An Essay on the Pedagogy of Knoweldge

(written on April 24, 2020)

(References: BG 4.9, BG 4.34, BS 5.38)

Even though the word “knowledge” seems very simple and straightforward, there have been thousands of years of dispute over what it means. What does it mean when we know something? Can we really know something? After contemplating and arguing for many years, material philosophers have come up with the definition, the tripartite theory of knowledge, that knowledge is a justified true belief. Philosophers have developed their own understanding that to really know something, a) one must believe it, b) it must be true, and c) one should have empirically tangible proof that it is true. But even after establishing a definition, philosophers are unable to decide whether this definition is complete. Some philosophers, called skeptics, have established their own farcical theories that one can never know whether something is true. As a result of their inability to find the all-encompassing definition of knowledge, the material philosophers and scientists of this world have created numerous fallacious concepts of life.

Why are these philosophers unable to find the all-encompassing definition of knowledge? The answer lies in their qualities:

• They possess the four defects of human life. Namely, these four defects are: to make mistakes, to be illusioned, to have a cheating propensity, and to have imperfect senses. These defects limit materialistic philosophers from arriving at the perfect definition of knowledge. Because the philosopher’s senses are imperfect, they make mistakes and their knowledge is not complete. Such a philosopher will not be able to impart the correct definition of knowledge, much less understand it themselves.

• They are under the influence of the modes of material nature. The modes of material nature are subtle material forces (goodness, passion and ignorance) which manipulate the thoughts and actions of the living entities. Without awareness of these modes, scientists could be automatically biased against the truth and so they propose and propagate theories that suit their whimsical ideas.

• They may have a personal agenda and therefore use selective evidence to prove their point. Although the modern scientists, philosophers, and educators build an erudite image, one must not be fooled by their intentionally deceptive play of words and numbers, particularly by those that have a hidden personal motive and/or already under the influence of modes of nature. Most scientists nominate their own ideas by using selective evidence (the process of “cherry picking”) where only favorable information is used, and the unfavorable information is left out. And hence, scientists push forward their opinions rather than facts. This explains the existence of so many contradictory views and theories in this world.

• They only use empirical knowledge, or knowledge which is gathered through the senses. As explained in the first point, living entities have imperfect senses. It means that we, the living entities, cannot hear things which are far away, cannot see through walls, cannot touch things that are not in our vicinity, etc. Because of these limitations, we can only experience the world through our senses in a very limited manner. The philosophers and scientists, however, only rely on this empirical knowledge (or knowledge gathered through the senses) and hence, their concepts are also limited. They do not even accept the existence of numinous knowledge that cannot be perceived by the empirical means.

As a result of these four criteria mentioned above, scientists and philosophers are not able to create an all encompassing theory of knowledge. Philosophers disagree about the meaning of life, material scientists are constantly disagreeing on the mechanism of this universe. For example, until recently, it was widely accepted that Newton’s Law of Gravity applied to all aspects in this universe. However, the discovery of the quantum realm has upended Newton’s law as the universal law. This example proves that the materialistic approach of knowledge is incomplete, defective, illusory, and most importantly is constantly changing. What might be true in the textbooks now, could be changed and proven wrong after more study and research.

So what is the correct and complete definition of knowledge? Complete knowledge includes knowledge of the phenomenal world, the spirit behind it, and the source of both of them. In BG 7.2, Krsna elucidates the all-encompassing definition of knowledge to Arjuna by saying “I shall now declare unto you in full this knowledge, both phenomenal and numinous. This being known, nothing further shall remain for you to know.” Numinous knowledge is spiritual and divine knowledge which is beyond the material perception. Phenomenal knowledge, on the other hand, is knowledge which is measurable and which can be understood through the immediate experience, through the senses. As quoted from “Easy Journey to Other Planets”, phenomenal word is only 1/4th of the total creation, which means the phenomenal knowledge is much smaller compared to

Srila Prabhupada explains how one can attain knowledge in his lecture on SB 6.1.39, June 5, 1976. Prabhupada says, “According to Vedic civilization, evidence is śruti, Vedas. If you say something and if you give evidence, proof from the Vedic literature, then it is perfect.” Proof from the Vedas is necessary. The Vedas are the best source of perfect knowledge because they are tangible (perceivable) scriptures that are coming from Krsna. The Lord also declares that one should receive this knowledge in the bonafide disciplic succession. Since Prabhupada is coming in the bonafide disciplic succession, this knowledge imparted from the Vedas and provided to us by Prabhupada is both numinous and phenomenal.

Prabhupada further explains that there are three different types of legitimate evidence:

• Shruti pramana: Shruti pramana is the evidence coming directly from the Lord. Bhagavad Gita is an example of shruti (It is also part of Smriti since it is part of Itihasas).

