The conception of God and the conception of Absolute Truth are not on the same level. The Śrīmad-Bhāgavatam hits on the target of the Absolute Truth. The conception of God indicates the controller, whereas the conception of the Absolute Truth indicates the summum bonum or the ultimate source of all energies. There is no difference of opinion about the personal feature of God as the controller because a controller cannot be impersonal. Of course modern government, especially democratic government, is impersonal to some extent, but ultimately the chief executive head is a person, and the impersonal feature of government is subordinate to the personal feature. So without a doubt whenever we refer to control over others we must admit the existence of a personal feature. Because there are different controllers for different managerial positions, there may be many small gods. According to the Bhagavad-gītā any controller who has some specific extraordinary power is called a vibhūtimat sattva, or controller empowered by the Lord. There are many vibhūtimat sattvas, controllers or gods with various specific powers, but the Absolute Truth is one without a second. This Śrīmad-Bhāgavatam designates the Absolute Truth or the summum bonum as the paraṁ satyam.
Absolute Truth is one
Srimad-Bhagavatam
SB Preface and Introduction
SB Canto 6
In this verse the word yoga-sāṅkhyayoḥ is very important. Yoga means bhakti-yoga because yogīs also accept the existence of the all-pervading Supreme Soul and try to see that Supreme Soul within their hearts. As stated in Śrīmad-Bhāgavatam (12.13.1), dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ. The devotee tries to come directly in touch with the Supreme Personality of Godhead, whereas the yogī tries to find the Supersoul within the heart by meditation. Thus, both directly and indirectly, yoga means bhakti-yoga. Sāṅkhya, however, means physical study of the cosmic situation through speculative knowledge. This is generally known as jñāna-śāstra. The Sāṅkhyites are attached to the impersonal Brahman, but the Absolute Truth is known in three ways. Brahmeti paramātmeti bhagavān iti śabdyate: (SB 1.2.11) the Absolute Truth is one, but some accept Him as impersonal Brahman, some as the Supersoul existing everywhere, and some as Bhagavān, the Supreme Personality of Godhead. The central point is the Absolute Truth.
It is said that the Absolute Truth is one, but is manifested in different features as Brahman, Paramātmā and Bhagavān. The previous verses described the Brahman and Paramātmā features of the Absolute Truth. Now this prayer is offered in bhakti-yoga to the Absolute Supreme Person. The words used in this regard are sakala-sātvata-parivṛḍha. The word sātvata means "devotees," and sakala means "all together." The devotees, who also have lotus feet, serve the lotus feet of the Lord with their lotus hands. The devotees may sometimes not be competent to serve the lotus feet of the Lord, and therefore the Lord is addressed as parama-parameṣṭhin. He is the Supreme Person, yet He is very kind to the devotees. No one is competent to serve the Lord, but even if a devotee is not competent, the merciful Lord accepts the humble attempt of the devotee.
SB Cantos 10.14 to 12 (Translations Only)
Although the Absolute Truth is one without a second, the sages have described Him in many different ways. Therefore one may not be able to acquire very firm or complete knowledge from one spiritual master.
Sri Caitanya-caritamrta
CC Madhya-lila
Unless one comes to the Absolute Truth, there is no possibility of agreement. Nāsāv ṛṣir yasya mataṁ na bhinnam: it is said that a great learned scholar or sage cannot be exalted unless he disagrees with other scholars and sages. On the material platform, there is no possibility of agreement; therefore there are different kinds of religious systems. But the Absolute Truth is one, and when one is situated in the Absolute Truth, there is no disagreement. On that absolute platform the Supreme Personality of Godhead is worshipable. As stated in the Bhagavad-gītā (18.55), bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ. On the absolute platform, the worshipful Deity is one, and the process of worship is also one. That process is bhakti.
