660812bg.ny.txt

~~Title: Bg 4.24-34 — August 12, 1966, New York~~
~~bc: August 12, 1966, New York~~
====== Bhagavad-gītā 4.24–34 ======

---- dataentry spoken ----
id_hidden        : 660812bg.ny
listtype_hidden  : Bg 4.24–34
listdate_hidden  : 1966-08-12
showdate_hidden  : 2021-08-12
listplace_hidden : New York
Type_spoken      : Bhagavad-gītā
Date_spoken      : August 12
Year_spoken      : 1966
Place_spoken     : New York
Length_hidden    : 00:00
Title_hidden     : Bhagavad-gītā 4.24–34
----

<audio>
{{https://prabhupada.nyc3.cdn.digitaloceanspaces.com/spoken/1966/660812bg.ny.mp3|Bg 4.24-34 — August 12, 1966, New York}}
</audio>

**Prabhupāda:**

> brahmārpaṇaṁ brahma havir
> brahmāgnau brahmaṇā hutam
> brahmaiva tena gantavyaṁ
> brahma-karma-samādhinā
> [[books:bg:4:24|[Bg. 4.24]]]

This verse we have been discussing in our last meeting about the sacrifice. And there are different types of sacrifice recommended according to the different classes of men. There are generally three classes of human beings: those who are under the influence of the modes of goodness, and those who are under the modes of passion, and those who are under the modes of ignorance. The whole Vedic scriptures, they are also divided into three divisions according to these modes of material nature. There are eighteen //Purāṇas. Purāṇas// means supplementary to the //Vedas.// The //Vedas,// they are written in very difficult language, but in order to explain them to the ordinary person there are //Purāṇas, Mahābhārata, Rāmāyaṇa.//

[coughing] [aside:] It is disturbing to me. [pause]

The Vedic principle is described... According to these modes of material nature, there are eighteen //Purāṇas.// Out of that, six //Purāṇas// are in the modes of goodness, and six //Purāṇas// are in the modes of passion, and six //Purāṇas// are in the modes of goodness [ignorance]. So there are different varieties of sacrifices according to the different class of men. The whole idea of Vedic literature is to give chance to every human being to develop spiritual consciousness under certain rules and regulations. So what is applicable to the persons who are in the modes of ignorance, they are not applicable to the persons who are in the modes of goodness, or those who are in the modes of passion, they are not applicable to the modes of goodness. The gradual process of evolution.

Now, just like there are recommendations of animal sacrifice. There are many different types of sacrifice. There is recommendation of animal sacrifice also in the Vedic literatures. And what is that? That is a sort of restriction to the animal-eaters. Indirectly it is restriction, but it is sanctioned also by sacrifice in the //Vedas.// Just like the Vedic principle says that if you want to eat flesh, don't eat flesh which is not offered in the sacrifice, which is not offered in the sacrifice.

Now, those who have been in India, perhaps you have seen the goddess Kālī. The goddess Kālī, before the goddess Kālī a goat sacrifice is offered. But the Vedic principle says that if you want to take flesh, then you must sacrifice the goat before the goddess Kālī and then you can take. And that prescription is also very difficult because on the dark moon night the goat has to be sacrifice and there are so many paraphernalia and the //mantra,// the hymns chanted there... The goat is, I mean to, whispered within the ear that "The man who is sacrificing you, he will be responsible for your life, and for yourself, you are going to get the next life as human being without waiting for the evolutionary process." The animals... There is an evolutionary process.

That is accepted in Darwin's theory also, anthropomorphism. What is that? Anthropology, yes. Not anthropomorphism. Anthropology. Anthropology, there is evolutionary process. So that is accepted in the Vedic literature also.

So the animal which is sacrificed, he gets immediately his evolutionary process developed and promoted from animal life to human life. But the man who is offering that sacrifice, he becomes responsible. These are therefore so many hymns in the Vedic literature. So whole idea is that by offering such sacrifices man is restricted from flesh-eating.

Similarly, there are many kinds of sacrifices they are described here. I think those descriptions may not be very elaborately described, but I will give you the idea.

> daivam evāpare yajñaṁ
> yoginaḥ paryupāsate
> brahmāgnāv apare yajñaṁ
> yajñenaivopajuhvati

> śrotrādīnīndriyāṇy anye
> saṁyamāgniṣu juhvati
> śabdādīn viṣayān anya
> indriyāgniṣu juhvati

//Yajña-dāna-tapaḥ-karma. Yajña-dāna-tapaḥ-karma na tyājyaṁ kāryam eva tat.// This is stated in the //Bhagavad-gītā// that //yajña,// sacrifice, charity, //dāna. Yajña, dāna// and //tapaḥ, tapaḥ. Tapaḥ// means penance.

Now, there are four divisions of human society according to Vedic literature: the //brahmacārī,// the //gṛhastha,// the //vānaprastha// and the //sannyāsa.// The //brahmacārī// means the student life, more or less, student life. And //gṛhastha// means those who are leading family life, after the student life. And //vānaprastha// means retired life. And the //sannyāsa// means renounced order. They have no connection with worldly activities. So these are four different stages of human social order. Now, the //brahmacārī,// they are meant for sacrifice, the students. The students are recommended to sacrifice, especially to sacrifice sense gratification.

