The purpose of King Parīkṣit's inquiry was to ascertain from Śukadeva Gosvāmī whether the Vedas ultimately describe the Absolute Truth as impersonal or as personal. Understanding of the Absolute Truth progresses in three features—impersonal Brahman, Paramātmā localized in everyone's heart, and, at last, the Supreme Personality of Godhead, Kṛṣṇa.
Understanding the Absolute Truth
Expressions researched:
"Absolute Truth can actually be understood"
|"reveals the Absolute Truth"
|"understanding of the Supreme Absolute Truth"
|"understanding of the absolute truth"
|"understanding the Absolute Truth"
|"understanding the Supreme Absolute Truth"
|"understanding, the Absolute Truth"
|"understanding. The Absolute Truth"
Bhagavad-gita As It Is
BG Chapters 7 - 12
Bhakti-yoga severs the hard knot of material affection and enables one to come at once to the stage of asaṁśayaṁ-samagram, understanding of the Supreme Absolute Truth Personality of Godhead.
BG 7.1, Purport: "To hear about Kṛṣṇa from Vedic literatures, or to hear from Him directly through the Bhagavad-gītā, is itself righteous activity. And for one who hears about Kṛṣṇa, Lord Kṛṣṇa, who is dwelling in everyone's heart, acts as a best-wishing friend and purifies the devotee who constantly engages in hearing of Him. In this way, a devotee naturally develops his dormant transcendental knowledge. As he hears more about Kṛṣṇa from the Bhāgavatam and from the devotees, he becomes fixed in the devotional service of the Lord. By development of devotional service one becomes freed from the modes of passion and ignorance, and thus material lusts and avarice are diminished. When these impurities are wiped away, the candidate remains steady in his position of pure goodness, becomes enlivened by devotional service and understands the science of God perfectly. Thus bhakti-yoga severs the hard knot of material affection and enables one to come at once to the stage of asaṁśayaṁ-samagram, understanding of the Supreme Absolute Truth Personality of Godhead." (SB 1.2.17-21)
Therefore only by hearing from Kṛṣṇa or from His devotee in Kṛṣṇa consciousness can one understand the science of Kṛṣṇa.
At the last stage of understanding the Absolute Truth, one comes to the Supreme Personality of Godhead.
BG 10.15, Purport: The Supreme Truth is realized in three aspects: as impersonal Brahman, localized Paramātmā and at last as the Supreme Personality of Godhead. So at the last stage of understanding the Absolute Truth, one comes to the Supreme Personality of Godhead. A common man or even a liberated man who has realized impersonal Brahman or localized Paramātmā may not understand God's personality. Such men, therefore, may endeavor to understand the Supreme Person from the verses of Bhagavad-gītā, which are being spoken by this person, Kṛṣṇa.
This is confirmed in Vedic literature; for one who is a surrendered soul, the Absolute Truth can actually be understood.
BG 11.52, Purport: As we have several times discussed, Kṛṣṇa is covered by His yoga-māyā potency. He is not to be seen or revealed to anyone and everyone. Only by one to whom He reveals Himself can He be seen. This is confirmed in Vedic literature; for one who is a surrendered soul, the Absolute Truth can actually be understood. The transcendentalist, by continuous Kṛṣṇa consciousness and by devotional service to Kṛṣṇa, can have his spiritual eyes opened and can see Kṛṣṇa by revelation.
BG Chapters 13 - 18
From the Seventh Chapter to the end of the Twelfth Chapter, Śrī Kṛṣṇa in detail reveals the Absolute Truth, the Supreme Personality of Godhead.
BG 14.1, Purport: From the Seventh Chapter to the end of the Twelfth Chapter, Śrī Kṛṣṇa in detail reveals the Absolute Truth, the Supreme Personality of Godhead. Now, the Lord Himself is further enlightening Arjuna. If one understands this chapter through the process of philosophical speculation, he will come to an understanding of devotional service. In the Thirteenth Chapter, it was clearly explained that by humbly developing knowledge one may possibly be freed from material entanglement.
In the Vaiṣṇava paramparā it is said that if one is engaged in the devotional service of Kṛṣṇa, then there is no need for any other spiritual process for understanding the Supreme Absolute Truth.
BG 15.19, Purport: If a person is engaged in full Kṛṣṇa consciousness, in the devotional service of the Lord, it is to be understood that he has understood all the Vedic knowledge. In the Vaiṣṇava paramparā it is said that if one is engaged in the devotional service of Kṛṣṇa, then there is no need for any other spiritual process for understanding the Supreme Absolute Truth. He has already come to the point, because he is engaged in the devotional service of the Lord. He has ended all preliminary processes of understanding.
Srimad-Bhagavatam
SB Canto 3
The process of understanding the Absolute Truth adopted by the misguided nondualist is very difficult, whereas the devotee's way of understanding the Absolute Truth comes directly from the Lord, who is pleased by devotional service.
SB 3.5.4, Purport: After many, many births, when such a nondualist comes to sense that the Lord is worshipable and that the devotee is simultaneously one with and different from the Lord, then only can he surrender unto the Lord, Vāsudeva. Pure devotional service begins from that point. The process of understanding the Absolute Truth adopted by the misguided nondualist is very difficult, whereas the devotee's way of understanding the Absolute Truth comes directly from the Lord, who is pleased by devotional service. On behalf of many neophyte devotees, Vidura, at the very first instance, inquired from Maitreya about the path of devotional service, by which the Lord, who is seated within the heart, can be pleased.
The difference between the impersonalistic mental speculators and the pure devotees of the Lord is that the former pass through a miserable understanding of the Absolute Truth at every stage, whereas the devotees enter into the kingdom of all pleasures even from the beginning of their attempt.
SB 3.5.46, Purport: The difference between the impersonalistic mental speculators and the pure devotees of the Lord is that the former pass through a miserable understanding of the Absolute Truth at every stage, whereas the devotees enter into the kingdom of all pleasures even from the beginning of their attempt. The devotee has only to hear about devotional activities, which are as simple as anything in ordinary life, and he also acts very simply, whereas the mental speculator has to pass through a jugglery of words, which are partially facts and partially a make-show for the maintenance of an artificial impersonal status.
Here it is admitted that the Supreme Personality of Godhead is the last word in understanding the Absolute Truth.
SB 3.15.47, Purport: The Absolute Truth can be understood in three features—impersonal Brahman, localized Paramātmā, and Bhagavān, the Supreme Personality of Godhead. Here it is admitted that the Supreme Personality of Godhead is the last word in understanding the Absolute Truth. Even though the four Kumāras were instructed by their great learned father, Brahmā, they could not actually understand the Absolute Truth. They could only understand the Supreme Absolute Truth when they personally saw the Personality of Godhead with their own eyes.
Because they do not associate with devotees, they cannot understand that the Absolute Truth can be a person and have personal activities. This is a very difficult subject matter, and unless one has personal understanding of the Absolute Truth, there is no meaning to devotion.
SB 3.25.25, Purport: Generally, people are convinced of the impersonal feature of the Absolute Truth. Because they do not associate with devotees, they cannot understand that the Absolute Truth can be a person and have personal activities. This is a very difficult subject matter, and unless one has personal understanding of the Absolute Truth, there is no meaning to devotion. Service or devotion cannot be offered to anything impersonal. Service must be offered to a person.
One may take to the system of understanding the Absolute Truth by one's own imperfect sensory speculation, or one may try to realize the self by the mystic yoga process; but whatever one may do, unless he comes to the point of surrendering to the Supreme Personality of Godhead, no process can give him liberation.
SB 3.25.41, Purport: One cannot surpass the cycle of birth and death unless one is favored by the Supreme Personality of Godhead. The same concept is confirmed herewith: one may take to the system of understanding the Absolute Truth by one's own imperfect sensory speculation, or one may try to realize the self by the mystic yoga process; but whatever one may do, unless he comes to the point of surrendering to the Supreme Personality of Godhead, no process can give him liberation. One may ask if this means that those who are undergoing so much penance and austerity by strictly following the rules and regulations are endeavoring in vain.
The Lord says that by yoga practice one can make progress towards understanding the Absolute Truth, the Supreme Personality of Godhead.