Other Books by Srila Prabhupada
Nectar of Devotion
There may be some difficulty in understanding that both the gopīs and Kaṁsa achieved the same goal, so this point should be clearly understood, because the attitudes of Kaṁsa and Śiśupāla were different from that of the gopīs. Although in all these cases the focus is on the Supreme Personality of Godhead, and all of the devotees are elevated to the spiritual world, there is still a distinction between these two classes of souls. In the First Canto of Śrīmad-Bhāgavatam it is said that the Absolute Truth is one and that He is manifested as impersonal Brahman, Paramātmā (Supersoul) and Bhagavān (the Supreme Personality of Godhead). Here is a spiritual distinction. Although Brahman, Paramātmā and Bhagavān are the same-and-one Absolute Truth, devotees like Kaṁsa or Śiśupāla could attain only to the Brahman effulgence. They could not have realization of Paramātmā or Bhagavān. That is the distinction.
Message of Godhead
The Absolute Truth is one without a second, but He is viewed from different angles of vision by different religionists or transcendentalists under different circumstances. Some transcendentalists view the Absolute Truth as an impersonal force, generally known as the formless Brahman, while others view Him as the all-pervading localized aspect, dwelling within all living entities and generally known as Paramātmā or the Supersoul. But there is another important sect of transcendentalists, who understand the Absolute Truth as the Absolute Personality of Godhead, possessing the potentialities of being impersonal and all-pervasive simultaneous with His Absolute Personality.
Lectures
Bhagavad-gita As It Is Lectures
So in this way the process of approaching the Absolute Truth is one straight line, but it is a matter of progress. One who has progressed hundred steps, another has progressed thousand steps, another has progressed many other more steps. But the aim is the same: Kṛṣṇa. Anyone... Anyone in transcendental line, they are aiming at Kṛṣṇa.
This can be understood in another way: Just like every one of us we love our body. Or I love your body. But what is the reason? The reason is because the spirit soul is there. Nobody loves a body, either his own body or other's body, when it is dead. Therefore the conclusion is that each, every one of us, we love our body because I, the spirit soul, is there. Therefore the conclusion is that I love myself, or yourself, the spirit soul. Then the next question will be "Then why one should love the spirit soul?" The spirit soul is loved because it is part and parcel of Kṛṣṇa. Therefore ultimate goal is Kṛṣṇa. We do not know that. Therefore we sometimes love the body or sometimes love the mind or sometimes love the soul or in this way, but the ultimate aim is to love Kṛṣṇa. That is our natural instinct.
Similarly, the brahmajyoti, wherefrom it is coming? Where is the source? So brahmajyoti, the impersonal brahmajyoti is not ultimate. Brahmeti paramātmeti bhagavān iti śabdyate.
- vadanti tat tattva-vidas
- tattvaṁ yaj jñānam advayam
- brahmeti paramātmeti
- bhagavān iti śabdyate
- (SB 1.2.11)
The Absolute Truth is one, either you say Brahman, or Parabrahman or Bhagavān, but still, there is grades of realization. Brahman realization is impersonal realization. Paramātmā realization is localized. And Bhagavān realization is the perfect, ultimate realization. Brahmeti paramātmeti bhagavān iti.
The same example again. Just like the sunshine, the sun disk and the sun-god within the sun disk. They are the same thing, light. But there is difference of degrees. The light and temperature which you feel in the sunshine is different from the light and temperature in the sun disk. And the light or temperature in the sun disk is different from the light and temperature of the sun-god. But they are all light. Similarly, Absolute Truth is one, light, but there are degrees. If you become attached to impersonal Brahman, you simply enjoy the eternity feature of the Absolute Truth. If you simply try to understand the Supersoul by meditation, then you realize the eternity and knowledge aspect of the Absolute Truth. But if you realize the Supreme Personality of Godhead, then you realize eternity, knowledge, and bliss, three things. Because without being connected with Kṛṣṇa or the Supreme Personality of Godhead there is no possibility of enjoying transcendental bliss. In the impersonal Brahman you can remain there eternally. In Paramātmā you can have knowledge but in Bhagavān you have eternity, knowledge and transcendental bliss.