The students are... Formerly, they were in the //guru-gṛha,// spiritual master's place, and they had to undergo severe types of regulation. So a //brahmacārī// is expected to go to every householder and beg. There was no system of schooling, there was no system for payment. The spiritual master, the teacher, he did not accept any payment in pound shilling pence. That was not accepted because mostly //brāhmaṇas,// they used to become the teachers. So they were not accepting any salary. The //brāhmaṇas// are forbidden to accept any service.

So the education was free. So every student, education was free. And village to village education was... So in former days---even fifty years before I have seen in villages---there was some small school, and all the villages boys, they were coming and taking education. So education was very much widespread because education was free in this way. So students were meant to go for begging alms for the teachers. These are some of the regulative principles.

Now, that is sacrifice. They sacrificed their labor for the spiritual master, for the teacher, and whatever they got, they surrendered to the teacher. And it is said that after cooking, if the teacher asked the student, "My dear boy, you come and take your meals," then he will take. Otherwise, if the teacher forgets to call him one day for his meals, then he should not go and ask the teacher that "Sir, I have not taken my food. Give me my food." Rather, he should starve. So much penances, so much regulative[?] was there. These are called sacrifice.

So student life is meant for sacrifice. They should undergo training under serious regulations and penances so that life may be built up for future hope and future spiritual realization. But the sacrifice is meant for the student life.

Similarly, the family life, those who are... //Yajña-dāna. Dāna// means charity. A //gṛhastha,// those who are living in family life with wife and children, they are expected to give in charity as much as possible. That is also service.

Suppose you are earning $1,000 in a month. So according to Vedic instruction, you should give in charity fifty percent of your income. Five hundred dollars you should give in charity. And twenty-five percent you should spend for your family and twenty-five percent, as you are a family man, you may have it as bank balance so that in case of emergency you may require it. This is the prescription. Suppose you are earning $1,000 a month. You should give in charity for God's service fifty percent, and twenty-five percent you should spend for your family, dependents, and twenty-five percent you may have in a bank balance so that... This is the point.

So //yajña-dāna,// this is also sacrifice, sacrifice. So //yajña-dāna// and //tapaḥ. Tapaḥ// means penance. So the students are meant for sacrifice, and the //gṛhasthas,// the householders, are meant for giving in charity, and so far we are concerned, just like //sannyāsīs,// we are meant for //tapasya,// penance. We should undergo all kinds of difficulties for spreading the knowledge that we have acquired. That is the proper //sannyāsī.// A //sannyāsī,// a renounced order of, I mean to say, man who is in the renounced order of life, his business is that his acquired knowledge, his experienced knowledge, should be distributed to the public. So according to the //varṇāśrama-dharma,// the //brahmacārīs// and the //vānaprastha// and the //sannyāsīs...//

Now, suppose if there are hundred person in a society, twenty-five percent students, twenty-five percent retired life, and twenty-five percent //sannyāsa,// renounced order of life. Now, out of 100 persons, seventy-five percent, they are engaged in the service of the Supreme Lord. The rest twenty-five percent who are //gṛhasthas,// they are meant for sacrificing fifty percent of their income for this seventy-five percent. That is the whole program of //varṇāśrama-dharma.// That is a kind of spiritual communism. Spiritual communism. For spiritual advancement of a society, the whole social order is so arranged that seventy-five percent of the people, they are engaged in the matter of spiritual advancement of knowledge and twenty-five percent of the population, those who are earning, those who in family life, those who have got factories, business and so many things, they should sacrifices fifty percent of their income for these seventy-five percent persons who are engaged in spiritual emancipation. So that is the whole program. [aside:] Oh, I am very glad to see you. [laughs]

That is the whole program of //varṇāśrama-dharma, varṇa// and //āśrama. Varṇa// means that... You have perhaps heard, the caste system in India. That is called //varṇa.// The caste system which is now going on, that is a vitiated form of caste system. You have heard in the //Bhagavad-gītā// that //cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ// [[books:bg:4:13|[Bg. 4.13]]]. This //varṇa// and //āśrama// is also creation of the Supreme Lord Kṛṣṇa. That is not man-made. That is not man-made. So how that varṇāśrama is created?