SB 3.28.1, Purport: The yoga process explained by Lord Kapiladeva in this chapter is authorized and standard, and therefore these instructions should be followed very carefully. To begin, the Lord says that by yoga practice one can make progress towards understanding the Absolute Truth, the Supreme Personality of Godhead. In the previous chapter it has been clearly stated that the desired result of yoga is not to achieve some wonderful mystic power. One should not be at all attracted by such mystic power, but should attain progressive realization on the path of understanding the Supreme Personality of Godhead.
A person trained to the stage of understanding the Absolute Truth is a brāhmaṇa, and when such a brāhmaṇa is veda jña, he understands the purpose of Veda.
SB 3.29.31, Purport: Unless there is such a division of the social orders in human society, including the intelligent class, the martial class, the mercantile class and the laborer class, there is always confusion as to who is to work for what purpose. A person trained to the stage of understanding the Absolute Truth is a brāhmaṇa, and when such a brāhmaṇa is veda jña, he understands the purpose of Veda. The purpose of Veda is to understand the Absolute.
SB 3.32.31, Translation:
My dear respectful mother, I have already described the path of understanding the Absolute Truth, by which one can come to understand the real truth of matter and spirit and their relationship.
SB Canto 4
The lord was sitting on a mattress of straw because such a sitting place is accepted by persons who are practicing austerities to gain understanding of the Absolute Truth.
SB 4.6.37, Purport: The lord was sitting on a mattress of straw because such a sitting place is accepted by persons who are practicing austerities to gain understanding of the Absolute Truth. In this verse it is specifically mentioned that he was speaking to the great sage Nārada, a celebrated devotee. Nārada was asking Lord Śiva about devotional service, and Śiva, being the topmost Vaiṣṇava, was instructing him.
Factual understanding of the Absolute Truth, who is the Supreme Person, cannot be obtained by any process other than devotional service.
SB 4.9.13, Purport: The same concept is expressed here by Dhruva Mahārāja. He states that before seeing the transcendental form of the Lord, he had experienced only the varieties of material forms, which are counted at one engages in the devotional service of the Lord, it is impossible to understand the ultimate form of the Lord. This is also confirmed in the Bhagavad-gītā (18.55). Bhaktyā mām abhijānāti: factual understanding of the Absolute Truth, who is the Supreme Person, cannot be obtained by any process other than devotional service.
The impersonal Brahman realization is a partial understanding of the Absolute Truth, Dhruva Mahārāja offers his respectful obeisances.
SB 4.9.16, Purport: Śrīla Viśvanātha Cakravartī Ṭhākura describes that this impersonal feature, or Brahman manifestation, of the Supreme Lord is meant for persons who are essentially very advanced but still not able to understand the personal features or variegatedness of the spiritual world. Such devotees are known as jñāna-miśra-bhaktas, or devotees whose devotional service is mixed with empiric knowledge. Because the impersonal Brahman realization is a partial understanding of the Absolute Truth, Dhruva Mahārāja offers his respectful obeisances.
In the brāhmaṇa stage, one's understanding of the Absolute Truth is mainly based on the impersonal view.
SB 4.21.37, Purport: When a person understands his pure identity, brahma jānāti, he immediately becomes a brāhmaṇa. In the brāhmaṇa stage, one's understanding of the Absolute Truth is mainly based on the impersonal view. When a brāhmaṇa, however, rises to the platform of personal understanding of the Supreme Godhead, he becomes a Vaiṣṇava. A Vaiṣṇava is transcendental even to a brāhmaṇa.
SB Canto 5
Unintelligent men with a poor fund of knowledge cannot understand Bhagavān, Brahman or Paramātmā, but after studying the Vedas and attaining the understanding of the Absolute Truth, the Supreme Personality of Godhead, one is supposed to be on the platform of perfect knowledge.
SB 5.11.2, Purport: Bahūnāṁ janmanām ante jñānavān māṁ prapadyate: (BG 7.19) after many births, one who is actually in knowledge surrenders unto Kṛṣṇa. The conclusion is that unintelligent men with a poor fund of knowledge cannot understand Bhagavān, Brahman or Paramātmā, but after studying the Vedas and attaining the understanding of the Absolute Truth, the Supreme Personality of Godhead, one is supposed to be on the platform of perfect knowledge.
If a person does not come to the conclusion that he has nothing to do with any kind of material happiness, he cannot come to the platform of understanding the Absolute Truth, or tattva jñāna.
SB 5.11.3, Purport: If a person does not come to the conclusion that he has nothing to do with any kind of material happiness, he cannot come to the platform of understanding the Absolute Truth, or tattva jñāna. Karmīs, jñānīs and yogīs are after some material elevation. The karmīs work hard day and night for some bodily comfort, and the jñānīs simply speculate about how to get out of the entanglement of karma and merge into the Brahman effulgence.
SB 5.18.36, Translation:
By manipulating a fire-generating stick, great saints and sages can bring forth the fire lying dormant within wood. In the same way, O Lord, those expert in understanding the Absolute Truth try to see You in everything—even in their own bodies. Yet you remain concealed. You are not to be understood by indirect processes involving mental or physical activities. Because You are self-manifested, only when You see that a person is wholeheartedly engaged in searching for You do You reveal Yourself. Therefore I offer my respectful obeisances unto You.
SB Canto 7
After wandering through many varieties of life on many planetary systems, when one comes to the real understanding of the Absolute Truth by the grace of a devotee, one surrenders to the Supreme Personality of Godhead.
SB 7.6.20-23, Purport: The process of surrender in a devotional attitude is accepted by a fortunate living being. After wandering through many varieties of life on many planetary systems, when one comes to the real understanding of the Absolute Truth by the grace of a devotee, one surrenders to the Supreme Personality of Godhead, as confirmed in Bhagavad-gītā (bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19)).
At the present time there are many educational institutions for training and technology, but such knowledge has nothing to do with understanding of the Absolute Truth.
SB 7.12.13-14, Purport: Guru-kula, or the reformatory educational institution, should be used only to understand Vedic knowledge. At the present time there are many educational institutions for training and technology, but such knowledge has nothing to do with understanding of the Absolute Truth. Technology, therefore, is meant for the śūdras, whereas the Vedas are meant for the dvijas. Consequently this verse states, dvijo 'dhītyāvabudhya ca trayīṁ sāṅgopaniṣadam. At the present time, in the age of Kali, practically everyone is a śūdra, and no one is a dvija.
SB Canto 8
In this age of Kali, so many gurus have sprung up, and because they do not refer to the śruti-smṛti-purāṇādi-pañcarātrika-vidhi, they are creating a great disturbance in the world in regard to understanding the Absolute Truth.
SB 8.12.10, Purport: Without understanding the Supreme Personality of Godhead in this way, one only creates a disturbance. In this age of Kali, so many gurus have sprung up, and because they do not refer to the śruti-smṛti-purāṇādi-pañcarātrika-vidhi, they are creating a great disturbance in the world in regard to understanding the Absolute Truth. However, those who follow the pāñcarātrikī-vidhi under the guidance of a proper spiritual master can understand the Absolute Truth.
SB Canto 10.1 to 10.13
As long as one is under an impersonal understanding of the Absolute Truth, he is not in pure knowledge, but must still struggle for pure knowledge.
SB 10.1.43, Purport: Surrender unto the supreme form is the result of bhakti. This bhakti, or understanding of one's own position, is the complete liberation. As long as one is under an impersonal understanding of the Absolute Truth, he is not in pure knowledge, but must still struggle for pure knowledge. Kleśo 'dhikataras teṣām avyaktāsakta-cetasām (BG 12.5). Although one may be spiritually advanced, if one is attached to the impersonal feature of the Absolute Truth one must still work very hard, as indicated by the words kleśo 'dhikataraḥ, which mean "greater suffering."
Sri Caitanya-caritamrta
CC Adi-lila
As long as materialistic scientists and philosophers do not come to the right conclusion, certainly they will hover above the material field, bereft of proper understanding of the Absolute Truth.
CC Adi 6.14-15, Purport: For one who does not understand the power of the Supreme Personality of Godhead or His diverse energies because of not knowing the relationship between the source of the energies and the energies themselves, there is always a chance of error, which is known as vivarta. As long as materialistic scientists and philosophers do not come to the right conclusion, certainly they will hover above the material field, bereft of proper understanding of the Absolute Truth.
