एकं सत् विप्राः ... / ekaṃ sat viprāḥ ...

एकं सत् विप्राः बहुधा वदन्ति ...
ekaṃ sat viprāḥ bahudhā vadanti ...
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Glossary : द्विजत्वम् / dvijatvam : twice born figuratively a bird, but in spiritual sense who has born just like an egg, inert, unenlightened, and subsequently initiated by the गुरु / guru and in the company of the गुरु / guru is the egg so hatched by the hen.
विप्रता / vipratā : One who has acquired proficiency in Veda (the verbal knowledge of scriptures) and has keenly tested and attested the truth there-in.
पुंस्त्वं / puṃstvaṃ : The action with a purpose, an objective.
ज्ञानी / jñānī : A Realized one, though this word is often used in the worldly sense which means skilled and knowledgeable.
द्विजत्व का त्याग / द्विजातीत / अतिक्रमण / dvijatva kā tyāga / dvijātīta / atikramaṇa  : Transcending the state of dvijatva and abiding in Self-Realization as a ज्ञानी / jñānī, who is beyond clan, caste, creed and class. 
गुरु / guru  : The Teacher, The Master (संस्कृत > महत्तर > mahattara >  the Senior)
बुद्धत्व / buddhatva /  संबुद्ध / saṃbuddha, Enlightenment / Enlightened synonymous with  प्रज्ञानं ब्रह्म : prajñānaṃ brahma : The understanding that the one who knows, the known, and the knowledge (wisdom) are 3 aspects of the one and unique Reality only.
It follows that an Enlightened one may have been released from the cycle of reincarnation, He may or may not be a competent गुरु / guru for others who are still in bondage of birth and rebirth, the repeated incarnations.
पुरुषार्थ / puruṣārtha / Efforts and inclination, urge to attain a goal,
The only goals worth attaining for a wise one are :
धर्म, अर्थ, काम मोक्ष / dharma, artha, kāma, mokṣa.
धर्म should be understood in contrast with the अधर्म / adharma.
Gita helps and elaborates this preliminary पुरुषार्थ / puruṣārtha .
ब्राह्मण / brāhmaṇa : One who has intense urge for attainment of the knowledge of  ब्रह्मन् > brahman, ब्रह्म > brahma, so if deserving, such an aspirant may achieve this goal while alive, yet not free of the bondage and has to abide in this knowledge as long as is not free from other desires and tendencies that bar him entering the ब्रह्म > brahma, -eternal. He is born in 'ब्रह्मलोक / brahmaloka', -the sphere of pure Consciousness (ब्रह्मा > brahmā ) who confers upon him the ultimate instruction and he then becomes a free one.
विप्र > vipra ,
वि / vi,
प्र / pra,
उपसर्ग / upasarga,
प्रतीयन्ते विधीयन्ते प्रत्यया: > प्रतीयन्ते विधीयन्ते प्रत्ययाः >
उपसर्ग वि, प्र, > upasarga vi, pra,
>  विप्र > vipra > One who has mastered the knowledge of Veda and is prepared for understanding the higher knowledge that helps him emancipate.
 >  ब्रह्मन् > brahman, ब्रह्म > brahma, > The Cosmic Universal Knowledge in pure seed form.
 ब्रह्मलोक / brahmaloka > this sphere of ब्रह्मा > brahmā.
 / मोक्ष / mokṣa / The state of Realization while alive or after the physical body is no more.
निर्वाण / nirvāṇa / Dissolution of the self, the person, in the Ultimate Principle, the ब्रह्म > brahma.
ब्रह्मज्ञान / brahmajñāna > knowledge of ब्रह्म > brahma, either scriptural or authentic within oneself..
आत्मज्ञान / ātmajñāna > The understanding that this self is verily the Self only.
 ईश्वर-साक्षात्कार / īśvara-sākṣātkāra > The Realization of the ब्रह्म > brahma as a Superior entity (God) that is the causeless (only) cause of Creation, Preservation and Dissolution of the Existence.
मुमुक्षा / mumukṣā : intense longing for freedom.
'नेति-नेति’ /’neti-neti’ : Negating whatever really exists not. discarding the 'mind' that is but a bundle of thoughts only. 
विवेक : viveka : discrimination between what lasts and what lasts not.
वैराग्य : vairāgya : Dispassion, equanimity towards pleasures and pains.
मुमुक्षा : / mumukṣā : intense longing for freedom.
षट्-संपत्ति /  ṣaṭ-saṃpatti : The six qualifications / means that enable one to attain the right understanding.