Now, //guṇa-karma-vibhāgaśaḥ.// The //guṇa...// As I have already told you, that we are being controlled in three qualities or three modes of nature, so anyone, he must be either under the spell of these three qualities. So according to the quality and according to the //karma,// the //varṇas// are there. I have several times explained to you. So the //varṇa// and the //āśrama. Āśrama// means the //brahmacārī-āśrama,// the //gṛhastha-āśrama,// the //vānaprastha-āśrama// and the //sannyāsa-āśrama.//

//Āśrama,// this very word, indicates that it is spiritual. And perhaps most of you know that //āśrama// means... //Āśrama,// this very word, means that this place... Just like temple or church. There are so many buildings on this Second Avenue. And when you see a church or a temple, you at once understand that "This building is meant for spiritual understanding." Similarly, when we call //āśrama, āśrama// means that that, I mean to say, function is meant for spiritual realization. So all the four classes of social order---the //brahmacārī,// the //gṛhastha,// and the //vānaprastha// and the //sannyāsa//---they are called //āśrama. Āśrama// means they are meant for spiritual emancipation. The student is also given instruction so that before entering family life, he gets complete instruction of spiritual life so that when he enters into family life, he is not just like a cat and dog, so-called sense gratification. They are meant for... Although they live with wife and children, they are meant for spiritual emancipation. This is called //āśrama, gṛhastha-āśrama.//

So that was the idea. The whole program was aiming at spiritual emancipation. //Na te viduḥ svārtha-gatiṁ hi viṣṇum.//

> na te viduḥ svārtha-gatiṁ hi viṣṇuṁ
> durāśayā ye bahir-artha-māninaḥ
> andhā yathāndhair upanīyamānās
> te 'pīśa-tantryām uru-dāmni baddhāḥ
> [[books:sb:7:5:31|[SB 7.5.31]]]

It is a verse from //Śrīmad-Bhāgavatam// that Prahlāda Mahārāja... That is a statement of Prahlāda Mahārāja before his father. His father was very much materialistic, so he was explaining to his father, "My dear father," //na te viduḥ svārtha-gatiṁ hi viṣṇum,// "general people..." Because he was in the materialistic family, his father was a great materialistic, so he is explaining... He was a great devotee. The son was a great devotee, and the father was a great materialist, and there was a quarrel between father and son. So father questioned, "Where you have got all this nonsense knowledge or spiritual knowledge?" So he was explaining, //na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ:// [[books:sb:7:5:31|[SB 7.5.31]]] "My dear father, these people, these materialistic people---that means men of your nature---they do not know what is their self-interest."

Everyone is very busy for fulfilling his self-interest, but actually he does not know what is his self-interest. //Na te viduḥ.// The self-interest is Viṣṇu, to go back to Godhead. That is self-interest. Self-realization, self-interest, and so many things---everything is meant for going back to Godhead. That is self-interest.

So Prahlāda Mahārāja said that "Because people are very much illusioned by this external energy..." The material energy is called external energy. "Because people are deluded by this external, by the glimmer of this external energy, they have forgotten that their self-interest is Viṣṇu, or the Supreme Personality of Godhead. And they are conducting their life, general process of life in a manner..."

How? Now, //andhā yathāndhair upanīyamānāḥ:// "Just like one blind man is leading several other blind men." That's all. He is the leader. A blind man has become the leader of several other blind man. So what benefit is there? If the man is blind, how can he... Because blind... Why blind? //Andhā yathāndhair upanīyamānās te 'pīśa-tantryām uru-dāmni baddhāḥ// [[books:sb:7:5:31|[SB 7.5.31]]]. //Īśa-tantra, īśa-tantra// means by the laws of God or by the laws of nature, they are bound up tight, hands and feet, and they are trying to get free from the control of the nature.

So this struggle for existence is going on because they do not know that their self-interest lies in the understanding of his relationship with the Supreme Lord. And that is also confirmed in the //Bhagavad-gītā, bahūnāṁ janmanām ante jñānavān māṁ prapadyate:// [[books:bg:7:19|[Bg. 7.19]]] "After many, many births, when a man is actually in full knowledge, he surrenders unto Me," the Lord says. That is the ultimate interest. That is the ultimate knowledge, that one should understand his relationship with Viṣṇu and surrender there. That is... //Bahūnāṁ janmanām ante:// [[books:bg:7:19|[Bg. 7.19]]] "After many, many births," //jñānavān,// "who has actually acquired knowledge, he surrenders unto Me," the Lord says.

But //sa mahātmā sudurlabhaḥ:// "But such a great soul is very rare." The surrendered soul, a man in Kṛṣṇa consciousness, a man surrendered to the control of the Supreme Lord, is very rare. These are instructions we get from Vedic literature. And to come to this point, this surrendering process, //vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ// [[books:bg:7:19|[Bg. 7.19]]], to understand that the Supreme Lord is everything. Whatever is manifested before us they are different varieties of energies of the Supreme Lord...

That is also stated in //Viṣṇu Purāṇa.//

> eka-deśa-sthitasyāgner
> jyotsnā vistāriṇī yathā
> parasya brahmaṇaḥ śaktis
> tathedam akhilaṁ jagat

The //Viṣṇu Purāṇa// says that "Just like fire is situated in one place and distributes its heat and light and illumination from that place, similarly, whatever we are experiencing in this manifested world, they are different energies of the Brahman, //parasya brahmaṇaḥ.//" Parambrahman, that means Śrī Kṛṣṇa. Śrī Kṛṣṇa is the Parambrahman.

