Realization of the Absolute Truth (Conv. and Letters)

Expressions researched:
"Absolute Truth is realized" |"realization of the Absolute Truth" |"realize the Absolute Truth" |"realized the Absolute Truth" |"realizing the Absolute Truth"

1973 Conversations and Morning Walks

This is confirmed in Bhagavad-gītā. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ. Never says by jñāna or karma you'll get.

Room Conversation with Reporter from Researchers Magazine -- July 24, 1973, London:

Pradyumna: "The Absolute Truth is realized in full by the process of devotional service to the Lord Vāsudeva, or the Personality of Godhead..."

Prabhupāda: This is confirmed in Bhagavad-gītā. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). Never says by jñāna or karma you'll get.

Reporter: Only bhakti, yes.

Prabhupāda: Go on.

Pradyumna: "...who is the full-fledged Absolute Truth. Brahman is His transcendental bodily effulgence, and Paramātmā is His partial representation. As such, Brahman or Paramātmā realization of the Absolute Truth is but a partial realization. There are four different types of living beings. The karmīs, the jñānīs, the yogis and the devotees. The karmīs are materialistic, whereas the other three are transcendental. The first-class transcendentalists are the devotees who have realized the Supreme Person. The second-class transcendentalists are those who have partially realized the plenary portion of the Absolute person. And the third-class transcendentalist are those who have barely realized the spiritual focus of the Absolute Person."

Reporter: Who are those three, jñānīs...?

Prabhupāda: Jñānīs, yogis...

Reporter: And karm...

Prabhupāda: Karmīs, jñānīs, yogis...

Reporter: And bhaktas.

Prabhupāda: So karmīs are not transcendentalists. They're materialists. But jñānīs, yogis and bhaktas, they're transcendentalists.

The Absolute Truth is realized in three phases. Brahmeti paramātmeti bhagavān iti śabdyate. The first realization is impersonal, then localized, and then personal. So ultimately, God is person. And that is Kṛṣṇa.

Room Conversation with Latin Professor -- December 9, 1973, Los Angeles:

Prabhupāda: Just like this sun, the sunshine, the sun globe, and within the sun globe. In the Bhagavad-gītā you'll find, the Fourth Chapter, the person sun, whose name is Vivasvān, he was instructed by Kṛṣṇa. Imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1). You are a Sanskrit scholar.

Professor: No, I'm afraid not.

Dharmādhyakṣa: That was the gentleman whose works he translated. In other words, the gentleman that he worked for was the Sanskrit scholar.

Prabhupāda: I see. So... Oh, you have no seat? They are giving him? All right. So from Bhagavad-gītā we understand that Bha... Just like in this planet we are so many persons, or the President Nixon is the President. Similarly, in every planet there are living entities, and the President of the sun planet is called Vivasvān. So he was instructed by Kṛṣṇa long, long ago. In the higher planetary system, the time is different. That was proved when the Russian aeronautics were on the sky. In one hour twenty-five minutes, he went round the earth, twice or thrice, like that. So time is different. So the point is... Just like the sunshine is impersonal, the sun is localized, and the president of the sun globe is a person, similarly, the Absolute Truth is realized in three phases. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The first realization is impersonal, then localized, and then personal. So ultimately, God is person. And that is Kṛṣṇa. So we are hearing directly from the Supreme Personality of Godhead about Godhead, and that is perfect knowledge. If you speak yourself about yourself, that is my perfect knowledge of yourself. And if I simply speculate that "Professor may be like this, like that," that is not perfect. I am speculating, but if you come to me, "Swamiji, I am like this," then my knowledge is perfect. Otherwise, I can go on speculating for millions of years. Still, my knowledge is imperfect. So we cannot manufacture God; neither we can speculate. That is not possible. But you can get some idea, but there is no possibility of getting perfect knowledge of God. God is unlimited. I am limited. So my speculative knowledge is limited. So how I can understand the unlimited by my limited knowledge? That is not possible. We can make little progress, and that is impersonal understanding. The perfect understanding is that He is person, all-powerful, all-mighty, all beautiful, all-wise, all..., everything perfect, six opulences: riches, strength, influence, beauty, knowledge and renouncement. These are the six opulences. And God is complete. This is conception of God.

1974 Conversations and Morning Walks

Brahman, Paramātmā. The Brahman feature of the Lord, all-pervading. That appreciation, that is śānta-rasa. Paramātmā. This is also śānta-rasa. So this realization of the Absolute Truth is called śānta-rasa. And when it is further developed, then dāsya-rasa.

Morning Walk -- February 17, 1974, Bombay:

Dr. Patel: We come to you, sir, to serve your disciples in the best way we can do because to serve a disciple is to serve God.

Prabhupāda: Yes. Then, that means it is being developed. That śānta-rasa is being developed to dāsya-rasa.

Dr. Patel: But sometimes disciples don't like our service.

Prabhupāda: They are children. They are children. You see, they are coming from foreign countries. They are being trained up. There may be some deficiencies, but this is the scientific progress. When from śānta-rasa, one develops dāsya-rasa, wants to give some service, there is further development. Then further service, not as ordinary service, but as intimate friend. Then, as paternal, then conjugal. These are the different developments. The principle is there, śānta-rasa, but they are manifested in different stages of development.

Dr. Patel: So that, the seed has grown into a small...

Prabhupāda: Yes, yes.

Dr. Patel: ...jungle, or whatever you want to say.

Prabhupāda: Then when it is sprouted, then active service. That is dāsya-rasa.