CC Adi 7.111, Translation:
“According to direct understanding, the Absolute Truth is the Supreme Personality of Godhead, who has all spiritual opulences. No one can be equal to or greater than Him."
The Lord is by nature the reservoir of all pleasures, and because He wants to enjoy pleasure, there must be energies to give Him pleasure or supply Him the impetus for pleasure. This is the perfect philosophical understanding of the Absolute Truth.
CC Adi 7.116, Purport: The basic principle for the existence of the living entities is called cid-vilāsa, or spiritual pleasure. The omnipotent Lord displays His pleasure potency as the living entities. The Lord is described in the Vedānta-sūtra (1.1.12) as ānanda-mayo ’bhyāsāt. He is by nature the reservoir of all pleasures, and because He wants to enjoy pleasure, there must be energies to give Him pleasure or supply Him the impetus for pleasure. This is the perfect philosophical understanding of the Absolute Truth.
Partial realization of the Absolute Truth as impersonal Brahman denies the complete opulences of the Lord. This is a hazardous understanding of the Absolute Truth.
CC Adi 7.140, Purport: Partial realization of the Absolute Truth as impersonal Brahman denies the complete opulences of the Lord. This is a hazardous understanding of the Absolute Truth. Unless one accepts all the features of the Absolute Truth—namely impersonal Brahman, localized Paramātmā and ultimately the Supreme Personality of Godhead—one's knowledge is imperfect. Śrīpāda Rāmānujācārya, in his Vedārtha-saṅgraha, says, jñānena dharmeṇa svarūpam api nirūpitam, na tu jñāna-mātraṁ brahmeti katham idam avagamyate.
CC Madhya-lila
The Supreme Personality of Godhead is the last word in understanding the Absolute Truth, Brahman.
CC Madhya 6.139, Purport: The greatest of everything is Śrī Kṛṣṇa. Lord Kṛṣṇa states in the Bhagavad-gītā (15.15), vedaiś ca sarvair aham eva vedyaḥ: "By all the Vedas, I am to be known." In Śrīmad-Bhāgavatam (1.2.11) it is said that the Absolute Truth is understood in three phases—namely, Brahman, Paramātmā and Bhagavān, the Supreme Personality of Godhead (brahmeti paramātmeti bhagavān iti śabdyate). Thus the Supreme Personality of Godhead is the last word in understanding the Absolute Truth, Brahman.
Paramātmā realization—realization of the plenary expansion of the Absolute Truth within everyone's heart—is also an incomplete understanding of the Absolute Truth.
CC Madhya 8.90, Purport: Impersonal realization of the Absolute Truth is certainly transcendental, but this does not mean that one who has attained this realization can understand the sac-cid-ānanda form of the Lord. Similarly, Paramātmā realization—realization of the plenary expansion of the Absolute Truth within everyone's heart—is also an incomplete understanding of the Absolute Truth. Even a devotee of the Personality of Godhead Nārāyaṇa cannot actually understand the transcendental attractive features of Kṛṣṇa.
CC Madhya 20.157, Translation:
“There are three kinds of spiritual processes for understanding the Absolute Truth—the processes of speculative knowledge, mystic yoga and bhakti-yoga. According to these three processes, the Absolute Truth is manifested as Brahman, Paramātmā or Bhagavān."
"Śūdras and women who are chaste and sincerely interested in understanding the Absolute Truth are qualified to be initiated with the pāñcarātrika-mantras."
CC Madhya 24.331, Purport: "Śūdras and women who are chaste and sincerely interested in understanding the Absolute Truth are qualified to be initiated with the pāñcarātrika-mantras." This is confirmed by Lord Kṛṣṇa in the Bhagavad-gītā (9.32):
- māṁ hi pārtha vyapāśritya ye ‘pi syuḥ pāpa-yonayaḥ
- striyo vaiśyās tathā śūdrās te ‘pi yānti parāṁ gatiṁ
"O son of Pṛthā, those who take shelter in Me, though they be of lower birth—women, vaiśyas (merchants) and śūdras (workers)—can attain the supreme destination."
One must also know the Lord's personal feature. That is complete understanding of the Absolute Truth.
CC Madhya 25.33, Purport: If we simply take one side of the Supreme Personality of Godhead—His impersonal effulgence—that one side does not fully explain the Absolute Truth. Impersonal appreciation of the Absolute Truth is one-sided and incomplete. One should also accept the other side, the personal side—Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). One should not be satisfied simply by understanding the Brahman feature of the Personality of Godhead. One must also know the Lord's personal feature. That is complete understanding of the Absolute Truth.
As explained by Śrī Caitanya Mahāprabhu, Śrī Kṛṣṇa has His eternal, blissful form that is full of knowledge, and all Vaiṣṇava ācāryas accept this. That is the proper understanding of the Absolute Truth.
CC Madhya 25.35, Purport: Due to this offensive understanding, they cannot recognize that Śrī Kṛṣṇa's personal form is transcendental, not material. Their conclusion is a great offense at the lotus feet of the Lord. As explained by Śrī Caitanya Mahāprabhu, Śrī Kṛṣṇa has His eternal, blissful form that is full of knowledge, and all Vaiṣṇava ācāryas accept this. That is the proper understanding of the Absolute Truth.
Brahmā realized that the form of the Lord is completely spiritual. This is certainly a better understanding of the Absolute Truth than the impersonal understanding.
CC Madhya 25.36, Purport: This is a quotation from Śrīmad-Bhāgavatam (3.9.3). This verse was spoken by Lord Brahmā, who perfectly realized the Supreme Personality of Godhead after meditating upon the Lord within the water of the Garbhodaka Ocean. Brahmā realized that the form of the Lord is completely spiritual. This is certainly a better understanding of the Absolute Truth than the impersonal understanding.
Spiritual knowledge means fully understanding the Absolute Truth in three features—impersonal Brahman, localized Paramātmā and the all-powerful Supreme Personality of Godhead.
CC Madhya 25.103, Purport: Spiritual knowledge means fully understanding the Absolute Truth in three features—impersonal Brahman, localized Paramātmā and the all-powerful Supreme Personality of Godhead. Ultimately when one takes shelter at the lotus feet of the Supreme Personality of Godhead and engages in the Lord's service, the resultant knowledge is called vijñāna, special knowledge, or the practical application of spiritual knowledge.
Other Books by Srila Prabhupada
Krsna, The Supreme Personality of Godhead
Understanding of the Absolute Truth progresses in three features—impersonal Brahman, Paramātmā localized in everyone's heart, and, at last, the Supreme Personality of Godhead, Kṛṣṇa.
Krsna Book 87: One is called karma-kāṇḍa, or activities under Vedic injunction, which gradually purify one to understand his real position; the next is jñāna-kāṇḍa, the process of understanding the Absolute Truth by speculative methods; and the third is upāsanā-kāṇḍa, or worship of the Supreme Personality of Godhead and sometimes of the demigods also.
Krsna Book 87: The Vedas deal with three departments of activities. One is called karma-kāṇḍa, or activities under Vedic injunction, which gradually purify one to understand his real position; the next is jñāna-kāṇḍa, the process of understanding the Absolute Truth by speculative methods; and the third is upāsanā-kāṇḍa, or worship of the Supreme Personality of Godhead and sometimes of the demigods also. The worship of the demigods recommended in the Vedas is ordered with the understanding of the demigods' relationship to the Personality of Godhead.
Their discussion was on the subject matter of understanding the Absolute Truth, Brahman.
Krsna Book 87: The great sage Nārāyaṇa began to speak. "My dear Nārada," He said, "I shall tell you a story which took place long, long ago. There was a great meeting of the denizens of the heavenly planets, and almost all the important brahmacārīs, such as the four Kumāras—Sanandana, Sanaka, Sanātana and Sanat-kumāra—attended. Their discussion was on the subject matter of understanding the Absolute Truth, Brahman. You were not present at that meeting because you had gone to see My expansion Aniruddha, who lives on the island of Śvetadvīpa. In this meeting, all the great sages and brahmacārīs very elaborately discussed the point about which you have asked Me, and their discussion was very interesting. It was so delicate that even the Vedas were unable to answer the intricate questions raised."