So whole process is, sacrifice means that we have to reach to that point. The whole process of sacrifice, either by yoga system or by //jñāna// system or by observing the rules and regulation of the social system, everything is meant for reaching to that point. What is that? //Bahūnāṁ janmanām ante jñānavān mām// [[books:bg:7:19|[Bg. 7.19]]]. To surrender unto the Supreme Personality of Godhead.

So we, if we are intelligent enough, then we should consider that "If I have to do this job after many, many births---I am getting myself to very much experience---and Lord Kṛṣṇa says that this is the last point of knowledge, why not accept it immediately? Why not accept immediately? If I have to come to Kṛṣṇa at the last stage of mature knowledge and I surrender unto Him, then why should I wait for many births? Why should I wait for many births? Let me surrender unto me [Him]."

Just yesterday night one of our friends inquired that "How long it takes time to have complete Kṛṣṇa consciousness?" So I replied that the Kṛṣṇa consciousness can take place in a second, and it may not take in thousands of years. Because the point is here, that after all, we have to come to this point, that surrender unto Kṛṣṇa, //vāsudevaḥ sarvam iti// [[books:bg:7:19|[Bg. 7.19]]]---Vāsudeva means Kṛṣṇa---"Kṛṣṇa is everything, and therefore I surrender unto Him." //Sa mahātmā sudurlabhaḥ.// That person, great soul, is very rare to be found. Therefore why not become that great soul immediately by surrender unto Kṛṣṇa? This is the point. By sacrifice. Sacrifice means we have to come to that point.

Now, if that is the point to be achieved at the end, why not become immediately //jñānavān// and surrender unto Kṛṣṇa? That is my suggestion.

> sarvāṇīndriya-karmāṇi
> prāṇa-karmāṇi cāpare
> ātma-saṁyama-yogāgnau
> juhvati jñāna-dīpite
> [[books:bg:4:27|[Bg. 4.27]]]

//Ātma-saṁyama.// There are different kinds of penances. That is called //ātma-saṁyama.// The yogic principle is also another sort of //ātma-saṁyama.//

> dravya-yajñās tapo-yajñā
> yoga-yajñās tathāpare
> svādhyāya-jñāna-yajñāś ca
> yatayaḥ saṁśita-vratāḥ

There are //dravyamaya-yajñas. Dravyamaya-yajñas// means giving in charity. That is called //dravyamaya-yajña. Jñānamaya-yajña// means to engage oneself into the studies of the //Vedas// very critically, nicely. That is called //jñānamaya-yajña.//

And those who are controlling the senses, that is called //yogamaya-yajña.// So there are different kinds of //yajñas,// and according to different kinds of //yajñas,// there are different kinds of yogis also. Each one of them is called yogi. So according to the type of //yajña,// there are different kinds of yogis. Just like we are. We are trying in the process of transcendental loving service, so we are //bhakti-yogīs.// We are called yogi in the devotional service. Of course, we'll find in the Sixth Chapter that //bhakti-yogī// is the topmost yogi.

> yoginām api sarveṣāṁ
> mad-gatenāntar-ātmanā
> śraddhāvān bhajate yo māṁ
> sa me yuktatamo mataḥ
> [[books:bg:6:47|[Bg. 6.47]]]

And that is stated by the Lord that "There are different kinds of yogis, but the person who is always under the contemplation of Me, he is the highest yogi."

Therefore devotional service, loving devotional service of the Supreme Lord, that is the topmost kind of yogi. That is we find in everywhere, in every chapter, in every verse of this //Bhagavad-gītā,// that Kṛṣṇa consciousness, which we are trying to culture, that is the highest type of yoga.

> apāne juhvati prāṇaṁ
> prāṇe 'pānaṁ tathāpare
> prāṇāpāna-gatī ruddhvā
> prāṇāyāma-parāyaṇāḥ
> apare niyatāhārāḥ
> prāṇān prāṇeṣu juhvati

These //prāṇa, apāna...// There are breathing control. There are different kinds of air passing within the body, and the yoga system, the controlling, that is also another kind of sacrifice.

> sarve 'py ete yajña-vido
> yajña-kṣapita-kalmaṣāḥ
> yajña-śiṣṭāmṛta-bhujo
> yānti brahma sanātanam

Now, what is the purpose of this sacrifice? Now, it is concluded here that //sarve 'py ete yajña-vidaḥ.// All these different kinds of //yajña,// they are meant for diminishing our sinful reaction, our sinful reaction. Because we are accumulating many sinful reaction in different births. So if we perform sacrifice, if we perform yoga, that process helps us in diminishing our accumulated, I mean to say, sinful reaction. But so far this //harer nāma harer nāma harer nāmaiva kevalam// [[books:cc:adi:17:21|[Cc. Ādi 17.21]]], oh, this is the easiest and the most, I mean to say, supreme process. As we have discussed many times, the Lord Caitanya recommends that //ceto-darpaṇa-mārjanam// [[books:cc:antya:20:12|[Cc. Antya 20.12]]]. By this, //paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam,// by the performance of //saṅkīrtana//---

> Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare
> Hare Rāma Hare Rāma Rāma Rāma Hare Hare

---immediately the dust from the mind is clear. That is recommended.