• Smriti pramana: Smriti pramana is evidence coming from the words of those great sages coming in the disciplic succession of Lord Krsna. These elevated personalities only speak Krsnas words without adding their own mundane interpretations. Srimad Bhagavatam is an example of smriti.

• Nyaya pramana: Nyaya pramana means using the deductive method of reasoning. The material process of rationalism is incomplete because it does not start from the origin of everything; it starts from the guess or a hypothesis. On the contrary, Nyaya pramana begins with the Vedic injunction and establishes its correctness with logic and proof.

All knowledge needs to be based on the three pramanas mentioned above. Otherwise, that knowledge is not all-encompassing.

The Vedas also explain the process to achieve this complete conception of knowledge. The Mundaka Upanishad 1.1.3 says, “When the cause of all causes becomes known, then everything knowable becomes known, and nothing remains unknown.” This means that the essence of all knowledge is knowing the origin of knowledge. Material scientists have incomplete knowledge because they do not begin with the origin and do not know that there is God, who is the source of all knowledge. Their theories can partially explain the way the universe works currently but do not articulate the beginning and end of things. However, by knowing the origin, one is able to understand the full picture. Therefore one should try to understand Krsna, the Supreme Personality of Godhead. This is stated in BG 4.9. Krsna says “One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.”

In BG 4.34, Krsna says, “Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth.” We must approach the spiritual master because we are not qualified enough to read and interpret the Vedas on our own. By doing so, we may come up with incorrect speculations which hold us back from spiritual advancement.

How do we identify the bonafide spiritual master? Srila Prabhupada writes in the purport of SB 11.1.16 that “The four defects of the conditioned soul, namely the tendency to commit mistakes (bhrama), illusion (pramāda), imperfect senses (karaṇāpāṭava) and the tendency to cheat (vipralipsā), are not found in pure devotees of the Lord.” Also, the bonafide spiritual master has seen the Lord. Not by the material eye, but through the Vedas. Srila Prabhupada explains this in his lecture using the verse BG 4.34. He says, “One has to approach a person who has seen God, tattva-darśinaḥ. How God can be seen? Tattva-darśinaḥ. Tattva-darśinaḥ means one who knows the truth. Truth means how to see… ” The spiritual master has seen God by following the Vedas and seeing everything in relationship with the Lord. This is called shastra chakshu. The spiritual master must also have affection towards the Supreme Personality of Godhead. By having affection, it is said that one builds the immortal eyes with which one can see the Lord. This is explained in Brahma Samhita 5.38, “I worship Govinda, the primeval Lord, who is Śyāmasundara, Kṛṣṇa Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.”

One must approach a bonafide spiritual master who has such qualifications and must be submissive and serve the spiritual master. Srila Prabhupada concludes his purport of BG 4.34 by saying, “Not only should one hear submissively from the spiritual master, but one must also get a clear understanding from him, in submission and service and inquiries. A bona fide spiritual master is by nature very kind toward the disciple. Therefore when the student is submissive and is always ready to render service, the reciprocation of knowledge and inquiries becomes perfect.” When one serves the spiritual master, then the perfect knowledge will be transmitted to them through the mercy of the Lord. This is the process in which one can successfully achieve perfect knowledge.

In summary, one must understand that the complete knowledge includes both phenomenal, numinous and source behind both. And one should surrender to the bonafide spiritual master to understand full knowledge. And by realizing the full knowledge, one should understand their true constitutional position and go back to Godhead.

Essay Continuation: 4/25/2020

We have learned that knowledge (Jnana) is coming from the Vedas. The practical application of this knowledge is called vijnana, or real science. Srila Prabhupada explains this in the Teachings of Lord Chaitanya Ch. 23, pg. 251. He says, “Knowledge is information gathered from the scriptures, and science is practical realization of that knowledge.” This science is actually doing humble devotional service unto the lotus feet of Lord Krsna.

In the Vedas it is explained that the ultimate goal of life is love of Godhead. SB 1.2.6 states, “The supreme occupation [dharma] for all humanity is that by which men can attain loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self.” Love of Godhead is not only the ultimate goal, but is also our duty.

In CC Mad 23.14-15, the process of achieving love of Godhead is described. The verse says “In the beginning there must be faith. Then one becomes interested in associating with pure devotees. Thereafter one is initiated by the spiritual master and executes the regulative principles under his orders. Thus one is freed from all unwanted habits and becomes firmly fixed in devotional service. Thereafter, one develops taste and attachment. This is the way of sādhana-bhakti, the execution of devotional service according to the regulative principles. Gradually emotions intensify, and finally there is an awakening of love. This is the gradual development of love of Godhead for the devotee interested in Kṛṣṇa consciousness.” In this process, devotional service is the means by which one can spiritually progress and receive the complete knowledge.