The Supreme Absolute Truth is one, but He's realized from different angles of vision. Those who are trying to realize the Supreme Absolute Truth by speculation, they come to the impersonal conclusion. And those who are trying to think Him, think about Him within the heart, dhyānāvasthita... That is the yogic, yogic principle, to think of the Supreme within the heart. He is there within the heart. Both the living entity, individual living entity and God, is sitting within this heart. That's a fact. We have to search it out, catch Him by yogic process. So those who are trying to understand the Absolute Truth by speculative method, they come to the conclusion of impersonalism. And those who are trying to capture the Supreme Personality of Godhead within the heart—yogis, Paramātmā—they understand Kṛṣṇa or God as Paramātmā, the Supersoul. Īśvaraḥ sarva-bhūtānām hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). You will find in the Bhagavad-gītā. Īśvara, the Supreme Personality of Godhead, is sitting in everyone's heart. Not only human beings, even animals, everyone. So that feature is called Paramātmā. But the ultimate feature is bhagavān. Bhagavān means the Supreme Personality of Godhead. Bhaga means opulence. There are six kinds of opulences. So the Supreme Personality of Godhead is the possessor of all the opulences, and He's a person.
So these are the different features of Kṛṣṇa knowledge. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The Absolute Truth is one, but one who is trying to understand Him by the dint of his personal knowledge, he approaches up to impersonal Brahman; one who is trying to understand Him as the localized Paramātmā feature, by the yogis, He is known to them as Paramātmā, or Antaryāmī; but those who are in direct contact with Kṛṣṇa, they are realizing as the most lovable object, the most beautiful personality, most opulent personality, Kṛṣṇa. But the object is the same.
The Absolute Truth is the ultimate truth, tattva. Tattva means Absolute Truth. So those who are aware of the Absolute Truth, they say that Absolute Truth is one, but He's realized in three angle of vision, namely, Brahman, Paramātmā, and Bhagavān. Those who are trying to speculate and understand the Absolute Truth, they can realize up to impersonal Brahman. So generally, speculators means big, big philosophers. They can understand that impersonal Brahman. These impersonalists are generally known as jñānīs. Jñānīs means the wise men or persons who are very much aware of everything. So they can understand the impersonal feature of the Absolute Truth. But there are other class who are called yogis. The yogis can understand the Paramātmā feature of the Absolute Truth. Paramātmā means the Supersoul who is situated within everyone's heart. And the personal feature of the Lord is realized by the bhaktas, or the devotees.
The Absolute Truth is one, but it is realized from three angles of visions. Some of them are realizing the Absolute Truth as impersonal Brahman, some of them are realizing the Absolute Truth as the localized Paramātmā, and some of them are realizing the Absolute Truth as the Supreme Personality of Godhead. Absolute Truth is one, but because we are under different modes of material nature, we are understanding the Absolute Truth in three modes of material nature.
Srimad-Bhagavatam Lectures
So this Kṛṣṇa consciousness movement means we are giving chance to everyone to come and inquire about Brahman. Athāto brahma jijñāsā. Or, in other words, the whole activities of this Kṛṣṇa consciousness movement is Vedānta life. Vedānta life. Anyone who is inquiring about Kṛṣṇa, inquiring about the Absolute Truth... Now there are different stages of inquiring about the Absolute Truth. That is explained in the Śrīmad-Bhāgavatam:
- vadanti tat tattva-vidas
- tattvaṁ yaj jñānam advayam
- brahmeti paramātmeti
- bhagavān iti śabdyate
- (SB 1.2.11)
The Absolute Truth is one, but according to our understanding, some are accepting the Absolute Truth as impersonal Brahman, some of them accepting the Absolute Truth as the localized Paramātmā, and some of them are understanding the Absolute Truth as Supreme Personality of Godhead, Kṛṣṇa or Viṣṇu. So this Kṛṣṇa consciousness movement means to understand the Absolute Truth as the ultimate issue. That means to understand the Absolute Truth as the Supreme Person.