So in spite of it is very easy process, it is the supreme process. It surpasses all kinds of other //yajñas// and yoga systems.

> nāyaṁ loko 'sty ayajñasya
> kuto 'nyaḥ kuru-sattama

The Lord says that "Those who are not performing //yajña,// they cannot be happy even in this world, in this life, and what to speak of next life." This is the con... Therefore we have to perform sacrifice. //Nāyaṁ lokaḥ, ayaṁ lokaḥ.//

//Ayam,// in this world, in which we are at present, that is also becoming more miserable. At the present moment people are feeling so much painful in the modern existence because this process of //yajña// has been... Completely, people are engaged, "Work hard, earn money and be engaged in sense gratification." That's all. This is the whole program, at the present moment is going on. That cannot bring any peace and prosperity to the society. We have to perform //yajñas.// That is the natural law.

The Lord says, //nāyaṁ loko 'sty ayajñasya:// "Those who are not performing, for them, there is no happiness even in this world, even in this life." And //kuto anyaḥ kuru-sattama:// "My dear Arjuna, then what to speak of the next life. Oh, next life is still more miserable."

> evaṁ bahu-vidhā yajñā
> vitatā brahmaṇo mukhe
> karma-jān viddhi tān sarvān
> evaṁ jñātvā vimokṣyase

> śreyān dravyamayād yajñāj
> jñāna-yajñaḥ parantapa
> sarvaṁ karmākhilaṁ pārtha
> jñāne parisamāpyate

Now, Kṛṣṇa is concluding these different types of //yajña.// He says that //śreyān dravyamayād yajñāj jñāna-yajñaḥ parantapa. Jñāna-yajña, jñāna-yajña// means... This is //jñāna-yajña,// which we are doing here. We are discussing //Bhagavad-gītā// very scrutinizingly and trying to understand every verse with reference to the Vedic reference and as far as our logic and argument goes. So this is called //jñāna-yajña.//

And //dravyamaya-yajña// means, just like yesterday, day before yesterdays, discussed that in the altar of fire we have to sacrifice clarified butter, grains, or sometimes animal sacrifice. They are called //dravyamaya-yajña.// So Kṛṣṇa says, //śreyān dravyamayād yajñāt.// That //dravyamaya,// that sacrificing goods or other things in the //yajña,// from that type of //yajña, śreyān dravyamayād yajñāj jñāna-yajñaḥ parantapa. Jñāna-yajña,// this philosophical discussion, logical discussion of the aim of life from authorized books like //Bhagavad-gītā, Śrīmad-Bhāgavatam,// if we have discussion, this is called //jñānamaya-yajña,// with knowledge, //jñānamaya-yajña.//

So why //jñānamaya-yajña// is preferred? //Sarvaṁ karmākhilaṁ pārtha jñāne parisamāpyate.// Because after all, we have to acquire that knowledge which will make me a surrendered soul to the Supreme. That's it. //Bahūnāṁ janmanām ante jñānavān māṁ prapadyate// [[books:bg:7:19|[Bg. 7.19]]]. So //jñāna// also means that to understand our position, to understand what is God, to understand what is our relationship with God, to understand why we are in this material world and what is our next life, wherefrom we have come, where we have the right knowledge, you can understand all these things. And when you understand everything, the path is clear, you can clearly understand that "I am the part and parcel of the Supreme; therefore my duty is to render transcendental service to the Supreme." That is the highest //yajña,// highest //jñāna,// knowledge, knowledge, //yajña.// So Kṛṣṇa advises that //jñānamaya-yajña,// sacrifice... Sacrifice.

Now, to understand these things you have to sacrifice some time, you have to sacrifice some labor, some attention. So these sacrifices are counted more than when we offer sacrificial goods in the fire. That is clearly stated here.

Now what is the process of this knowledge? That is also stated by the Lord.

> tad viddhi praṇipātena
> paripraśnena sevayā
> upadekṣyanti te jñānaṁ
> jñāninas tattva-darśinaḥ
> [[books:bg:4:34|[Bg. 4.34]]]

Now, if you have to acquire knowledge, then first of all, you have to find out a person who has already seen the light. //Tattva-darśinaḥ. Tattva... Tattva// means... In the //Śrīmad-Bhāgavatam, tattva// is described, the English translation is "Absolute Truth." That is called //tattva.// Now,

> vadanti tat tattva-vidas
> tattvaṁ yaj jñānam advayam
> brahmeti paramātmeti
> bhagavān iti śabdyate
> [[books:sb:1:2:11|[SB 1.2.11]]]

"Now, that Absolute Truth is known in three different phases." What is that? "Brahman, Paramātmā and Bhagavān." So a person, we have to... If we really seeking knowledge, then we have to find out a person who is //tattva-darśī,// who has understood the Absolute Truth. Now, the Absolute Truth is realized in three phases: Brahman, Paramātmā and Bhagavān.