Renunciation Through Wisdom
These dry, empirical discussions fall far short of their objective: a complete understanding of the Absolute Truth.
Renunciation Through Wisdom 1.7: In the Māyāvāda school of philosophy, discussions on pure knowledge can throw some light on the real nature of the Absolute Truth, but they are unable to fully reveal the esoteric and personal aspects of the Supreme Absolute Being. These dry, empirical discussions fall far short of their objective: a complete understanding of the Absolute Truth. Therefore only if leaders like Mahatma Gandhi strive to realize the Supreme Absolute Person-not a formless energy—can they truly benefit human society.
Arguments and debates are totally inadequate means for understanding the Supreme Absolute Truth.
Renunciation Through Wisdom 5.1: Those who have been blessed by the spiritual master and the Supreme Lord can easily see through this foolish concept and abstain from futile, time-wasting debates. The process of surrender gradually reveals the wonderful glories of the Supreme Lord. Puny human attempts to comprehend such topics will merely end in confusion. The Supreme Lord manifests Himself to the devotee in proportion to the devotee's service attitude and surrender. Arguments and debates are totally inadequate means for understanding the Supreme Absolute Truth.
Narada-bhakti-sutra (sutras 1 to 8 only)
There are different processes of understanding the Absolute Truth, but if a person wants to understand the Supreme Lord as He is, he has to take to the process of bhakti-yoga.
Narada Bhakti Sutra 1, Purport: Bhakti is so sublime that only through bhakti can one understand the constitutional position of the Lord. That is clearly stated in the Bhagavad-gītā (18.55): bhaktyā mām abhijānāti. "One can understand the Supreme Lord through devotional service, and by no other process." There are different processes of understanding the Absolute Truth, but if a person wants to understand the Supreme Lord as He is, he has to take to the process of bhakti-yoga. There are other mystic processes, such as karma-yoga, jñāna-yoga, and dhyāna-yoga, but it is not possible to understand the Supreme Lord, the Personality of Godhead, except through His devotional service.
Lectures
Bhagavad-gita As It Is Lectures
Bhagavān is the ultimate understanding of the Absolute Truth.
Lecture on BG 2.2 -- London, August 3, 1973: Bhagavān means who is full with six kinds of opulence, aiśvarya: the richest, the most famous, the most learned, the most beautiful, the most strong, and the most renouncer. He's Bhagavān. So Bhagavān is the ultimate understanding of the Absolute Truth. Just like when you feel temperature... Just like we feel temperature from the sunshine, heat. And light. The sun is giving heat and light. We enjoy the light and heat. But if you trace wherefrom this heat and light is coming, then you go to the sun planet. That is localized. That is not impersonal.
Brahman understanding, impersonal understanding of the Absolute Truth, is imperfect understanding, partial understanding. It is not full understanding.
Lecture on BG 2.2 -- London, August 3, 1973: And again, if you enter into the sun planet, then you will see the sun-god, Vivasvan. So we should not conclude final simply by heat and light. So Brahman understanding, impersonal understanding of the Absolute Truth, is imperfect understanding, partial understanding. It is not full understanding. Full understanding is Bhagavān. Therefore it is stated here, śrī-bhagavān uvāca. There cannot be any mistake. That is final.
Knowledge means the end of knowledge should be up to the understanding of the Absolute Truth, the original source of everything. Absolute.
Lecture on BG 2.9 -- Auckland, February 21, 1973: So the brāhmaṇas' duty is to give education, intelligence, up to the understanding of the Supreme Absolute Truth, Brahman. The Absolute Truth is called Brahman. So one who knows Brahman or the Absolute Truth... Knowledge means the end of knowledge should be up to the understanding of the Absolute Truth, the original source of everything. Absolute. Not relative. Relative truth, everyone knows, but when one comes to the point of understanding the Absolute Truth, the original source of everything... There must be original source of everything.
The Vedānta philosophy says that this human form of life is meant for understanding the Absolute Truth.
Lecture on BG 2.9 -- Auckland, February 21, 1973: The Vedānta philosophy describes Brahman. The first aphorism in the Vedānta philosophy is called athāto brahma jijñāsā. The Vedānta philosophy says that this human form of life is meant for understanding the Absolute Truth. One must be... Human being must be interested to know the Absolute Truth. That is perfection of human life. Because in the cats' and dogs' life... Unfortunately, at the present moment, people do not know what is the distinction between cats and dogs and a human being.
The Vedānta-sūtra says, "Now this human form of life is meant for understanding the Absolute Truth, what is the original cause of everything."
Lecture on BG 2.9 -- Auckland, February 21, 1973: So developed consciousness means to understand the Absolute Truth. That is the special function of the human being. Therefore the Vedānta-sūtra says, "Now this human form of life is meant for understanding the Absolute Truth, what is the original cause of everything." Because there must be some cause. That is education. Just like your appearance is caused by your father. Your father's appearance is caused by his father.
"Out of many millions of men, one may try to make his life successful, understanding the Absolute Truth."
Lecture on BG 2.23 -- Hyderabad, November 27, 1972: We cannot understand how great He is! That is our folly. We are simply calculating: "He may be one inch greater than me. Or one foot greater than me." That is mental speculation. Therefore Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye: (BG 7.3) "Out of many millions of men, one may try to make his life successful, understanding the Absolute Truth." And yatatām api siddhānāṁ kaścin māṁ vetti tattvataḥ (BG 7.3).
Both can be applied in the understanding of the Absolute Truth. First thing, He has no quality. He has no quality means He has no material quality. He has no material quality.
Lecture on BG 4.1 -- Montreal, August 24, 1968: So both can be applied in the understanding of the Absolute Truth. How? First thing, He has no quality. He has no quality means He has no material quality. He has no material quality. In the Vedic literature it is said that apāṇi pādo javano grahītā. The Absolute Truth has no hands or legs, but He accepts everything. Now this acceptance, suppose if you are giving me something, if I accept, then it is supposed that I have got hands or I have got senses.
Without understanding the Absolute Truth, we are simply spoiling our opportunity of this human life.
Lecture on BG 4.1 -- Delhi, November 10, 1971: So if we improve the method of eating, sleeping and sexual intercourse, and defending, then we don't go beyond the animal propensities. We have got higher intelligence, higher consciousness, not to improve the method of eating, sleeping, mating and defending, but to understand the Absolute Truth. Therefore, without understanding the Absolute Truth, we are simply spoiling our opportunity of this human life.
Brāhmaṇa means he has got sufficient knowledge even up to the understanding of the Absolute Truth.
Lecture on BG 4.13 -- Bombay, April 2, 1974: Brāhmaṇa means the most intellectual, most intelligent person. Intelligent means one who knows, who has got sufficient knowledge. So brāhmaṇa means he has got sufficient knowledge even up to the understanding of the Absolute Truth. Brahma jānātīti brāhmaṇaḥ. So that is first-class men, brāhmaṇa. So intellectuals or very intelligent class of men, these are everywhere, all over the world.
Bhakti, this Kṛṣṇa consciousness, is gradually developed in realizing, understanding the Supreme Absolute Truth, pareśānubhavaḥ.
Lecture on BG 6.21-27 -- New York, September 9, 1966: By Kṛṣṇa consciousness, we shall gradually develop our intelligence, real intelligence. Then we shall naturally like to enjoy that spiritual happiness. And as we make progress and get taste of spiritual happiness, so proportionately we give up the taste of this material happiness. Bhaktiḥ pareśānubhavo viraktir anyatra syāt (SB 11.2.42). Bhakti, this Kṛṣṇa consciousness, is gradually developed in realizing, understanding the Supreme Absolute Truth, pareśānubhavaḥ.
The person is the ultimate understanding of the Absolute Truth, not the impersonal feature.
Lecture on BG 7.1 -- Ahmedabad, December 13, 1972: Kṛṣṇa says that "The brahmajyoti, impersonal Brahman, that is situated upon Me." Ahaṁ pratiṣṭhā. Just like we are sitting on this platform. This is pratiṣṭhā. Similarly, the brahmajyoti is situated on the person of Kṛṣṇa. The person is the ultimate understanding of the Absolute Truth, not the impersonal feature. That is preliminary understanding or imperfect understanding. There is brahmajyoti. Just like we are experiencing the sunshine. The sunshine is also experience of the sun-god, but it is imperfect understanding. It is not perfect understanding.