विचार / vicāra / The inquiry ito the nature of 'Thought', mind, Consciousness (the knowing-aspect of  ब्रह्मन् > brahman),
आत्म-अनुसंधान / ātma-anusaṃdhāna : 'self' and 'Self'-inquiry.
This presumes the existence of a 'self' which could never be denied, neither by logic, nor by experience, though it is a 'notion' it is also a Reality of the kind. This dual nature of 'self' / 'Self' is the core-point of वेदान्तिक / vedāntika आत्म-अनुसंधान / ātma-anusaṃdhāna > 'self' and 'Self'-inquiry.   
महावाक्यानि / mahāvākyāni :The 4 great aphorisms and instructions.
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प्रज्ञानं ब्रह्म :
येनेक्षते शृणोतीदं जिघ्रति व्याकरोति च ।
स्वाद्वस्वादु विजानाति तत्प्रज्ञानमुदीरितम् ॥
(पञ्चदशी अध्याय ५, श्लोक १)
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अहं ब्रह्मास्मि :
स्वतः पूर्ण परात्माऽत्र ब्रह्मशब्देन वर्णितः ।
अस्मीत्यैक्यपरामर्शस्तेन ब्रह्म भवाम्यहम् ॥
(पञ्चदशी अध्याय ५, श्लोक ४)
तत्त्वमसि :
श्रोतुर्देहेन्द्रियातीतं वस्त्वत्र त्वंपदेरितम् ।
एकता ग्राह्यतेऽसीति तदैक्यमनुभूयताम् ॥
(पञ्चदशी अध्याय ५, श्लोक ६)
अयमात्मा ब्रह्म :
स्वप्रकाशापरोक्षत्वमयमित्युक्तितो मतम् ।
अहंकारादिदेहांतात्प्रत्यगात्मेति गीयते ॥
(पञ्चदशी अध्याय ५, श्लोक ७)
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prajñānaṃ brahma :
yenekṣate śṛṇotīdaṃ jighrati vyākaroti ca |
svādvasvādu vijānāti tatprajñānamudīritam ||
(pañcadaśī adhyāya 5, śloka 1)
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ahaṃ brahmāsmi :
svataḥ pūrṇa parātmā:'tra brahmaśabdena varṇitaḥ |
asmītyaikyaparāmarśastena brahma bhavāmyaham ||
(pañcadaśī adhyāya 5, śloka 4)
tattvamasi :
śroturdehendriyātītaṃ vastvatra tvaṃpaderitam |
ekatā grāhyate:'sīti tadaikyamanubhūyatām ||
(pañcadaśī adhyāya 5, śloka 6)
ayamātmā brahma :
svaprakāśāparokṣatvamayamityuktito matam |
ahaṃkārādidehāṃtātpratyagātmeti gīyate ||
(pañcadaśī adhyāya 5, śloka 7)
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विवेकचूडामणि २९७
त्यजाभिमानं कुलगोत्रनाम-
रूपाश्रमेष्वार्द्रशवाश्रितेषु ।
लिङ्गस्य धर्मानपि कर्तृतादीं
स्त्यक्त्वा भवाखण्डसुखस्वरूपः ॥
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त्यज्-अभिमानम् कुलगोत्रनाम रूप-आश्रमेषु आर्द्र-शव-आश्रितेषु । लिङ्गस्य धर्मान् अपि कर्तृता-आदीन् त्यक्त्वा भव-अखण्ड-सुखस्वरूपः ॥
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vivekacūḍāmaṇi 297
tyajābhimānaṃ kulagotranāma-
rūpāśrameṣvārdraśavāśriteṣu |
liṅgasya dharmānapi kartṛtādīṃ
styaktvā bhavākhaṇḍasukhasvarūpaḥ ||
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tyaj-abhimānam kulagotranāma rūpa-āśrameṣu ārdra-śava-āśriteṣu | liṅgasya dharmān api kartṛtā-ādīn tyaktvā bhava- akhaṇḍa-sukhasvarūpaḥ ||
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विवेकचूडामणि २
जन्तूनां नरजन्मदुर्लभमतः पुंस्त्वं ततो विप्रता ।
तस्माद्वैदिकधर्ममार्गपरता विद्वत्त्वमस्मात्परम् ॥
आत्मानात्मविवेचनं स्वनुभवो ब्रह्मात्मना संस्थिति
-र्मुक्तिर्नो शतजन्मकोटिसुकृतैः पुण्यैर्विना लभ्यते ॥
...