Those who are tattva-vit, those who are knower of the Absolute Truth, they say as follows:
- vadanti tattva-vidas
- tattvaṁ yaj jñānam advayam
- brahmeti paramātmeti
- bhagavān iti śabdyate
- (SB 1.2.11)
That Absolute Truth, tattva-vastu, those who are in the knowledge of tattva-vastu, they say the Absolute Truth is one, advaya-jñāna. There is no duality. Vadanti tat tattva-vidas tattvam yaj jñānam advayam (SB 1.2.11). Brahman, Paramātmā and Bhagavān. They are the same tattva-vastu, but according to our angle of vision, somebody is understanding the Absolute Truth as impersonal Brahman, somebody is understanding the Absolute Truth as localized Paramātmā, and somebody... That is highest realization, Bhagavān, the Supreme Personality of Godhead.
So these are tattva-jñānī, tattva-jñāna, kṛṣṇa jñāna. These are truths. People should devote to understand this tattva-jñāna. But those who are not very advanced, they conclude the Absolute Truth is nirākāra, impersonal Brahman. Or a little advanced than them, the yogis, they see Paramātmā within heart. They, they are also the same truth, advaya-jñāna. But if you want real bliss, if you want to talk with this Absolute Truth face to face, and treat with Him as friend, as son, as lover, that is Bhagavān. Not impersonal Brahman, neither Paramātmā. That will not get. Therefore it is said here, "The Absolute Truth is one." Either you call Him nirākāra Brahman or call you Him localized Paramātmā, He's in my heart, everyone's heart, īśvaraḥ sarva-bhūtānām hṛd-deśe arjuna tiṣṭhati (BG 18.61). But if you want to take advantage, full association of the Supreme Personality of Godhead, that is Kṛṣṇa. That is Kṛṣṇa. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Vadanti tattva-vidas tattvaṁ yaj jñānam advayam. This is very important verse.
So here, jīvasya tattva-jijñāsā. Now what is tattva? Of course, I shall... It is... I can speak something about tattva. The next verse, it is tattva. Tattva, here it is said,
- vadanti tat tattva-vidas
- tattvaṁ yaj jñānam advayam
- brahmeti paramātmeti
- bhagavān iti śabdyate
- (SB 1.2.11)
So tattva, the Absolute Truth, is one. Absolute Truth is not two. Ekaṁ brahma dvitīyaṁ nāsti. Absolute Truth is one, but it is realized from different angles of vision.
We have been discussing the instruction of Sūta Gosvāmī, what is the purpose of life. Jīvasya tattva-jijñāsā. The only business of the human being is to inquire about the Absolute Truth, tattva-jijñāsā. And that tattva has been explained in the previous verse:
- vadanti tat tattva-vidas
- tattvaṁ yaj jñānam advayam
- brahmeti paramātmeti
- bhagavān iti śabdyate
- (SB 1.2.11)
So the Absolute Truth is one. There is no doubt about it. But according to our angle of vision, we appreciate the Absolute Truth in different ways, although the Absolute Truth is one. Somebody is realizing the Absolute Truth as impersonal Brahman, and somebody is realizing the Absolute Truth as localized Paramātmā, Supersoul, and somebody is realizing the Absolute Truth as the Supreme Personality of Godhead. That is the last word, Supreme Personality of Godhead, in the matter of understanding the Absolute Truth.
