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 yogīs, 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 tattva-darśīs are that, nondual; there is no difference. The same example, that there is the sun planet, there is sun god, whose bodily effulgence is the sunshine; and the sun globe, localized; and the sunshine. All these three taken together is one, light, but the sun god is different from the sunshine; the sun globe is different from the sun god. Similarly, this brahma-jyotir is nothing but Kṛṣṇa's personal effulgence. Yasya prabhā.
Yasya prabhā (Bs. 5.40), you can . . . we can say: "Oh, Kṛṣṇa is so powerful that He is providing brahma-jyotir." Well, why not? If some creation of Kṛṣṇa, the sunlight and moonlight, is so powerful that it expands all over the universe, so how much powerful is Kṛṣṇa? Brahmano 'ham pratiṣṭha. Therefore Kṛṣṇa says: "I am the source of this brahma-jyotir." Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Now, how to understand the Absolute Truth? The next verse says:
- tac chraddadhāna munayo
- jñāna-vairāgya-yuktayā
- paśyanty ātmani cātmānaṁ
- bhaktyā śruta-gṛhītayā
- (SB 1.2.12)
These are very important words. The Absolute Truth can be understood, can be known, by whom? Śraddadhāna munayo. Śraddadhāna. Tac chraddadhāna: those who are faithful. That is the beginning. If one is not faithful, if he does not believe in God, for him it is . . . it is to be forgotten.
He cannot understand what is Absolute Truth. Atheist ,who does not believe in God, who has no faith, he cannot receive; he is not possible. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15). They are narādhamāḥ, or always constantly engaged in sinful activities. They cannot accept. Chraddadhāna, ādau śraddhā, those who have got faith, that is the beginning.
Then chradda dhāna, simply having faith, will not do. Then one must associate with sādhu, chraddadhāna munayo, must be thoughtful philosopher, munayo. Chraddadhāna munayo. Tac chraddadhāna munayo jñāna-vairāgya-yuktayā (SB 1.2.12). Simply mental speculator, philosopher will not do. He must have complete knowledge, and the effect of knowledge must be . . . he must be renounced, without any attachment for material world, jñāna-vairāgya-yuktayā. Just like in the beginning we discussed this:
- vāsudeve bhagavati
- bhakti-yogaḥ prayojitaḥ
- janayaty āśu vairāgyaṁ
- jñānam ca . . .
- (SB 1.2.7)
Vairāgyam and jñānam. We must have complete knowledge of the Absolute Truth. At the same time, we must be detached from material sense gratification. These two: jñāna-vairāgya-yuktayā.
We have got history in our country, great sages, muni, ṛṣi, they used to live in the forest to culture knowledge and become detached from these material activities, jñāna-vairāgya. But that is not possible in this age. From the very beginning of our life we are brought up in big cities like Bombay, Calcutta, London, New York. Then where is the question of going to the forest? Does it mean that if one cannot go to the forest for acquiring knowledge and detachment then he has no chance? No.