Gurudeva Katha 1996 Lectures Five Kinds of Knowledge

Five Kinds of Knowledge

Lecture At Śrī Vasudeva Gauḍīya-maṭha

Śrīla Prabhupāda Bhaktisiddhānta Sarasvatī Gosvāmī Ṭhākura has said that there are five kinds of knowledge:

(1) Pratyakṣa—this knowledge refers to what we realize by our five kinds of senses and by what we see. This is pratyakṣa. But pratyakṣa is not helpful. It is not real. It is only the shadow; it is the perverted reflection of that aprākṛta (transcendental) world. It changes every minute. So, pratyakṣa means direct knowledge. Direct knowledge is not good. We cannot rely on this. If you rely on it then you will have to go in the chain of birth and death that has repeated sufferings and sorrows.

So, Prabhupāda spoke of another form of knowledge. Do you know who Cārvāka is? He propagated the philosophy of eat, drink, and make merry. They say, “We have not seen God. There is no God. The teachings of the Vedas and all the scriptures are quite wrong. The brāhmaṇa s of India cheat all foolish persons. So, there is no God or soul; there is nothing. If anyone has taken many loans, then he will not have to repay in his future lives because there is no other life at all.”

So, this is the philosophy of Cārvāka. It seems very favorable, good, and composed of sweet words. But they deceive their disciples. I will have to say many things but I cannot because time is very short.

(2.) Then comes parokṣa-jñāna. This is the karma-vāda theory of Jaiminī. So many austerities are done in this line. Fire sacrifices and rājasūyayajñas are done with the intention that “We will taste the fruits of these sacrifices in heaven.” This is called parokṣa-jñāna. In English it means indirect knowledge.

They say, “We will taste pleasure after leaving this world.”

(3.) And after that, comes aparokṣavāda. What is the meaning of aparoka-vāda? You can know by an example i.e. the theory of Śaṅkarācārya. His theory is called aparokṣa-vāda. They say, “There is no God at all. He has no shape; He has no attributes; He has no power. He does not have anything. But He is not zero. Yet, He cannot be defined by the mind or any words. But there is no shape of God.”

Their philosophy is like the Buddhists. They believe God is like zero. Salvation or sāyujyavāda is aparokṣa-vāda.

(4.) If we ascend more, we come to adhokṣaja. It is the experience or the knowledge of Vaikuṇṭha. Nārāyaṇa has so much opulence there. He has four hands that hold the śāṅkha (conch), cakra (disc), gadā (club), and padma (lotus flower). He is the Lord of lords. Nārada, Lakṣmī, and all others will offer many stava-stutis (prayers) to Him. He has no appetite; He has no friends; He has no father and mother. He doesn’t have many beloveds. He only has one beloved—Lakṣmī. This is called adhokṣajajñāna. We will not return from there.

(5.) And after this comes the knowledge of Goloka-Vṛndāvana. It is called aprākṛtadhāma. Aprākṛta means a transcendental abode of Rādhā-Kṛṣṇa, gopas, gopīs, Nanda-Yaśodā, and all the Vrajavāsīs. This is called aprākṛta knowledge and the love and affection there is viśuddha (immaculately pure). There is viśuddha-prema there. Caitanya Mahāprabhu has descended to give this.

We don’t want heaven. We don’t want the luxuries of this world. We don’t like to have salvation i.e. mixing ourselves in Brahma. We don’t want śānti. Śānti means annihilation of the ātmā. Then one becomes like a stone. If a stone is broken, then the stone will not say, “I am feeling some sufferings.” And if you give the stone nectar, he will not feel anything. So this salvation is more than murder. It is the annihilation of the ātmā. So all Vaiṣṇavas reject this. In Vaikuṇṭha, the devotees want to serve Him as their Prabhu (master) while they consider themselves as His dāsa (servant). But Caitanya Mahāprabhu has not come to only give this. Caitanya Mahāprabhu is Kṛṣṇa Himself. He also has all the moods of Śrīmatī Rādhikā. And He is adorned with the golden color of Śrīmatī Rādhikā.