Krsna is most attracted to those who serve Him with a humble attitude. Srila Prabhupada says in SB 1.11.26, “The devotees are satisfied with being placed at the lotus feet of the Lord and have no ambition to see His all-beautiful face or aspire for the protection of the strong arms of the Lord. They are humble by nature, and the Lord is always leaning towards such humble devotees.” Prabhupada explained the perfect qualities of the devotee: they have no desires other than to serve Krsna and they are humble in nature. These are the qualities which attract Lord Krsna. Rupa Goswami is an example of a pure devotee because in his poem Padavali, he says, “O supreme eternal, please, therefore, let my mind be fixed at Your lotus feet so that eternally I may be able to relish the taste of Your transcendental service.” Even though he is such an elevated devotee, Rupa Goswami only wants to be engaged in service to the Lord. Such devotees should be taken as inspiration for our own sadhana.

We must also associate with elevated devotees for easy elevation in the spiritual path. Srila Prabhupada also says that associating with devotees makes the devotional service more relishable. He writes in the purport of SB 4.9.11, “The significant point in Dhruva Mahārāja’s statement is that he wanted the association of pure devotees. Transcendental devotional service cannot be complete and cannot be relishable without the association of devotees.” Association is the second step in the path towards love of Godhead. It is known as sadhu-sanga. Association is important because people we spend time with influence our consciousness and personality. When we associate with bad people, we also begin to inherit some of their qualities.This concept is even referred to in modern philosophy. It is called herd mentality and it states that there is an intrinsic inclination for individuals to follow along with the culture of a group. By surrounding ourselves with devotees, we become more inclined to imbibe their mood by which they serve the Lord. By humbly performing pure devotional service in the association of the elevated souls, one will eventually reach the stage of pure love of Godhead, where the complete concept knowledge will be imparted to them.

Essay Continuation: 5/1/2020

In BG 9.2, Srila Prabhupada writes an extended purport explaining the king of all knowledge, raja-vidya. In this purport Prabhupada:

1. Explains how raja-vidya is the essence of all philosophy. Srila Prabhupada begins the purport by asserting the importance of the 9th chapter of the Bhagavad Gita as the most important knowledge there is. He explains how this knowledge is the king of education (raja-vidya) and confidential knowledge (raja-guhyam) because it is the essence of all philosophy. Srila Prabhupada explains how there is no dearth of transcendental knowledge in this world since there are many philosophers. However, if one wants to get the essence of all this philosophy, then one must simply come to read the 9th chapter of the Bhagavad Gita. Prabhupada says, “Now the Lord says that this Ninth Chapter is the king of all such knowledge, the essence of all knowledge that can be derived from the study of the Vedas and different kinds of philosophy.”

2. Explains the concept of confidential knowledge. Srila Prabhupada also begins to explain the three different levels of knowledge: knowledge (external), confidential knowledge, and the most confidential knowledge. These stages of knowledge will be explained in the following three points. At this point in the purport, Srila Prabhupada is discussing what is confidential knowledge. He explains that confidential knowledge is understanding the difference between the soul and the body. Srila Prabhupada explains in the purport “That is a confidential part of knowledge: simply knowing that the spirit soul is different from this body and that its nature is immutable, indestructible and eternal.”

• Immutable: cannot be changed, or mutilated

• Indestructible: cannot be destroyed

• Eternal: exists forever

Confidential knowledge can actually go up to the three levels of self-realization:

• Understanding you are not the body but you are the soul

• Understanding that there are two knowers within the body, jiva (Spirit soul) and paramatma (Supersoul)

• Understanding that everything, the soul, Supersoul, body, entire material creation, and anything to ever come into existence is the energy and is coming from Krsna

1. Explains the concept of most confidential knowledge. However, despite going as far as knowing the existence of God, what makes raja-vidya different is that it develops love of Godhead which is not present in those with only confidential knowledge. After explaining what is confidential knowledge, Srila Prabhupada explains that the most confidential knowledge is realization of the Supreme Personality of Godhead through devotional service. Prabhupada writes, “And the king of all confidential knowledge culminates in devotional service.

2. Shows how external knowledge does not concern the soul. Srila Prabhupada explains that confidential knowledge is not known to most people because they are so obsessed with their material lives. They have a plethora of scientific branches, but none of which point to the existence of the soul or God.

3. Shows that with external knowledge people care about the body more than the soul, even though the soul is most important. The reason why people are not willing to explore or accept the existence of the soul is because they are so invested into the body. All their lives they have been thinking that they are the body and therefore have invested their lives in improving their body or doing things that please the body. However, they are not realizing that the body is actually impermanent. Srila Prabhupada explains this in the purport: “Yet the soul is the most important part of the body; without the presence of the soul, the body has no value. Still people are placing great stress on the bodily necessities of life, not caring for the vital soul.”