Brahman understanding of the Absolute Truth is partial. It is not samagra, means not the complete.
Lecture on BG 7.1 -- Hyderabad, August 22, 1976: So Brahman understanding is not samagra, not asaṁśayam. Here it is said asaṁśayaṁ samagram. Brahman understanding of the Absolute Truth is partial. It is not samagra, means not the complete. Complete knowledge of Absolute is not brahma-jñāna. Just like the example is just like we are experiencing daily this sunshine. But understanding of the sunshine is not complete understanding of the sun. Very nice example.
This Kṛṣṇa consciousness movement is meant for understanding the Absolute Truth in complete, without any doubt, and without any incompleteness.
Lecture on BG 7.1-3 -- Paris, June 13, 1974: So our, this Kṛṣṇa consciousness movement is meant for understanding the Absolute Truth in complete, without any doubt, and without any incompleteness. This is also confirmed in the Eighteenth Chapter, that if you want to know God in completeness and without any doubt, then you have to take to bhakti-yoga process.
Some intelligent class of men, they are working day and night about understanding the Absolute Truth or the truth.
Lecture on BG 7.2 -- London, March 10, 1975: Now it has been developed at the present moment, so many. But if you again connect all of them, they will come to the same categories or divisions. Some intelligent class of men, they are working day and night about understanding the Absolute Truth or the truth. Just like the theosophists, the philosophers, the theologists, the scientists, so many brain workers, they are working to discover better way of life, how the human society should be more and more happy.
So long there is influence of māyā, he is lost of real knowledge. But in spite of that, if he makes progress in understanding the Absolute Truth, then, after many births, not in one birth, when he comes to the actual point of knowledge, that Kṛṣṇa is everything, he surrenders.
Lecture on BG 7.11-13 -- Bombay, April 5, 1971: Here it is said that māyayāpahṛta-jñānāḥ. So long there is influence of māyā, he is lost of real knowledge. But in spite of that, if he makes progress in understanding the Absolute Truth, then, after many births, not in one birth—bahūnāṁ janmanām ante (BG 7.19)—when he comes to the actual point of knowledge, that Kṛṣṇa is everything, vāsudevaḥ sarvam iti, prapadyante (BG 7.19), he surrenders. That means to surrender unto Kṛṣṇa is the ultimate goal of all knowledge, all activities, all tapasya, all yoga. If one does not reach that point, then he is simply wasting his time and energy.
So simply if we give up this foolish process of understanding the Absolute Truth by my own attempt, we, if we give up and we become submissive...\. Submissive means we must know our imperfectness.
Lecture on BG 9.15 -- New York, December 1, 1966: Everyone is thinking that "Why shall I accept any authority? I shall think myself what I am and what is my duty." This is going on. But this is not the Vedic process. The Vedic process is to śravaṇam. So simply if we give up this foolish process of understanding the Absolute Truth by my own attempt, we, if we give up and we become submissive... Yes. Submissive means we must know our imperfectness.
There are three different processes for understanding the Absolute Truth: nyāya-prasthāna, śruti-prasthāna, smṛti-prasthāna.
Lecture on BG 13.5 -- Paris, August 13, 1973: The Brahma-sūtra, or Vedānta-sūtra, is called nyāya-prasthāna. There are three different processes for understanding the Absolute Truth: nyāya-prasthāna, śruti-prasthāna, smṛti-prasthāna. Brahma-sūtra is nyāya-prasthāna. Nyāya-prasthāna means everything, all the sūtras and codes, are there with full reasoning. Hetumadbhir viniścita. And whatever Brahma-sūtra says, that is viniścita, means ascertained. There is no doubt.
Our life should be utilized for understanding the Absolute Truth, not for economic development.
Lecture on BG 13.8-12 -- Bombay, October 2, 1973: The human life should be utilized for understanding the Absolute Truth. The next paragraph, that describes how one can understand the Absolute Truth. Amānitvam adambhitvam ahiṁsā kṣāntir ārjavam. So our life should be utilized for understanding the Absolute Truth, not for economic development. Economic development, what is already destined, you cannot improve less or more. It is already settled up.
Sūtra means code, and Brahman means the Supreme Absolute Truth. Understanding of the absolute truth in code words, and the explanation... A code word requires explanation.
Lecture on BG 16.9 -- Hawaii, February 5, 1975: The Vedic evidence is very chronologized in the Vedānta-sūtra. He especially mentioned, brahma-sūtra-padaiḥ. Brahma-sūtra means Vedānta-sūtra. Vedānta-sūtra means the summary of all Vedic knowledge. The Vedic knowledge is given in codes. That is called Brahma-sūtra. Sūtra means code, and Brahman means the Supreme Absolute Truth. Understanding of the absolute truth in code words, and the explanation... A code word requires explanation.
Human life is meant for understanding the absolute truth, God, the background of everything.
Lecture on BG 16.9 -- Hawaii, February 5, 1975: This is Vedānta, beginning. So therefore human life is meant for understanding the absolute truth, God, the background of everything. Immediately answer is there: "The Brahman means janmādy asya yataḥ (SB 1.1.1), the origin of everything." That is Brahman, origin of everything. There must be something origin. That is consciousness.
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.
Lecture on BG 18.41 -- Stockholm, September 7, 1973: 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
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.
Lecture on SB 1.1.3 -- London, August 19, 1971: 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.
According to our angle of vision, somebody is understanding the Absolute Truth as impersonal Brahman, somebody is understanding the Absolute Truth as localized Paramātmā. That is highest realization, Bhagavān, the Supreme Personality of Godhead.
Lecture on SB 1.2.8 -- Bombay, December 26, 1972: 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.
The Vedic system is so organized that people may satisfy the bodily necessities of life, at the same time, he may progress in Kṛṣṇa consciousness for understanding the Absolute Truth.
Lecture on SB 1.2.10 -- Vrndavana, October 21, 1972: The aim of your life is tattva-jijñāsā. You should not forget that. Therefore the Vedic system is so organized that people may satisfy the bodily necessities of life, at the same time, he may progress in Kṛṣṇa consciousness for understanding the Absolute Truth. That is Vedic system. Not one-sided. There is sufficient concession for our sense gratification, but we should not forget our real business of life, athāto brahma jijñāsā.
The whole Vedic literature, Vedic knowledge is meant for understanding the Absolute Truth.
Lecture on SB 1.2.10 -- Bombay, December 28, 1972: Life should be engaged simply for tattva-jijñāsā, to understand the Absolute Truth. The whole Vedic literature, Vedic knowledge is meant for understanding the Absolute Truth. Kṛṣṇa says, vedaiś ca sarvair aham eva vedyam (BG 15.15). The purpose of studying Veda means to understand Kṛṣṇa. And vedānta-vit.
Bhagavān is the ultimate, the last word in the understanding of the Absolute Truth.
Lecture on SB 1.2.11 -- Vrndavana, October 22, 1972: So here we find that the Absolute Truth is realized as Brahman, Paramātmā and Bhagavān. Bhagavān is the ultimate, the last word in the understanding of the Absolute Truth. Unless you come to the point of Bhagavān, the Supreme Personality of Godhead, Kṛṣṇa... Bhagavān means original Bhagavān is Kṛṣṇa. Kṛṣṇas tu bhagavān svayam (SB 1.3.28). All other Bhagavāns, They are expansions, plenary or part of the plenary expansion of Bhagavān, Kṛṣṇa.
Rūpa Gosvāmī has given us the formula that if you have got little faith in for understanding the Absolute Truth, Bhagavān, then associate with sādhu.
Lecture on SB 1.2.12 -- Vrndavana, October 23, 1972: Tat śraddadhānāḥ munayaḥ. So śraddadhānāḥ, Rūpa Gosvāmī has given us the formula that if you have got little faith in for understanding the Absolute Truth, Bhagavān, then ādau śraddhā tataḥ sādhu-saṅgaḥ (Cc. Madhya 23.14-15), associate with sādhu. Who is sādhu? Sādhu means devotee. Kṛṣṇa says, api cet su-durācāro bhajate mām ananya-bhāk, sādhur eva sa mantavyaḥ (BG 9.30). He's sādhu.