20 May 1996 U.K.
[CC-by-NDNC Bhakta Bandhav]

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Some Gopis, overwhelmed with love, were clenching their teeth and biting their lips as if they were very angry, and their eyes had become powerful arrows, shooting glances of love. It was as if they were saying, “Oh now just show us what You will do. Now we have surrounded You on all sides. See if You can disappear now. We are now prepared. See if You can escape us now.” These Gopis made their eyebrows like bows pulled back, arched very high. Their lips became cut by their teeth because they were clenched so tight. It as like they were chewing Krsna. They were very angry ladies. If you have ever seen a very angry lady then you may understand, they had become very strong and powerful. They were thinking, “What will we tell Him? I will say this and that.” But no words came out of their mouths. They just looked at Him with extremely sharp glances, thinking of all the things they wanted to say to Him. Srila Visvanatha Cakravarti Thakura says one Gopi was clenching her teeth, biting her lips and shooting arrows from her arched eyebrows. It was like she was trying to pierce Krsna. She said, “Oh crest jewel of cheaters. Your love is like the strongest snake poison and You have injected us with that poison. You gave us this poison and then ran away thinking, ‘Oh I have given them poison, now if they die then that is good.’ But we did not die. We are still alive. Now what will You do? You tried to kill us, thinking, ‘Oh I have given them poison and now they will die very soon.’ You left thinking we will die, but now we have new life, so what will You do now? Where will You run now? We didn't think You would leave before, we weren't ready for You to disappear. But now we are ready and have surrounded You, so try and leave now.” The Gopis tied a knot in their shawls or saris and then tied themselves to Krsna. Some tied Krsna to Radharani, and some tied Him to other Gopis. In this way they all tied Krsna to one another and He was bound. They said, “This is not only some show. We have completely bound You now and You cannot escape. You will have to be punished for Your sins.” Some gopis were burning in their anger towards Krsna born out of their love for Him. Some gopis, being very mild mannered and submissive, acted in other ways. Srila Jiva Goswami Prabhu says Krsna is Vraja-guala, a simple sweet cowherd boy. However these gopis did not see Him like that. They were saying, “Oh You are Surasena-Krsna, a warrior. Some of the Gopis had this mood that He was like a warrior and said, “Oh You are like a coward. You are running away from the battlefield and hiding.” These Gopis taunted Him. “You came to love’s battlefield and were defeated. You are so weak, and such a coward that now You have run away. Why did You call us all here? You called us here to the battle. If You are so weak and want to hide like a weakling then You shouldn’t have called us here and met with us in the first place.” The submissive Gopis in daksina-bhava came before Krsna and accepted His tambula and held His hands and began to serve Him and gave Him candana. Krsna was surrounded on all sides. Some Gopis were complete absorbed in a loving anger mood, and with their eyes shot anger arrows at Him. The Visnu-purana explains that some of the Gopis spoke to Him with an angry mood. Some Gopis drank the honey of the beauty of His lotus face. Some were very angry, and some were very soft and submissive. In this way the various Gopis had different moods and interacted with Krsna differently. The gopis with a strong, bold mood are called lalita-anubhava. They are in the line or mood of Lalita. Those who were svadina - always subordinate, were speaking with Krsna in a subordinate way, or meeting in that way. Some gopis were burning in their anger towards Krsna born out of their love for Him. Some gopis, being very mild mannered and submissive, acted in other ways. (CLICK ON THE TITLE TO READ THE FULL ARTICLE)


“This mahāmantra is endowed with thirty-two syllables and can destroy all sins. Just as fire destroys, this mahāmantra can destroy all evil habits and bestow dharma, artha, kāma and mokṣa. Its beautiful form (svarūpa) is capable of stealing all of one’s foolish, ignorant mentality, and it is the giver of śuddha-sattvika intelligence. It bestows the symptoms of prema-bhakti. It is worshipable and is worthy of being served by all. Śrī nāma fulfills everyone’s desires. All are qualified to serve this mahāmantra, meaning all are qualified to perform saṅkīrtana of the mahāmantra. This mahāmantra is the personal well-wisher of everyone and is endowed with the potency to attract all. It is the destroyer of all afflictions. It does not consider the rules of dīkṣā, and is not restricted by time. The mahāmantra is worshipped just by saying it. No external paraphernalia is required. It is capable of giving results simply by its contact with the tongue, without considering the rules pertaining to time, place and circumstance.”The Pippalāda branch of the Athārva-veda states:sva-nāma-mūla-mantreṇa      sarvaṁ hlādayati vibhuḥsa eva mūla-mantraṁ japati     harir iti kṛṣṇa iti rāma iti"That mahāmantra, which is composed of the name, form, etc., of Śrī Kṛṣṇa, the origin of all avatāras‚ is making everyone joyful. He Himself, in the form of Śrī Kṛṣṇa Caitanya Mahāprabhu, is clearly chanting the hare kṛṣṇa mahāmantra, the source of all mantras." (click on the Title to see more)

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