There are certain //tattva-vit,// or the knower of the Absolute Truth, who understands that Absolute Truth as impersonal Brahman. And there are others, knower of the Absolute Truth, who understands the Absolute Truth as the localized Supersoul. These are called yogis. And the first-mentioned persons, they are called //jñānīs.// And there are other //tattva-vit,// or knower of the Absolute Truth, who knows the Absolute Truth as Kṛṣṇa, the Supreme Personality of Godhead. So either Brahman or Paramātmā or Kṛṣṇa the Supreme Personality of, there is no difference. The same thing, but according to the capacity of the knower, they are manifested into different phases.

We have several times discussed this point. Just like to understand the sun, somebody is studying the sun rays. He is also studying the sun and somebody is studying what is the sun disc. So he is also studying sun and somebody is trying to enter into the sun planet to see who is there. Everything is the sun. But the persons who are studying the sunshine, their grade is lower than the person who is trying to understand the sun disc. And their position is lower grade than the person who wants to enter into the sun. So the //bhaktas,// they are trying to see the sun-god within the sun. Just like they want to see Kṛṣṇa. In the //Upaniṣad// we'll find... There is a prayer that the Brahman is said, "Will You kindly push off Your glaring, dazzling glare so that I can really see You." So within the Brahmajyoti there is Kṛṣṇa. So we have to see that.

So anyway, either the Brahmavādī or Paramātmavādī or the //bhakta,// they are all //tattva-vit.// They are all transcendentalists. There is no difference. But as there are three classes in every sphere, so there are three classes in the transcendental field also. So here //Bhagavad-gītā,// the Lord recommends that //jñāninas tattva-darśinaḥ// [[books:bg:4:34|[Bg. 4.34]]]. You have to find out a person who is //tattva-darśī,// who has realized the Absolute Truth, either in Brahman conception or in Paramātmā conception or in Personality of Godhead conception because we have got different tastes. So the Paramātmā or the Supreme Absolute Truth is also manifested in three phases: Brahman, Paramātmā, Bhagavān. So anyway, either you select the impersonal Brahman conception of the Absolute Truth, either you select the localized supreme soul, Supersoul conception of the Absolute Truth, or you accept the highest, the Supreme Personality of Godhead Śrī Kṛṣṇa. //Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya// [[books:bg:7:7|[Bg. 7.7]]]. The Lord says that "This is the last phase of Absolute Truth, what I am, Kṛṣṇa."

So anyway, we have to, if we want //jñāna//---because the //jñānamaya-yajña// is recommended the highest //yajña//---so if we actually want //jñāna,// then we have to first of all find out a person who is //tattva-darśī.// Just like if you have to purchase gold, you must know where gold is available. If you go for purchasing gold to a grocer shop then it is hopeless. You see? It is not possible. Then you will be cheated. So at least you have to find out the person who has... That can be found. Just like by culture. That is called sacrifice, //jñāna.//

If you are actually in search of knowledge, Kṛṣṇa will help you, because He is helping you in every way. //Īśvara. Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ// [[books:bg:15:15|[Bg. 15.15]]]. This we have discussed this morning. He is always with you; so He understands what kind of knowledge you are in search after. So we must be sincere, that we want to know that Absolute Truth. Then you will find out; Kṛṣṇa will help you. If you want a Brahmavādī, He will help you. If you want a Paramātmavādī, then He will help you. And if you want a devotee, that also help. So //tad viddhi.// You have to first of all search out a person. So Kṛṣṇa recommends that if you want knowledge then first of all... That is the process, the whole Vedic process.

In the //Kaṭhopaniṣad// also it is said that //tad-vijñānārthaṁ gurum eva abhigacchet:// "If you want to understand the transcendental science, then you have to approach to a spiritual master." And who is spiritual master? Oh, nowadays everyone wants to be spiritual master. Oh, that is also mentioned, who is spiritual master. //Samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham:// [MU 1.2.12] "You have to approach a spiritual master who is //śrotriyam// and //brahma-niṣṭham." Śrotriyam// means who has come down from the disciplic succession, or from the Supreme. Just like we have understood in the Fourth Chapter, in the beginning of the Fourth Chapter, //evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ// [[books:bg:4:2|[Bg. 4.2]]]. There is a //paramparā;// there is disciplic succession. So one who is coming into that disciplic succession and by coming from that disciplic succession, he is firmly convinced in the Absolute, he is firmly conversant in the Absolute Truth, he is guru. Two qualifications. //Tad viddhi praṇipātena paripraśnena// [[books:bg:4:34|[Bg. 4.34]]].