Therefore here it is said, bhejire munayaḥ athāgre bhagavantam. In this... We have already discussed that the Absolute Truth is realized in three features: brahmeti paramātmeti bhagavān iti śabdyate. The Absolute Truth is realized in three phases: impersonal Brahman, localized Paramātmā, and the Supreme Person, Bhagavān. So the ultimate realization is Bhagavān, not the impersonal Brahman. That is not ultimate realization. That is partial realization. Even Paramātmā realization, that is also partial. The complete realization is Bhagavān. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). There is no duality in the Absolute platform. That's a fact. But that does not mean that realization of Brahman is the same as realization of the Supreme Personality of Godhead. That is not the same. There is no difference, so far the spiritual identity is concerned. The spiritual identity is the same, Brahman, Paramātmā or Bhagavān. But because my realization is imperfect, therefore somebody says that Brahman realization is the supreme; somebody says that Paramātmā realization is the supreme; somebody says Bhagavān realization is the Supreme. But factually, one who has got real realization, he knows the Absolute Truth is realized in three features, according to one's capacity. The Absolute Truth is one. The example may be given: just like the sun-god, the sun planet, and the sunshine. They are one. But according to the capacity, we are, generally, we can realize the sunshine only. But sunshine is not the perfect realization of the sun. It is partial realization. Brahmeti paramātmeti. The full realization is sac-cid-ānanda-vigrahaḥ. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Person. Vigraha means person. One who realizes the Supreme Person—and that Supreme Person is Kṛṣṇa,
- īśvaraḥ paramaḥ kṛṣṇaḥ
- sac-cid-ānanda-vigrahaḥ
- anādir ādir govindaḥ
- sarva-kāraṇa-kāraṇam
- (Bs. 5.1)
- That is real realization.
Absolute Truth is one, advaita. Advaita is one. Brahmeti paramātmeti bhagavān iti śabdyate. Absolute Truth is one, but He's realized in three phases: Brahman, impersonal Brahman; localized Paramātmā; and the Supreme Personality of Godhead. They are one.
- vadanti tat tattva-vidas
- tattvaṁ yaj jñānam advayam
- brahmeti paramātmeti
- bhagavān iti śabdyate
- (SB 1.2.11)
The Absolute Truth is one. One who knows the Absolute Truth, he knows that Brahman, Paramātmā, Bhagavān, the same objective, but they are realized by different devotees or different knower in different features. The example is given in this connection: Just like if you see from a very distant place one hill, you'll find just like a cloud, hazy cloud. If you push forward further you'll find something green. But when you actually approach the hill, you'll find there are many houses, many animals, many trees, varieties. So the Absolute Truth, when it is realized by our limited understanding, the Absolute Truth appears as nirviśeṣa, impersonal Brahman. Similarly, when we try to meditate upon the Absolute Truth within our heart, He appears as Paramātmā. Yogis... Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). But at the ultimate issue, He's Vāsudeva, Kṛṣṇa, origin. Advaitam acyutam anādim. Anādi: Kṛṣṇa has no source. He's the original source of everything. Janmādy asya yataḥ (SB 1.1.1). Ahaṁ sarvasya prabhavaḥ (BG 10.8). These things are there.
But Kṛṣṇa is the Supreme Absolute Truth, He is the origin of everything, He is the cause of all causes, that is not known. That one has to know. The brahmajyoti, impersonal jyoti is bodily effulgence. The brahmajyoti is resting on Kṛṣṇa. Brahmaṇo aham pratiṣṭha, Kṛṣṇa says. Just like the illumination in this room, prakāśa, is resting on this bulb. Although the illuminating light is spread all over this room, that is not original. The original is the bulb. Similarly, and from the śāstra we find, yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam, tad brahma niṣkalam anantam aśeṣa-bhūtaṁ (Bs. 5.40). That brahma ananta aśeṣa-bhūtam, unlimited. Yasya prabhā. This brahmajyoti is only effulgence of Kṛṣṇa. Therefore, we have to understand what is Kṛṣṇa. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11), Bhāgavata says. The Absolute Truth is one, that is Kṛṣṇa, advayam(?), but He is known in different features, brahmeti paramātmeti bhagavān iti. One who is trying to understand the Supreme Absolute Truth by dint of his sensual knowledge, by , I mean to say, exercising different knowledge, neti neti, they can approach up to the impersonal Brahman. And those who are yogis, those who are trying to find out the Absolute Truth within this body, they can realize up to Paramātmā. Brahmeti paramātmeti. And those who are on the highest planet, on the supreme platform of understanding, tattvataḥ, they realize that the Supreme Absolute Truth is the person, exactly a person like us.