4. Debunks myths about the concept of the soul. While explaining the concept of the soul, he explains how some people have misconceptions of the soul. Using logic, Srila Prabhupada debunks the idea that the soul merges into an impersonal void. This is the concept of the mayavadis and Buddhists. Srila Prabhupada refutes this concept by explaining that “How can the soul, which is so active within this body, be inactive after being liberated from the body? It is always active. If it is eternal, then it is eternally active, and its activities in the spiritual kingdom are the most confidential part of spiritual knowledge.”

5. Explains that the most confidential knowledge is the purest of activities. The next concept that Prabhupada begins to talk about is sinful reactions. Sinful reactions are what keep one in the material world, but Prabhupada stresses that devotional service is the purest of all activities and gives no karmic reactions.

6. Explains the cycle of action and sinful reaction (the cycle of karma). Srila Prabhupada then explains the cycle of karma and how it keeps one in the material nature. “Similarly, a man performs a sinful act, and like a seed it takes time to fructify. There are different stages. The sinful action may have already stopped within the individual, but the results or the fruit of that sinful action are still to be enjoyed. There are sins which are still in the form of a seed, and there are others which are already fructified and are giving us fruit, which we are enjoying as distress and pain.” Prabhupada explained the concept of karmic reaction by using the allegory of a seed. The complete cycle of karma is explained in the following points:

• We are born with the subtle tendency to be attracted to sense gratification

• That tendency gets confirmed through bad association and we begin to commit sinful acts (Papam)

• Aprarabdha(Unmanifest reaction): In this stage the reaction is completely unmanifest and has no perceptible effect. As a result of the sinful activities that we performed, we begin to see unmanifest, dormant reactions which consist of…

  • Bad dreams, strong desires that cannot be diminished, stress, anger, frustration

• Prarabdha (manifest sinful reaction): we experience the manifest stage of sinful reactions which include...

  • Becoming dumb, ugly, diseased, having financial and relationship problems

• This tendency to sin brings one to the next life; we still have desires even after death

• As a result of unsettled desires, one is born again

1. Says that devotional service is free from reactions; it is transcendental. Unlike all other actions in the material world, devotional service is free from all kinds of reactions which keep us in the material world. Srila Prabhupada writes “As explained in the twenty-eighth verse of the Seventh Chapter, a person who has completely ended the reactions of all sinful activities and who is fully engaged in pious activities, being freed from the duality of this material world, becomes engaged in devotional service to the Supreme Personality of Godhead, Kṛṣṇa. In other words, those who are actually engaged in the devotional service of the Supreme Lord are already freed from all reactions.”

2. Explains how the results of devotional service can be seen directly through offenseless chanting of the Mahamantra. Srila Prabhupada explains how devotional service has transcendental reactions. He says that by doing uninterrupted offenseless chanting of Mahamantra, one can perceive these results.

3. Explains how devotional service does not depend on material qualification. Srila Prabhupada stresses the importance here that devotional service can be done by anyone regardless of their material position. Prabhupada cites the example of the life of Narada Muni. Narada Muni was born to a woman who was a maidservant, but by serving great Vaishnavas, he became one of the greatest and most revered devotees of the Lord. Prabhupada uses this example to also explain the importance of association. He says “One who is in association with great ācāryas, even if he is not educated or has never studied the Vedas, can become familiar with all the knowledge necessary for realization.” This is the process by which Narada Muni became a devotee.

4. Explains how devotional service is the highest perfection of religion. Devotional service is actually the goal of all religion. However, people mistake the purpose of religion and they seldom come to the conclusion of devotional service.

5. Describes how devotional service is a joyful process. Devotional service is a joyful process and can be performed in a variety of ways. The soul is naturally active, and by engaging the soul in transcendental activity, one gets transcendental pleasure. These activities are shravanam, kirtanam, vishnu-smaranam, etc. Devotional service is called su-sukham kartum avyayam: Everlasting and performed very happily.

6. Explains that devotional service is eternally existing. Devotional service is eternally existing. As explained before, after liberation one does not merge into an impersonal void. Instead, the actual spiritual world is bustling with the pastimes of Krsna as well as the devotional service performed by the devotees. In fact, Prabhupada says that reali devotional service begins after one is situated in the state of Brahma Bhuta.

Explaining all these points, Srila Prabhupada concludes by stating that the process of Krsna consciousness should be adopted by everyone since it is raja-vidya and is the most joyful experience. He says at the end of the purport: “Thus the process of devotional service, of Kṛṣṇa consciousness, is the king of all education and the king of all confidential knowledge. It is the purest form of religion, and it can be executed joyfully without difficulty. Therefore one should adopt it.”