That is the last word, Supreme Personality of Godhead, in the matter of understanding the Absolute Truth.
Lecture on SB 1.2.12 -- Delhi, November 18, 1973: 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.
Brahma-darśanam means the preliminary understanding of the Absolute Truth.
Lecture on SB 1.2.24 -- Los Angeles, August 27, 1972: So anyway, brahma-darśanam. Brahma-darśanam means the preliminary understanding of the Absolute Truth. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). In the preliminary understanding, impersonal Brahman is realized; and if you make further progress, then you are, you realize the localized aspect, Paramātmā. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). In your heart you will see.
The first understanding of the Absolute Truth is impersonal Brahman, brahma-darśanam.
Lecture on SB 1.2.24 -- Los Angeles, August 27, 1972: Ordinary men, those who are in the sunshine, they cannot understand what is the temperature in the sun globe. And even if you go nearer to the sun globe, it is very difficult to enter into the, within the planet. Similarly, the first understanding of the Absolute Truth is impersonal Brahman, brahma-darśanam. Then, if you can make further progress, then you will see that Absolute Truth within your heart by yoga system.
Our aim of life, the human form of life, is meant for understanding the Absolute Truth.
Lecture on SB 1.2.24 -- Los Angeles, August 27, 1972: So Kṛṣṇa will give you opportunity to remain naked, become animals, trees, like that. So that is not our aim of life. Our aim of life, the human form of life, is meant for understanding the Absolute Truth: athāto brahma jijñāsā. That is the Vedānta-sūtra says. Brahma—what is brahma? What is Absolute Truth? This inquisitiveness must be there in human life, then it is human being. Otherwise, he is animal.
The Absolute Truth, when it is realized by our limited understanding, the Absolute Truth appears as nirviśeṣa, impersonal Brahman.
Lecture on SB 1.2.28-29 -- Vrndavana, November 8, 1972: 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.
These three millions mahātmās, those who are engaged, they may be, some of them may be impersonalists, some of them may be yogis, some of them are devotees. That doesn't matter, because they are also engaged in understanding the Absolute Truth.
Lecture on SB 1.5.11 -- New Vrindaban, June 10, 1969: Three millions persons who are in renounced order of... Sādhu, they are called sādhu. They do not come. So these three millions mahātmās, those who are engaged, they may be, some of them may be impersonalists, some of them may be yogis, some of them are devotees. That doesn't matter, because they are also engaged in understanding the Absolute Truth. The impersonalist, they're in the beginning stage, but they are not materialists. They are not materialists. They are trying to understand the Absolute Truth.
According to their capacity of understanding, the Absolute Truth, God, is revealed, either as impersonal Brahman or localized Paramātmā or Bhagavān.
Lecture on SB 1.8.28 -- Los Angeles, April 20, 1973: The ultimate issue is Bhagavān. So ye yathā māṁ prapadyante (BG 4.11). Now He's equal to everyone. It is up to the devotees or persons who are trying to understand the Supreme Absolute Truth. According to their capacity of understanding, the Absolute Truth, God, is revealed, either as impersonal Brahman or localized Paramātmā or Bhagavān. It is up to me.
Those who are in the sattva-guṇa, they are fit for understanding the Absolute Truth.
Lecture on SB 3.25.1 -- Bombay, November 1, 1974: So we cannot understand the Absolute Truth or the Supreme Person by mental speculation. That is not possible, especially when we are under the influence of the three modes of material nature because material nature is divided into three status: sattva-guṇa, rajo-guṇa, and tamo-guṇa. Those who are in the sattva-guṇa, they are fit for understanding the Absolute Truth. Sattva-guṇa means the brahminical qualification. Satyaṁ śamo damas titikṣā ārjavam, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam (BG 18.42).
Brahman realization is not complete realization of the Absolute Truth. Neither Paramātmā realization is absolute, or the complete understanding of the Absolute Truth.
Lecture on SB 3.25.9 -- Bombay, November 9, 1974: The first is Brahman, impersonal Brahman. The second is localized Paramātmā. And the ultimate is the Supreme Personality of Godhead. So Brahman realization is not complete realization of the Absolute Truth. Neither Paramātmā realization is absolute, or the complete understanding of the Absolute Truth. When you realize Bhagavān, then you understand what is Paramātmā, what is Brahman, and what is Absolute Truth.
That is one portion, partial understanding of the Absolute Truth. So far Brahman is concerned, that is stated in the Bhagavad-gītā.
Lecture on SB 3.25.9 -- Bombay, November 9, 1974: This is Paramātmā. Ekāṁśena sthito jagat (BG 10.42). That is one portion, partial understanding of the Absolute Truth. So far Brahman is concerned, that is stated in the Bhagavad-gītā. Brahmaṇo 'haṁ pratiṣṭhā: "I am the origin of Brahman effulgence." Amṛtasya śāśvatasya ca. This is described. And so far He is concerned, Kṛṣṇa, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7). This is the understanding of Bhagavad-gītā.
The whole process of understanding the Absolute Truth... Absolute Truth means the Supreme Person, the Supreme Being, Absolute. There is no contradictory.
Lecture on SB 3.25.26 -- Bombay, November 26, 1974: So the whole process of understanding the Absolute Truth... Absolute Truth means the Supreme Person, the Supreme Being, Absolute. There is no contradictory. Kṛṣṇa and Kṛṣṇa's name, Kṛṣṇa's form, Kṛṣṇa's activities, Kṛṣṇa's paraphernalia, Kṛṣṇa's attributes—everything Kṛṣṇa. That is called Absolute Truth. There is no difference.
There are two processes of understanding the Absolute Truth. One is called ascending process, or inductive logic, and another process is descending process, or deductive logic.
Lecture on SB 3.25.31 -- Bombay, December 1, 1974: Generally, the Western philosophers, they try to understand the Absolute Truth by the ascending process. There are two processes of understanding the Absolute Truth. One is called ascending process, or inductive logic, and another process is descending process, or deductive logic. So ascending process is based on speculation, and descending process is based on fact.
The impersonal feature of understanding of the Supreme Absolute Truth, it is partial understanding.
Lecture on SB 3.25.36 -- Bombay, December 5, 1974: It is said that "One who is impersonalist, he takes more trouble to come to Me. He will come later on, but it will take some time." The impersonal feature of understanding of the Supreme Absolute Truth, it is partial understanding.
This impersonal understanding of the Absolute Truth is like that. Just like sunshine is impersonal, but the sun-god is person.
Lecture on SB 3.25.36 -- Bombay, December 5, 1974: Everyone will admit this, that simply by seeing, because the sunshine is entering your room from the window, that does not mean you know everything of the sun. Similarly, this impersonal understanding of the Absolute Truth is like that. Just like sunshine is impersonal, but the sun-god is person. If sun-god is not person, how Kṛṣṇa says, imaṁ vivasvate yogaṁ proktavān aham avyayam: (BG 4.1) "This Bhagavad-gītā..."
We are seeing the form of Kṛṣṇa. That is the ultimate understanding of the Absolute Truth.
Lecture on SB 3.25.36 -- Bombay, December 5, 1974: So Kṛṣṇa is... We are seeing the form of Kṛṣṇa. That is the ultimate understanding of the Absolute Truth. Brahmeti paramātmeti bhagavān iti śabdyate.
- vadanti tat tattva-vidas
- tattvaṁ yaj jñānam advayam
- brahmeti paramātmeti
- bhagavān iti śabdyate
- (SB 1.2.11)
So sac-cid-ānanda. The Brahman realization is sat realization, Paramātmā realization is cit realization, and Bhagavān realization means ānanda realization.
Absolute Truth, it cannot be two; but there are different phases of understanding the Absolute Truth.
Lecture on SB 3.26.1 -- Bombay, December 13, 1974: Bhagavān says, atha te sampravakṣyāmi. Sam means samyak, in full, full knowledge, not partial. Atha te sampravakṣyāmi. Pra means prakṛṣṭa-rūpe. Vakṣyāmi. Vakṣyāmi means "I shall speak." Tattvānām. Tattvānām, tattva is one. Absolute Truth, it cannot be two; but there are different phases of understanding the Absolute Truth. Therefore here it is plural number, tattvānām. Tattva is one.