Sri Caitanya-caritamrta Lectures
So Nityānanda Prabhu is the immediate expansion of Śrī Caitanya Mahāprabhu. Śrī Caitanya Mahāprabhu appeared here at Māyāpur, this very place where you are now sitting, with all these five features: Nityānanda Prabhu, Śrī Advaita Prabhu, and Gadādhara Prabhu, Śrīnivāsa Prabhu. So He Himself, Kṛṣṇa, and Nityānanda Prabhu is immediate expansion of His personal self; Advaita Prabhu is incarnation of Kṛṣṇa or Viṣṇu, Mahāviṣṇu, three; and Gadādhara Prabhu is the expansion of spiritual energy; and Śrīnivāsa Prabhu is the expansion of His marginal potency, marginal energy, jīva-tattya. Jīva-tattva, śakti-tattva, prakāśa-tattva, and avatāra-tattva, and He Himself. This Pañca-tattva. This Pañca-tattva will be explained in this chapter. That is the proposal of the author. Guru-tattva kahiyāchi ebe pāñcera vicāra. Consideration of the five. So although the Absolute Truth is one, He expands in His various features. That has been divided in Caitanya Mahāprabhu's practical exposition of tattva-vicāra, in six: five personal, and the guru is also representative. Sākṣād-dharitvena samasta-śāstrair. Guru is also expansion of Hari for the benefit of the conditioned soul.
So here it is said, eka-vastu. So far the substance is concerned, that is eka-vastu. Just like in logical categories the substance is there, and there are many categories. Take for example that the Absolute Truth is one, but there are categories: "This is śakti-tattva; this is prakāśa-tattva; this is incarnation tattva; this is marginal potency; this is external potency." Parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). There are many multipotencies. Because the original is Absolute Truth, in one sense everyone is in the same absolute platform. In the Śrīmad-Bhāgavatam there is a verse, idaṁ hi viśvaṁ bhagavān ivetaraḥ: "This viśva, the whole cosmic manifestation, is Bhagavān, the Supreme Personality of Godhead."
So the Absolute Truth is manifested according to the vision of the seer. The Absolute Truth is one without second, but according to the capacity of the seer, the Absolute Truth is manifested either as Brahman, impersonal Brahman, or localized Paramātmā, or the Supreme Personality of Godhead. So this point we have discussed.
So Lord Caitanya is giving one evidence from Śrīmad-Bhāgavatam:
- vadanti tat tattva-vidas
- tattvaṁ yaj jñānam advayam
- brahmeti paramātmeti
- bhagavān iti śabdyate
- (SB 1.2.11)
In the Śrīmad-Bhāgavatam it is said that "The Absolute Truth is one, without any duality. He is simply named in different ways." And what are the different names? "Brahman, Paramātmā and Bhagavān."
Festival Lectures
The Brahman, advaita, monists' Brahman, which is described in the Upaniṣad, yad, that factor, yad advaita brāhmaṇopaniṣadi, Paramātmā, and the Paramātmā, Brahman, Paramātmā and Bhagavān—this is the three features of the Supreme Absolute Truth.
- vadanti tat tattva-vidas
- tattvaṁ yaj jñānam advayam
- brahmeti paramātmeti
- bhagavān iti śabdyate
- (SB 1.2.11)
The Absolute Truth is one, advaya-jñāna. There is no difference. But He, according to our qualification of understanding the Absolute Truth, He appears as Brahman, impersonal Brahman; He appears as localized Paramātmā, Supersoul; and He appears as the beloved Supreme Personality of Godhead, Kṛṣṇa, according to the receiver. Ye yathā māṁ prapadyante (BG 4.11). That is meant. If you want to understand the Absolute Truth as impersonal Brahman, you realize that. If you want to realize the Absolute Truth as Paramātmā, everywhere, all-pervading, you can realize Him. And if you want to see Him as the most beloved, then you can also have. That is the meaning of ye yathā māṁ prapadyante. You can realize the Absolute Truth any way. He is prepared to manifest Himself as you desire.