In //Kaṭha Upaniṣad// it is said //tad-vijñānārthaṁ sa gurum evābhigacchet// [MU 1.2.12]. //Abhigacchet.// This is a Sanskrit grammatical injunction. Where there is the question if imperative, "you must," there //vidhilin,// this form of verb, is used, //gacchet, gacchet. Gacchet// means "You must go." You don't think that without going to a qualified, bona fide spiritual master you can have. No. That is not possible. Here also, Lord Kṛṣṇa also recommends, //tad viddhi praṇipātena paripraśnena sevayā:// [[books:bg:4:34|[Bg. 4.34]]] "If you want to learn that transcendental science, then you have to find out a transcendentalist first of all." That is also recommended in //Kaṭhopaniṣad.//

In //Bhāgavata// also, it is said, //tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam:// [SB 11.3.21] "One who is hankering after the highest type of question..." We have got so many questions. We can question the whole day and night "What is the rate of this commodity? What is happening in the political field? What is going on in China?" These questions are not... Not these question. //Śreya uttamam.// One who has become inquisitive in the //uttamam. Uttamam// means //udgata-tama,// not any question of pertaining to the material world. One who is eager to question about the Absolute Truth or the spiritual world, he requires a spiritual master. //Tasmād guruṁ prapadyeta// [SB 11.3.21]. The first injunction is that //tasmād guruṁ prapadyeta:// "You must submit to a spiritual master."

Who? Who is recommended to find out a spiritual master? //Tasmād gurum...jijñāsuḥ. Jijñāsuḥ// means who is inquisitive. What kind of inquisitive? //Jijñāsuḥ śreya uttamam:// "What is the ultimate goal of my life?" If you have no such view to inquire what is the ultimate goal of your, you need not require to search out a spiritual master. Spiritual master is not a show bottle. Just like, "Oh, so many people, they have got a spiritual master. Let me have also some spiritual master." It is not like that. It is only //jijñāsuḥ,// one must be very much inquisitive of the transcendental subject matter. He requires a spiritual master. So here also, the Lord says that //tad viddhi:// "If you want to understand that transcendental subject matter, then you must approach a person, a bona fide spiritual master."

And the process is //praṇipāta, praṇipātena. Praṇipāta// means full surrender. //Pra// means //prakṛṣṭa-rūpeṇa,// fully, and //nipāta// means completely becoming a blank slate. Blank slate. Nobody should approach a bona fide spiritual master just to argue with him and just to, with a desire that "I shall see what kind of spiritual master." No. This is useless. You have to select a spiritual master...

My Guru Mahārāja, my spiritual master, used to say that you have to select a spiritual master not by seeing but by your ear, but by hearing. And you don't select a spiritual master who has got a very good hair or beard or some very beautiful feature, "Oh, he is a very good, nice looking." No. You must hear. //Tad viddhi praṇipātena// [[books:bg:4:34|[Bg. 4.34]]]. //Śruti.// The whole process is //śruti.// The //Vedas// are called //śruti.// The ear has to aural reception.

So here also the same thing recommended by Lord Kṛṣṇa, that //praṇipāta.// First of all, you have to find out a bona fide spiritual master, and then you should surrender unto him. This is the first process. //Praṇipātena paripraśnena. Paripraśnena// means by sincere inquiries. Not only surrender, you must be intelligent enough to inquire. Not that when something is heard, and there is no question. No. There must be some question. //Paripraśnena// and //sevayā.// So surrender, inquiry, and //sevā,// service.

We sing this song every day,

> yasya prasādād bhagavat-prasādo
> yasyāprasādān na gatiḥ kuto 'pi
> dhyāyan stuvaṁs tasya yaśas tri-sandhyaṁ
> vande guroḥ śrī-caraṇāravindam

//Yasya,// if we actually find a spiritual master, bona fide spiritual master, and if we can make him satisfied by my service, then my path for realization of God is guaranteed. This is the thing. Here it is. First of all we have to find out a bona fide spiritual master. Then by my service, by my surrender, by my questions, if we utilize, then my path for back to Godhead, back to home, is guaranteed. That is the... It is very important verse. //Tad viddhi praṇipātena paripraśnena sevayā, upadekṣyanti te jñānam// [[books:bg:4:34|[Bg. 4.34]]]. That knowledge by which you can go to the point of your self-interest, Viṣṇu, that knowledge you can realize.

Thank you very much. If there is any question. [break]

**Questioner:**
...that exist between //jñānīs// and yogis.

**Prabhupāda:**
Oh, the yogis, they are searching after the Supersoul within himself, and //jñānī// is understanding the impersonal feature of the Absolute Truth.

**Questioner:**
The //jñānī// is also seeker?

**Prabhupāda:**
He is also seeker. You did not hear. The Absolute Truth is being manifested in three phases---as Paramātmā, as Bhagavān and as Brahman. Those who are after Brahman, they are called //jñānīs;// those who are after Paramātmā, they are called yogi; and those who are after the Personality of Godhead, they are called //bhaktas.// And all of them are seeking the Absolute Truth but in different phases. You understand? They are not differentiated. They are not in the material field. Either the seeker of the Brahman, either the seeker of the supreme soul, Supersoul, or the seeker of the Supreme Personality of Godhead, they are all transcendentalists. They are not in the material world. They are //tattva-vit. Tattva-vit// means they are in the field of transcendental transaction. But there are degrees.