vivekacūḍāmaṇi 2
jantūnāṃ narajanmadurlabhamataḥ puṃstvaṃ tato vipratā
tasmādvaidikadharmamārgaparatā vidvattvamasmātparam |
ātmānātmavivecanaṃ svanubhavo brahmātmanāsaṃsthitiḥ
-rmuktirno śatajanmakoṭisukṛtaiḥ puṇyairvinā labhyate ||
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The Conclusion :
An aspirant of Truth / Reality attains the Ultimate, Supreme either by his keen urge for the Truth / Reality either through sheer efforts and earnestness. One can also reach to it by sheer curiosity but really has no importance of This, because the idea of apparent reality of the world and its permanency has captivated his mind so powerfully that he has other goals and aims that keep him attached to this world.
Such a one for a split moment however short or long is convinced about the description as is given by the scriptures, yet feels this ‘experience’ has slipped away from his control.
He may write beautiful wonderful treaties about God, spirituality and the Brahman, can perform some miracles also but in fact is far more in bondage than the other ordinery men of the world.
Then there are ‘Enlightened’ who have realized fully without least trace of attachment to the world and though may want to help others, but are unable to do so because of many reasons. The first and the foremost reason is the others are neither interested nor understand, nor value the compassion of the ‘Enlightened’. For the ‘Enlightened’ there are no ‘others’ and is not concerned for helping those who appeared to him in his dream-like state that they call ‘a world’.
A few are truly capable of transmitting their wisdom and give a taste of this to those who are devoted to them though otherwise neither even learned, nor prepared. Such ‘devotees’ can worship an ‘Enlightened’ One, and this ‘Worship’ gradually purifies and matures their mind. They thus involuntarily ‘meditate’ upon them (the ‘Enlightened-ones’). Constant thinking of them results into transformation into psyche.
This doesn’t imply that one can attain this state by meditating upon any-one either an ‘Enlightened’ or not so ‘Enlightened’.
Then as is narrated in  पुराण / purāṇa , there are incarnations of God (ईश्वर / īśvara ), which do exist in their relative spheres and one can approach them by performing the due वैदिक-अनुष्ठान / vaidika-anuṣṭhāna / rituals meticulously, or just by inborn faith / devotion only. But that too is for the rare.
However, there is no place for ‘compromise’ in spiritual quest.
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In this context,  J.Krishnamurti sets an example before us.
He is honest, even compassionate, but never entertains people who he has no communication with. He himself was designed into becoming a ‘Master’, a ‘World-Teacher’. Those who tried to make Him so, really tried best to hamper his spiritual progress. He simply moved away from their designs.
That is one reason why he is so harsh against all tradition, scriptures, authority.
In a way he is perfectly right.
This doesn’t mean He is not a ‘Master’.
There is another angle as well .
He insists discarding all ‘knowledge’, scriptures, ‘methods’, Gurus or spiritual guides.
This is also true that what He asserts “Truth is a pathless land ...” leaves no clue how to come across Reality. He says there is no “How”.
His whole teaching thus is though perfect yet partial.
Discarding, emptying the mind (or consciousness) of its content is the only need prior to having an understanding of that ‘immesurable’ which is beyond the comprehension of the nind.
Interestingly This forms only the first half of the वेदान्तिक / vedāntika approach, i.e. ‘नेति-नेति’ /’neti-neti’ which points out negation of what is not Real, thought-structures, intellect, opens up doors to the ‘iti-iti’. ‘iti-iti’ is the obvious consequence of ‘नेति-नेति’ /‘neti-neti’.
Then again The traditional Vedantik approach also asserts that ‘Reality’ the Brahman could not be attained without going beyond the intellect.
It is true those who have no urge for the truth मुमुक्षा / mumukṣā, are not mature enough to see the transient nature of things, The four requisites  विवेक, वैराग्य, मुमुक्षा, षट्-संपत्ति / viveka, vairāgya, mumukṣā, ṣaṭ-saṃpatti form the very foundation upon which the ‘inquiry’ into the ‘Brahman’ and in the ‘self’ / ‘Self’ begins with.
Summarily only a student could benefit from J.Krishnamurti if he has these 4 requisites already with him. / विचार / vicāra,  आत्म-अनुसंधान / ātma-anusaṃdhāna,  ब्रह्म-जिज्ञासा / brahma-jijñāsā  follow only when these 4 conditions are fulfilled on their own or with deliberate proper attention and understanding of them.
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There is absolutely no contradiction between the approach of J.Krishnamurti and the approach of वेदान्तिक / vedāntika way of finding out the truth.
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