General Lectures
The Absolute Truth is one. Just like the sun, the sunshine, and the deity within the sun, that is one unit. But some portion is called sunshine, some portion is called sun planet, some portion is called the deity. Similarly, the Supreme Brahman is one. His person, His localized position, and His influence and energy, they are one. This is the śuddhādvaitavāda, pure monism. The Śaṅkarācārya's philosophy is monism, one, and Śrī Rāmānujācārya explains, "Yes, one—unity in diversity." So this is unity. The sun deity, the sun planet and the sunshine is one unit, but still, there is diversity. The division of the sunshine is different from the sun planet, the sun planet is different from the predominating deity in the sun planet. If you try to understand this way, then you will understand what is Paramātmā, the Supersoul; the individual soul; the impersonal Brahman; the personal Brahman—everything.
So this Absolute Truth is in three varieties, understood. Absolute Truth is one. Just like the same example: the sun is one, but the study of the sun are in three phases. First of all, you have to study the sunlight. The heat, the illumination, the molecules, the illuminating particles... There are so many things you can study in the sunshine. Those who are scientists, who are physicists, they can study the sunshine. But this sunshine study is not final study about sun. Then the next question is, "What is the sun globe?" If you have got power, if you have got capacity to manufacture some machine... Just like you are trying to go to the moon planet. Similarly, if you can have some capacity to enter into the sun planet, then you study what is the sun planet. And then again, further if you study, then what are the living entities in the sun planet? And when you study the living entities in the sun planet, who is the head? Who is the chief of the living entities in the sun planet? Just like we are foreigners. We have come here. We inquire, "Who is the chief of your country?" Oh, you'll get answer, "The queen," or "The prime minister." Similarly, in every planet there is a chief predominating personality, in every planet. Not only in this planet, but in every planet. They are called devatā in higher planets.
God has got three features: Brahman, Paramātmā, and Bhagavān. Brahman is impersonal feature, and then Paramātmā, the localized feature, and Bhagavān, the personal feature.
- vadanti tat tattva-vidas
- tattvaṁ yaj jñānam advayam
- brahmeti paramātmeti
- bhagavān iti śabdyate
- (SB 1.2.11)
The Absolute Truth is one, advaya-jñāna, without any duality, but according to our capacity, we realize the Absolute Truth from three different angles of vision. So one of them is realization of God in His impersonal Brahman feature, and another realization is to realize Him... Generally, the jñānīs, the philosophers, the speculators, by dint of their own knowledge, they realize the Absolute Truth in His impersonal Brahman feature. And those who are yogis, they realize this God, the Supreme Lord, as Paramātmā within the heart. And those who are devotees, they realize the Supreme Personality of Godhead as the Supreme Person. But the Paramātmā and impersonal Brahman and this person God, they are all the same thing.
Guest: I would like to put a question about the relation between Kṛṣṇa, as the Supreme Personality of Godhead, and Paramātmā and Brahman...
Prabhupāda: Brahman.
Guest: Brahman. Which is the relation between these concepts? They are, according to your commentaries, in Bhagavad-gītā, different. But what is...
Prabhupāda: No. It is not different. Brahman, Paramātmā, and Bhagavān. The Absolute Truth is one, but He is realized by different persons differently. Just like there is a big hill. So from very distant place you see that hill just like something like cloud. But if you go forward, then you see something green. And if you go actually to the hill, you see there are so many trees, so many houses, so many living entities. The object is the same, but realization from different angle of vision is different. That is the description of Śrīmad-Bhāgavatam. The Absolute Truth is called tattva. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). When I see the hill as a cloud, it is the same hill. When I see the hill as something green, that is the same hill. And when I see the hill actually, it is functioning, there are so many trees, so many animals, so many men, so many houses, this same hill. Similarly, Brahman, Paramātmā and Bhagavān is the same thing, but it appears different according to persons' different realization. But ultimately, the Absolute Truth is Bhagavān, Supreme Personality of Godhead.
Philosophy Discussions
Śyāmasundara: Supposing you saw some ice, and you said, "Due to there being cold, this water has turned hard and become ice."