Just like I have given this example already---you did not hear attentively---that the sunshine, the sun disc, and within the sun. The subject matter is same, but still, the subject matter of studying sunshine and subject matter of studying the sun disc and subject matter of studying what is within the sun, there are differences, although the whole subject matter is the sun. The Absolute Truth is also, in the same way, manifested in three phases: Brahman, Paramātmā and Bhagavān. So either of these three, we have to find out; then gradually we make further promotion.

Those who are in the Brahman conception... Just like Śukadeva Gosvāmī. He was in the Brahman conception, but by his further development, he became a devotee. He became a devotee. There are many instances. The Sanaka-Sanātana sages, they were in Brahman conception. So to... As it is stated in totee[?]. There are many instances. The Sanaka-Sanātana sages, they were in Brahman conception. So to... As it is stated in the //Bhagavad-gītā,// that //bahūnāṁ janmanām ante jñānavān māṁ prapadyate...// [[books:bg:7:19|[Bg. 7.19]]]. This //mām// means the Supreme Personality of Godhead. So anyone who comes to that Supreme Personality of Godhead, he is in the highest perfection of knowledge. [break]

**Indian:**
...a man has plenty of spiritual knowledge and Vedic religion or a man has plenty of faith in heart.

**Prabhupāda:**
Yes. That is...

**Indian:**
I mean, in other words, if //bhakta// were //ajñānī.//

**Prabhupāda:**
No. It is just like... In the //Bhagavad-gītā// it is clearly stated that //bhakto 'si me priyo 'si:// [[books:bg:4:3|[Bg. 4.3]]] "Because you are My devotee, you are My most dear friend."

**Indian:**
Why it is?

**Prabhupāda:**
That is His option. That you ask Kṛṣṇa. He says.

**Indian:**
But why it is?

**Prabhupāda:**
Why? Kṛṣṇa says. You cannot say...

**Indian:**
Because if we go wholeheartedly to God without proper understanding, there is also a flaw.

**Prabhupāda:**
No. There is no question of understanding. Suppose this process... Just like Kṛṣṇa says, //bahūnāṁ janmanām ante jñānavān māṁ prapadyate:// [[books:bg:7:19|[Bg. 7.19]]] "After many, many births of culture of knowledge, the person who has come to the highest point of knowledge, he surrenders unto Me." So similarly, if any person without any knowledge, if he surrenders only to Kṛṣṇa, he acquires all the knowledge. He has surpassed all stages. He has surpassed all stages. And that is also confirmed. If you say, "How he has gone, surpassed all stage?" That answer in //Bhagavad-gītā// you find,

> teṣām evānukampārtham
> aham ajñāna-jaṁ tamaḥ
> nāśayāmy ātma-bhāva-stho
> jñāna-dīpena bhāsvatā
> [[books:bg:10:11|[Bg. 10.11]]]

//Teṣām:// "Because he is a devotee, just to give, just to show him a special favor," //teṣām evānukampārtham,// "simply for showing a special favor, I Myself, from within, I light up the knowledge, I mean to say, searchlight, and he becomes..."

And you will be surprised that my Guru Mahārāja's spiritual master was Gaura Kiśora Dāsa Bābājī Mahārāja. He was completely illiterate. He did not know how to sign, and my spiritual master was the most learned man of his age. He accepted that guru who was completely illiterate. But when he would speak, that Gaura Kiśora Dāsa Bābājī Mahārāja, he would speak with all Vedic references. And you will find in the //Veda// that

> yasya deve parā bhaktir
> yathā deve tathā gurau
> tasyaite kathitā hy arthāḥ
> prakāśante mahātmanaḥ
> [ŚU 6.23]

So the spiritual knowledge becomes revealed. It is not subjected to any material acquisition. It is not subjected to any material acquisition of knowledge. It becomes revealed. How? //Yasya deve parā bhaktir yathā deve tathā gurau.// One who has a staunch faith in the Supreme Lord and staunch faith in the personality of his spiritual master, bona fide, then he gets all the things revealed in himself. Spiritual things are not just like material things.

So according to //Bhagavad-gītā, sarva-guhyatamam,// the Lord says that "The most confidential part of knowledge I am speaking to you, my dear Arjuna, because you are My very dear friend, that //sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja// [[books:bg:18:66|[Bg. 18.66]]]." So one who has the conception of the Supreme Personality of Godhead and has surrendered unto Him, he is considered to be highest, topmost spiritualist.

**Indian:**
What is the importance of //prasādam?// Importance of //prasādam?//

**Prabhupāda:**
//Prasāda? Prasāda// means mercy. Mercy. //Prasāda// means //prakṛṣṭa-rūpeṇa sīdati.// That is //prasāda// means completely satisfied.

**Indian:**
At the end of this, you will give us some //prasāda.// What is the importance of that //prasāda?//

**Prabhupāda:**
Oh, that. Yes. //Prasāda.// Very good. That //prasāda// is Kṛṣṇa's favor. Kṛṣṇa's special favor. That is //prasāda. Prasāde sarva-duḥkhānāṁ hānir asyopajāyate.// If we simply eat Kṛṣṇa //prasāda,// without any culture, we can get spiritual knowledge. All right. Let us have //saṅkīrtana.// [end]