairobi, October 27, 1975|Lecture on BG 7.1 -- Nairobi, October 27, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Every living being, his duty is to understand God. This is our preaching. This is our preaching, that "You are living being. You are part and parcel of Kṛṣṇa. This designation, that 'You are Hindu,' 'You are Muslim,' 'You are Christian,' 'You are this'—these are all designations. Actually you are living being, part and parcel of Kṛṣṇa. Therefore your main duty is to understand Kṛṣṇa." This is our preaching. We are not going to convert Hindu into Muslim, Muslim into Christian. No, that is not our... That is not our business. He may think that he is Christian, he is Hindu, he is Muslim, but we think that he is a spirit soul, part and parcel of God. That is stated in the...</p>
:vidyā-vinaya-sampanne
:brāhmaṇe gavi hastini
:śuni caiva śva-pāke ca
:paṇḍitāḥ sama-darśinaḥ
:([[Vanisource:BG 5.18|BG 5.18]])
<p>If one is learned paṇḍita, he does not see Hindu, Muslim, Christian. I went to America, I did not go there to turn the Christian to become Hindu. No, I never said that. Did I say, any, anyone, that "You are Christian. You become a Hindu"? No, never I said. That is not my business.</p>
</div>
</div>
<div id="LectureonBG74BombayFebruary191974_19" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="266" link="Lecture on BG 7.4 -- Bombay, February 19, 1974" link_text="Lecture on BG 7.4 -- Bombay, February 19, 1974">
<span class="link">[[Vanisource:Lecture on BG 7.4 -- Bombay, February 19, 1974|Lecture on BG 7.4 -- Bombay, February 19, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So these things are discussed very broadly in our American centers, so we stick to the point that life does not come from chemical, but chemical comes from life. So I gave one crude example. Just like a tree. It is also life, because there are different forms of life, 8,400,000 forms of life. So a tree also, another form of life. One who knows what is the condition of life, paṇḍita, learned, sama-darśinaḥ.</p>
:vidyā-vinaya-sampanne
:brāhmaṇe gavi hastini
:śuni caiva śva-pāke ca
:paṇḍitāḥ sama-darśinaḥ
:([[Vanisource:BG 5.18|BG 5.18]])
<p>Paṇḍita, who knows what is what, he is sama-darśī, equipoised. He knows that the substance within the tree or substance with the dog or substance with the human being or substance within the brāhmaṇa or a śūdra or a dog or a caṇḍāla—the soul is the same. Therefore, he sees everyone, sama-darśinaḥ. Paṇḍitāḥ sama-darśinaḥ ([[Vanisource:BG 5.18|BG 5.18]]). He does not distinguish between man and animal or tree. Because he knows that the living force is the same, spiritual quality that is the fragmental portion of the supreme soul, Kṛṣṇa. So we can understand, if we are little sober, how material things come out.</p>
</div>
</div>
<div id="LectureonBG74NairobiOctober311975_20" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="268" link="Lecture on BG 7.4 -- Nairobi, October 31, 1975" link_text="Lecture on BG 7.4 -- Nairobi, October 31, 1975">
<span class="link">[[Vanisource:Lecture on BG 7.4 -- Nairobi, October 31, 1975|Lecture on BG 7.4 -- Nairobi, October 31, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">After realization of Brahman, when he is actually on the Brahman platform, then the symptom is na śocati na kāṅkṣati: he has no more lamentation and no more aspiration. Ahaṁ brahmāsmi. Then he can see everyone one equal level. Samaḥ sarveṣu bhūteṣu. Because he does not see the outward body, he does not see that "Here is a Hindu, here is a Muslim, here is a Christian, here is an Indian, here is American, here is black and here is white." No. He sees within, within, introspection. He sees that within,</p>
:vidyā-vinaya-sampanne
:brāhmaṇe gavi hastini
:śuni caiva śva-pāke ca
:paṇḍitāḥ sama-darśinaḥ
:([[Vanisource:BG 5.18|BG 5.18]])
<p>That is samaḥ sarveṣu bhūteṣu. Not artificially you can make samaḥ sarveṣu bhūteṣu. Artificially it is not possible. There will be some distinction, must be, bodily. So therefore, on the bodily platform, they are trying to become united. The United Nation is trying for the last forty years, but there is no unity; it is not possible—on the bodily platform. But on the spiritual platform there is unity. Just like in our movement, Kṛṣṇa consciousness, you'll find all different nations, all different colors, all different religion, all different sex. They are all united in chanting Hare Kṛṣṇa. This is united nation. There is no distinction. And this is not artificial, this is practical. So the people are trying to become united, oneness.</p>
</div>
</div>
</div>
</div>
</div>
</div>

Latest revision as of 17:00, 3 March 2021

Expressions researched:
"While I am talking with you, because your dress is white, and because my dress is saffron colored, it does not mean that we are different"

Lectures

Bhagavad-gita As It Is Lectures

While I am talking with you, because your dress is white, and because my dress is saffron colored, it does not mean that we are different. Simply on the ground of dress, if we think we are different, then that is ajñāna. Nobody does so. When a gentleman talks with another gentleman, none of them consider that "I am this dress."
Lecture on BG 2.13 -- Hyderabad, November 19, 1972:

...tathā dehāntara-prāptir dhīras tatra na muhyati (BG 2.13). We began this verse yesterday. This is the criterion of understanding spiritual life. People generally do not understand that there is another element beyond this body. Generally, people, they are under the impression that "I am this body. I am Indian." Why I am Indian? Because this body's born in India. Therefore, I'm Indian. "I am American." Why? "Because body is born in America; therefore I am American." Similarly, this dehātma-buddhiḥ, bodily concept of life, is going on all over the world. This is ignorance, ajñāna. This is called ajñāna. Jñāna and ajñāna. Jñāna means one who knows that he is not this body. He's spirit soul. Ahaṁ brahmāsmi. (aside:) (about microphone) It is... Little strong make it, yes. So when one is freed from the bodily concept of life, he called jñānī. Otherwise, ajñānī. They are so much proud of jñāna. In our India, there are so-called Māyāvādīs. They think of themselves as jñānī-sampradāya. What is that jñānī? "I am Hindu. I am Indian. I am sannyāsī." This is their jñāna. But actually it is ajñāna. If you think yourself that you are Indian, if you think yourself as Hindu, if you think yourself as brāhmaṇa, if you think yourself as a śūdra, then you are ajñānī. You are not jñānī. Because you are giving your identification... (aside, about microphone:) Why it is stopped? If you are giving your identification on the ground of your body, then you are ajñānī. Jñānī means paṇḍita. Paṇḍitāḥ sama-darśinaḥ.

vidyā-vinaya-sampanne
brāhmaṇe gavi hastini
śuni caiva śva-pāke ca
paṇḍitāḥ sama-darśinaḥ
(BG 5.18)

Actually, who is jñānī, who is paṇḍita, he will not see: "Here is an Indian. Here is an American. Here is an Hindu. Here is a Muslim," or "Here is a cat. Here is a dog." No Because he will see not the outward bodily identification. Just like while I am talking with you, because your dress is white, and because my dress is saffron colored, it does not mean that we are different. Simply on the ground of dress, if we think we are different, then that is ajñāna. Nobody does so. When a gentleman talks with another gentleman, none of them consider that "I am this dress." Similarly, if I consider about, about my identification on the ground of this dress, then am I not ajñānī? Yes, I am ajñānī. I do not know my identification.

Therefore śāstra says, yasyātma-buddhiḥ kuṇape tri-dhātuke (SB 10.84.13). Anyone who is identifying himself with this body, which is made of tri-dhātu... Tri-dhātu means kapha-pitta-vāyu. According to Āyur Veda system, this body is a combination of kapha-pitta-vāyu, mucus, bile, and air. So śāstra says, yasyātma-buddhiḥ kuṇape tri-dhātuke. If anyone identifies himself with this bag of kapha-pitta-vāyu, a bunch of bones and flesh and blood and stool, sva-dhīḥ kalatrādiṣu, and his own kinsmen, his wife and children, sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ, and worship, worshipable is the land, bhauma, yat-tīrtha-buddhiḥ salile, one who goes to the place of pilgrimage and takes the water as all in all, yat-tīrtha-buddhiḥ salile na karhicij janeṣu abhijñeṣu, but does not go to the actual learned saintly persons, sa eva go-kharaḥ (SB 10.84.13), such person is no better than cow and ass. This is the injunction of the śāstra, that our identification with the body is animal life. The animal, a dog, it knows that he is body. A cat knows that he is body. A tiger knows that he is body. A human being, also, if he knows like that, that he is body, then why, how he's advanced? He's no better than the cats and dogs. Yasyātma-buddhiḥ kuṇape tri-dhātuke sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ (SB 10.84.13). The whole world is going on on this misimpression, misidentification with the body. Therefore, there is fight between one nation to another, one man to another, and so many...

So jñānī means one must be above this bodily concept of life. He's jñānī. Therefore to become jñānī, the first instruction, as Kṛṣṇa is giving to Arjuna, He's pointing out that "You are not this body. My dear Arjuna. You are decline, declining to fight, because you are bodily infected. You are thinking that your bodily, blood relation with the other party, namely your brother, nephews and others, that is wrong conception. You are not this body." Because Arjuna surrendered to Kṛṣṇa: śiṣyas te 'haṁ śādhi māṁ prapannam (BG 2.7). When he was puzzled in the battlefield of Kurukṣetra, he thought it wise to accept Kṛṣṇa not as his friend, his friend, but at the same time, he accepted Him as his spiritual master. Śiṣyas te' haṁ śādhi māṁ prapannam. And the duty of the disciple is to fully surrender unto the spiritual master. Unless you can surrender, (you) do not accept anyone as spiritual master. If you want the spiritual master to abide by your order, then that acceptance of spiritual master is a farce. It is not acceptance. Acceptance of spiritual master means that one should surrender unto the spiritual master. Tad viddhi praṇipātena paripraśnena sevayā (BG 4.34). If you want to learn that transcendental science, tad viddhi, you try to understand. How? Praṇipātena. Prakṛṣṭa-rūpeṇa nipāta. Fully surrendering, falling flat. "Sir, I surrender unto you." Praṇipātena paripraśnena. And then inquire question.

According to our Vedic principle, nobody has got the right to question anyone unless that person is accepted as spiritual master. Otherwise, it is waste of time. Spiritual... If you want to question somebody, you must accept his answer. You cannot argue. That is acceptance of authority.

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