If he persists in knowledge, understanding of the Absolute Truth, then, after many, many births, when he is actually in knowledge, then he surrenders to Kṛṣṇa.
Lecture on SB 3.26.18 -- Bombay, December 27, 1974: "It is too much. Kṛṣṇa is demanding, mām ekaṁ śaraṇaṁ vraja. This is too much." This is not too much; this is the real position. If he is actually advanced in his knowledge... Bahūnāṁ janmanām ante (BG 7.19). That is not attainable in one life. If he persists in knowledge, understanding of the Absolute Truth, then, after many, many births, when he is actually in knowledge, then he surrenders to Kṛṣṇa. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19).
Jñāna, speculative method for understanding the Absolute Truth, as the Māyāvādīs, they are speculating, "This is not, this is not, this is not."
Lecture on SB 5.5.1-2 -- Stockholm, September 7, 1973: You must be completely free. Therefore, bhakti-yoga is enunciated by Rūpa Goswami: anyābhilāṣitā-śūnyam. Anyābhilāṣitā-śūnyam (Brs. 1.1.11). Śūnyam means zero. All kinds of material desires should be made into zero. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy anāvṛtam (CC Madhya 19.167). Jñāna, speculative method for understanding the Absolute Truth, as the Māyāvādīs, they are speculating, "This is not, this is not, this is not." Neti neti. This is jñāna.
This life, the human form of life, is meant for understanding the Absolute Truth. That is life.
Lecture on SB 6.1.17 -- Denver, June 30, 1975: Na te viduḥ svārtha-gatiṁ hi viṣṇum: (SB 7.5.31) the goal of knowledge is to know Viṣṇu, God. That is goal of knowledge. Athāto brahma jijñāsā. Jīvasya tattva-jijñāsā. This life, the human form of life, is meant for understanding the Absolute Truth. That is life. And without trying to understand the Absolute Truth, if we simply are busy how to eat little comfortably, how to sleep little comfortably, or how to have sex little conveniently, these are animal activities.
God is never imperson. Impersonal understanding of the Absolute Truth is the beginning of transcendental knowledge.
Lecture on SB 7.9.9 -- Montreal, July 4, 1968: These qualifications are for person. But He is so great, God is so great, His personality is so great that He transcends all personalities. Parasya puṁso. Parasya means transcendental, and puṁso, the person. God is never imperson. Impersonal understanding of the Absolute Truth is the beginning of transcendental knowledge. But if you make further progress, you will find Him the Supreme Person. The Supreme Person... Just like we offer our humble prayers, govindam ādi-puruṣaṁ. He is the original person.
Sri Caitanya-caritamrta Lectures
Without understanding the Absolute Truth as He is, there is no question of getting out of the clutches of māyā.
Lecture on CC Adi-lila 7.3 -- Mayapur, March 3, 1974: So Kṛṣṇa is so kind that He's preaching about Himself, because without knowing, without understanding the tattva, vetti māṁ tattvataḥ, without understanding the Absolute Truth as He is, there is no question of getting out of the clutches of māyā. Mām eva ye prapadyante māyām etāṁ taranti te (BG 7.14). "One who surrenders unto Me," Kṛṣṇa says, "he can get out of the clutches of māyā." Māyā means this material life.
Kṛṣṇa's personality is more important than His impersonal feature, expansion of His energy. In this way, if we understand, then it is very easy, what is the difference between impersonal and personal understanding of the Absolute Truth.
Lecture on CC Madhya-lila 20.110 -- New York, July 17, 1976: Kṛṣṇa is not impersonal: the original source, brahmaṇo 'haṁ pratiṣṭhā. The sunshine is coming from the sun globe, but the sun globe is more important than the sunshine. Similarly, Kṛṣṇa's personality is more important than His impersonal feature, expansion of His energy. In this way, if we understand, then it is very easy, what is the difference between impersonal and personal understanding of the Absolute Truth.
He says that sanakādye, the Kumāras, the four Kumāras-Sanaka, Sanātana, Sananda, Sanat-kumāra—these four Kumāras, they were vastly learned, and they..., first they preached the philosophical way of understanding the Absolute Truth.
Lecture on CC Madhya-lila 20.367-84 -- New York, December 31, 1966: Now, so far the principal śaktyāveśa avatāras are concerned, as mentioned by Lord Caitanya, now, what are the manifestation of opulences in each of these śaktyāveśa avatāras? He says that sanakādye, the Kumāras, the four Kumāras-Sanaka, Sanātana, Sananda, Sanat-kumāra—these four Kumāras, they were vastly learned, and they..., first they preached the philosophical way of understanding the Absolute Truth. Sanakādye. Later on, they become devoted, devotees, and they have got a sampradāya, or party, they are called Nimbārka-sampradāya. Sanakādye 'jñāna'-śakti. Now we have analyzed that the Supreme Lord has the opulence of knowledge, full knowledge.
"The personality which I am now seeing, that is the highest goal, or the topmost understanding of the Absolute Truth."
Lecture on CC Madhya-lila 25.31-38 -- San Francisco, January 22, 1967: "The personality which I am now seeing, that is the highest goal, or the topmost understanding of the Absolute Truth." Nātaḥ param. There is no beyond. Even if you are in the consciousness of impersonal Brahman, there is far advanced stage. What is that? Or Paramātmā, the Supersoul understanding.
Sri Isopanisad Lectures
Except devotional service, there is no possibility of understanding the Absolute Truth.
Sri Isopanisad, Mantra 13-15 -- Los Angeles, May 18, 1970: "Simply by devotional service one can understand Me." Yāvān yaś cāsmi tattvataḥ. Knowing Him as He is, that is bhakti. So except devotional service, there is no possibility of understanding the Absolute Truth. Any other process means covered. Just like the... You understand the sun planet from here. You are seeing the sun planet, that's a fact, but that does not mean you know what is actually the sun planet is, because you have no access to approach there.
Festival Lectures
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.
Sri Gaura-Purnima Srimad-Bhagavatam 7.9.38 -- Mayapur, March 16, 1976: 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.
General Lectures
Bhagavān understanding is the last word in the understanding of the Absolute Truth, because bhaga means opulence.
Pandal Lecture -- Delhi, November 20, 1971: The Supreme Personality of Godhead is Bhagavan. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The Absolute Truth is realized in three features—Brahman, Paramātmā, Bhagavān. Bhagavān understanding is the last word in the understanding of the Absolute Truth, because bhaga means opulence. There are six kinds of opulences—wealth, strength, reputation, beauty, knowledge, and renunciation.
The Vedānta-sūtra begins with this sūtra, that "Now this human form of life is meant for understanding the Absolute Truth and my relationship with Him."
Lecture -- Bombay, March 18, 1972: The Absolute Truth is described in the Vedānta-sūtra as janmādy asya yataḥ (SB 1.1.1), athāto brahma jijñāsā. The Vedānta-sūtra begins with this sūtra, that "Now this human form of life is meant for understanding the Absolute Truth and my relationship with Him." That is the human mission. The dogs and hogs, they cannot understand what is the aim of life, but in the human form of life we can understand that this form of life is especially meant for understanding the Absolute Truth, or Kṛṣṇa. Kṛṣṇa is the Absolute Truth.
In the Brahma-sūtra it is indicated that the human form of life is meant for understanding the Absolute Truth.
Lecture -- Bombay, March 18, 1972: Kṛṣṇa therefore says in the Bhagavad-gītā, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7). Absolute Truth means the Supreme. In the Brahma-sūtra it is indicated that the human form of life is meant for understanding the Absolute Truth. Athāto brahma jijñāsā. We have to inquire about the Absolute Truth.
Now the human life is meant for understanding the Absolute Truth, jijñāsā.
Tenth Anniversary Address -- Washington, D.C., July 6, 1976: In the beginning of Vedānta it is said that the Absolute Truth is that from whom everything comes. Athāto brahma jijñāsā. This is beginning. Now the human life is meant for understanding the Absolute Truth, jijñāsā. One should inquire what is the Absolute. That is human life, to find out the Absolute Truth. So the next sūtra immediately says that Absolute Truth is that who is the source of everything.
Philosophy Discussions
That personality understanding is the perfect understanding. The Absolute Truth, as it is given in the Śrīmad-Bhāgavatam, is realized in three phases: impersonal Brahman, Paramātmā, and Bhagavān.