Prabhupāda: That is another proposition. Water is liquid, but when water becomes hard, that is artificial. But that hardness... Snow is white, that is truth. Otherwise nothing is truth except Kṛṣṇa. Relative truth. Kṛṣṇa is absolute truth. There are relative truths. So this is relative truth. Kṛṣṇa is substance. Now, from Kṛṣṇa everything is emanating by His energy. Water is also one of the energies, but that energy is not absolute truth, that water. But in that relativeness, the water's liquidity is truth. But it is relative truth.
Śyāmasundara: This is what he is saying, that there's absolute truth and relative truth.
Prabhupāda: Absolute truth is one. Then he can say that absolute truth and relative truth, not that two types of truth.
Śyāmasundara: That's what he says: there are relative truths and absolute truths.
Prabhupāda: That we accept. There are truths, relative and absolute.
Śyāmasundara: Kierkegaard, he considers that truth, it's true (indistinct) subjectivity-personal, individual reflections...
Prabhupāda: That is another nonsense. That is another nonsense. Truth is true. Not that... I cannot fashion truth. This statement is nonsense. Truth is true. Fire is hot. That is true. If I imagine that fire is cold, is that philosophy? He does not prove. He does not know what is truth. One who does not know what is truth, therefore they imagine or manufacture truth. Just like Vivekananda, yata mata, Ramakrishna, yata mata tata patha, "You can manufacture your truth." That is going on. That is going on. The hippies, they are manufacturing their truth. So truth cannot be manufactured. Truth is truth. That is called absolute truth. Not relative truth, absolute truth. You can manufacture relative truth, but absolute truth is one: tattvaṁ phalaṁ yena (?), just like Bhāgavata says. Who is meditated upon? Who is worshiped? The Absolute Truth. So they have no knowledge of the absolute.
Conversations and Morning Walks
1969 Conversations and Morning Walks
Prabhupāda: The yogis, the mental speculators, they are trying to understand the Absolute in impersonal, without any personal form. And the yogis, they are trying to find out Kṛṣṇa within their heart, meditation. And some are trying to find out the Absolute Truth in person by reciprocating love. So all these things are in Kṛṣṇa. And Bhāgavata says after explanation of that verse that it is the only business of human being to find out the Absolute Truth. Now, the next verse, the Absolute Truth is explained, analyzed, vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). Now, Absolute Truth is always one. There is no... Absolute Truth cannot be two. Then it is relative truth. Absolute Truth means one. So the knowledge of the Absolute Truth is one. Vadanti tat tattva-vidas (SB 1.2.11). Tattva-vidas means those who are in knowledge of the Absolute Truth, they say that Absolute Truth is one. But He's realized in three phases. Brahmeti paramātmeti bhagavān iti śabdyate. Brahman means impersonal, and Paramātmā is localized, and Bhagavān, the Supreme Personality of Godhead. So these are different stages.
1974 Conversations and Morning Walks
Prabhupāda: And in Bhāgavata also it is stated,
- vadanti tat tattva-vidas
- tattvaṁ yaj jñānam advayam
- brahmeti paramātmeti
- bhagavān iti śabdyate
- (SB 1.2.11)
The Absolute Truth is one, but it is realized in different angles of vision: Brahman, Paramātmā, and Bhagavān.
Jyotirmayī: (French)
Prabhupāda: And that is confirmed in the Bhagavad-gītā, ahaṁ sarvasya prabhavaḥ (BG 10.8), "I am the origin of everything—Brahman, Paramātmā, everything, Bhagavān." Ahaṁ sarvasya prabhavaḥ. Sarvasya means including everything: Brahman, Viṣṇu, myself, the world manifested, everything.
| Page Title: | Absolute Truth is one |
| Compiler: | Serene, Labangalatika |
| Created: | 04 of Dec, 2008 |
| Totals by Section: | BG=0, SB=4, CC=1, OB=2, Lec=25, Con=2, Let=0 |
| No. of Quotes: | 34 |