Philosophy Discussion on Jacques Maritain: Prabhupāda: Yes. That, that personality understanding is the perfect understanding. The Absolute Truth, as it is given in the Śrīmad-Bhāgavatam, is realized in three phases: impersonal Brahman, Paramātmā, and Bhagavān. Bhagavān is person. So to..., when one comes to Bhagavān understanding, that is the highest perfection. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate: (BG 7.19) after many, many births of cultivating knowledge, one actually is wise, he surrenders to Kṛṣṇa. That is the perfection.
The life is meant for understanding the Absolute Truth. That is the aim of human life.
Philosophy Discussion on Thomas Aquinas: Prabhupāda: This is very good. First of all they must know what is the welfare of the human being. Unfortunately, with advancement of so-called material education, the human society is missing the aim of life. The aim of life is declared openly in the Vedānta philosophy, athāto brahma jijñāsā. This is the aim of human life. In the Bhāgavata it is said, jīvasya tattva-jijñāsā. The life is meant for understanding the Absolute Truth. That is the aim of human life. The whole Vedic civilization is based on this principle. But on account of deviating from the original Vedic civilization, they have dedicated the human form of life in so many unnecessary scientific discoveries, that discovery, which will not give him any relief to the human society.
Conversations and Morning Walks
1969 Conversations and Morning Walks
There are two processes for understanding the Absolute Truth. One is ascending process, and one is descending process.
Radio Interview -- February 12, 1969, Los Angeles: Prabhupāda: Yes. But thing is that there are two processes for understanding the Absolute Truth. One is ascending process, and one is descending process. We accept that descending process. Ascending process means trying to understand the Absolute Truth by dint of one's limited knowledge. Our knowledge... However I may be great, my senses are imperfect.
The real business is tattva-jijñāsā, to understand. The human life is meant for understanding the Absolute Truth.
Room Conversation with Allen Ginsberg -- May 12, 1969, Columbus, Ohio: Prabhupāda: The Bhāgavata says that dharma is not meant for acquiring money. Money is not meant for satisfying senses. Sense gratification should be accepted simply to maintain this body. That's all. The real business is tattva-jijñāsā, to understand. The human life is meant for understanding the Absolute Truth. Jīvasya tattva-jijñāsā naś ceha yat karmabhiḥ. Kāmasya nendriya-pritir labho jīveta yāvatā (SB 1.2.10). Kāmasya, sense gratification, does not mean you have to increase the volume of sense gratification. No. Jīveta yāvatā, you have to accept sense gratification so far as you can live very nicely. The real business is jīvasya tattva-jijñāsā. Every human being should be inquisitive to know the Absolute Truth.
1973 Conversations and Morning Walks
This human life is meant for understanding the Absolute Truth.
Room Conversation -- February 26, 1973, Jakarta: Prabhupāda: Any religion, it doesn't matter. The process should be quest of God. What is God? What is Absolute Truth? Wherefrom everything has come? What is we... what we are? What is our relationship with God? This science. Religion means this science. In the Vedānta-sūtra, it is said, athāto brahma jijñāsā. This human life is meant for understanding the Absolute Truth. Otherwise, what is the difference between cats and dogs and human beings? If simply eating, sleeping, and sex life, and defend is the business of human life, then these things are there in the animal life also. They also eat. They also sleep. They have also sex life, and they also defend according to their capacity.
Nyāya-prasthāna, śruti-prasthāna, smṛti-prasthāna. These are the three ways of understanding the Absolute Truth.
Morning Walk -- May 2, 1973, Los Angeles: Prabhupāda: Everything, logy means science. So theology is also science. Why they reject theology "Yes, you are talking..." What kind of scientist you are? It is a "logy," it is a science. Why you are giving preference to one "logy" to another? What kind of scientist you are? Even though I am talking of theology, why should you reject it? In Vedic knowledge, "logy" is the basic... Nyāya-prasthāna, śruti-prasthāna, smṛti-prasthāna. These are the three ways of understanding the Absolute Truth.
They get relief from material conception of life so much. But that is not full understanding of the Absolute Truth.
Room Conversation with Reporter from Researchers Magazine -- July 24, 1973, London: Prabhupāda: Ahaṁ brahmāsmi. Brahma-bhūtaḥ prasannātmā (BG 18.54). They get relief from material conception of life so much. But that is not full understanding of the Absolute Truth. Therefore they're third class, or in the third grade. The second grade, yogis. They realize Paramātmā, Viṣṇu, within the heart. But the first class are the bhaktas. They talk, personally, just like Arjuna is talking. Arjuna is directly talking with Kṛṣṇa. This is the result of bhakti.
1974 Conversations and Morning Walks
So another thing is that what is the way of understanding the Absolute Truth.
Room Conversation with Russian Orthodox Church Representative -- June 13, 1974, Paris: Yogeśvara: He says the question remains because there are other, very spiritually advanced men who don't accept that idea.
Prabhupāda: No, somebody may be known as spiritually advanced according to the society, but he may not be. So another thing is that what is the way of understanding the Absolute Truth. Let him explain. What is the standard way of understanding Absolute Truth?
1976 Conversations and Morning Walks
Unless he comes to the final understanding of the Absolute Truth, Kṛṣṇa, he'll fall down.
Answers to a Questionnaire from Bhavan's Journal -- June 28, 1976, Vrndavana: Prabhupāda: So one may become liberated even that.... but from that liberated position again he falls down unless he understands the Supreme Person, Kṛṣṇa. Aruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ (SB 10.2.32). Unless he comes to the final understanding of the Absolute Truth, Kṛṣṇa, he'll fall down. Therefore so many Vedantists, they first of all, they give up this world brahma satyaṁ jagan mithyā, this world is false.
Correspondence
1968 Correspondence
In the beginning of Srimad-Bhagavatam, it is stated that great personalities like Brahma become bewildered in the understanding of the Absolute Truth.
Letter to Jadurani -- Montreal 9 July, 1968: Brahma came to Krishna because he has very exalted idea about Krishna, and he was doubtful how his Lord could come into the material world and become a cowherd boy. This incidence is known as Brahma Bemohan lila, or the pastime of bewildering Brahma. In the beginning of Srimad-Bhagavatam, it is stated that great personalities like Brahma become bewildered in the understanding of the Absolute Truth. So sometimes such pastimes are manifested by the Lord in order to teach the so-called mental speculators.
1969 Correspondence
To the neophyte devotees we should issue instruction that there are four stages of understanding the Absolute Truth.
Letter to Satsvarupa -- London 13 December, 1969: I beg to acknowledge receipt of your letter dated December 7, 1969 along with the article of Acyutananda. Your decision not to publish this article is correct. To the neophyte devotees we should issue instruction that there are four stages of understanding the Absolute Truth. The first stage is re-establishing our relationship with Krishna. This is the first stage. The second stage is after understanding our relationship, to perform devotional service under proper guidance. The third stage is acquisition of the desired Object. The fourth stage is relishing the nectar of perfectional love. So Radha-Krishna Lila belongs to the fourth stage of understanding, and we are publishing BTG for people in general to re-establish their forgotten relationship with Krishna. So we should always remember this and from Srimad-Bhagavatam, Bhagavad-gita, and Isopanisad they should try to write how our relationship is revoked from this stage of forgetfulness.
1974 Correspondence
The purport of sruti is to make one advanced in understanding the Absolute Truth.
Letter to Acyutananda -- Paris 14 June, 1974: Actually because the Gita is spoken by the Supreme Personality of Godhead it is sruti. But people take it as smrti because it is part of the Mahabharata. We take it as sruti as far as we are concerned. The purport of sruti is to make one advanced in understanding the Absolute Truth. Here the Absolute Truth is explaining personally, therefore the Gita should be taken as sruti. But they take it as smrti because it is part of the Smriti (Mahabharata). In one sense it is both sruti and smrti.
| Page Title: | Understanding the Absolute Truth |
| Compiler: | Visnu Murti, Serene |
| Created: | 11 of Dec, 2008 |
| Totals by Section: | BG=5, SB=19, CC=12, OB=6, Lec=59, Con=7, Let=3 |
| No. of Quotes: | 111 |