Dr. Patel: This is, in the very, I mean, very, the early preaching of all our Vaiṣṇava families...

Prabhupāda: Yes,

Dr. Patel: ...that all sannyāsīs and sādhus must be treated very well...

Prabhupāda: The sannyāsīs and sādhus, they are on the śānta-rasa, as you are. Yes, śānta-rasa, appreciating the greatness of the Supreme Absolute Truth. That is śānta-rasa. Brahman, Paramātmā. The Brahman feature of the Lord, all-pervading... Sarvaṁ khalv idaṁ brahma. That appreciation, that is śānta-rasa. Paramātmā. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). This is also śānta-rasa.

Dr. Patel: Bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā (BG 18.61).

Prabhupāda: Ha. So this realization of the Absolute Truth is called śānta-rasa. And when it is further developed, then dāsya-rasa.

Yes, God is person. Brahmeti paramātmeti bhagavān iti śabdyate. Absolute Truth is realized from three angles of vision, Brahman, Paramātmā and Bhagavān. Bhagavān is person, and Paramātmā, all-pervading, localized, and Brahman, impersonal.

Room Conversation with devotees about Twelfth Canto Kali-yuga, and Conversation with Guest -- June 15, 1974, Paris:

Prabhupāda: Christians, they cannot say that God is impersonal. (French) Because, because Christ is son of God. So the son is person. How the Father can be imperson? And in the Bible it is said, "There was word in the beginning." That is God's word. So if one has a word, then He's a person. Word comes from the tongue and mouth. As soon as there is word, background is tongue and mouth. And then... The Christians pray in the church, "Oh, God, give us our daily bread." So God has got ear so that He will hear and supply. But His personality, His word, His hearing, they're all transcendental, nonmaterial. (French)

Jyotirmayī: So he says he agrees on this point. As you say, God is... We have a personal relationship with God.

Prabhupāda: Yes, God is person. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Absolute Truth is realized from three angles of vision, Brahman, Paramātmā and Bhagavān. Bhagavān is person, and Paramātmā, all-pervading, localized, and Brahman, impersonal. Just like the sunshine is impersonal the sun globe, localized, and the sun-god person.

Absolute Truth is realized in three aspect. Some realize the Absolute Truth as impersonal Brahman, others realize the Absolute Truth as localized Paramātmā, situated in everyone's heart, and the final realization is the Supreme Personality of Godhead.

Room Conversation with Professor Durckheim German Spiritual Writer -- June 19, 1974, Germany:

Prabhupäda: So Absolute Truth is realized in three aspect. Brahmeti paramätmeti bhagavän iti çabdyate (SB 1.2.11). Some realize the Absolute Truth as impersonal Brahman, others realize the Absolute Truth as localized Paramätmä, situated in everyone's heart, and the final realization is the Supreme Personality of Godhead. So we are cultivating the Supreme Personality of Godhead Kåñëa. Kåñëas tu bhagavän svayam (SB 1.3.28). So which aspect you are cultivating, the Paramätmä or the impersonal Brahman or the Personality of Godhead?

Professor Durckheim: You can't help cultivate all three in the long run.

Prabhupäda: No, all three are one. But it is the angle of vision only. Just like a mountain—somebody from distant place looking, hazy clouds, something. The mountain is the same, but from long distance one realizes as hazy cloud. Little more nearer, they realize something green. And if somebody goes in the mountain, he realizes the mountain and the animals and the residential place, everything. The objective is the same, but the angle of vision different. So in India or everywhere, some realizing the Absolute Truth as impersonal, without any variegatedness.

Professor Durckheim: As Buddhists do.

Prabhupäda: Buddhists, they, I think, they... Yes, you are right, impersonal. But their philosophy is to stop all kinds of realization, nirväëa. Realization they do not want. They want to stop realization, to become zero. Is it not that?

Professor Durckheim: To become? I didn't understand.

Prabhupäda: Zero.

Professor Durckheim: Zero, yes. Well, zero from the point of view of the alter ego, but this zero is everything from the outside. From the point of view of the natural ego it's zero, but once you touch it, it's the plenitude, everything. But it's beyond something and everything, as far as I understand it.

Prabhupäda: Yes, it is beyond. That beyond is realized, as I explained to you, in different angle of vision. Some, impersonal, without any variety, and some, localized Paramätmä, and some, the Supreme Being. As you are sitting, I am sitting, we are talking, so the Absolute Truth is a person, Supreme Person, Supreme Being, and we approach Him, talk with Him, sit with Him, play with Him. That is Kåñëa realization. First of all, negation of the material varieties, then impersonal realization, then localized realization, then personal realization.

1975 Conversations and Morning Walks

Simply realization of the big volume of sunshine, is not perfect. It is also light, and the sun globe is also light, heat. But this heat and light is not sufficient knowledge of the complete heat and light there. That is the difference between Brahman realization and God realization.

Room Conversation with Kim Cornish -- May 8, 1975, Perth:

Amogha:

brahmaṇo hi pratiṣṭhāham

amṛtasyāvyayasya ca

śāśvatasya ca dharmasya

sukhasyaikāntikasya ca

Translation: "And I am the basis of the impersonal Brahman, which is the constitutional position of ultimate happiness, and which is immortal, imperishable and eternal."

Prabhupāda: Purport?

Amogha: Purport: "The constitution of Brahman is immortality, imperishability, eternity, and happiness. Brahman is the beginning of transcendental realization; Paramātmā, the Supersoul, is the middle, the second stage in transcendental realization; and the Supreme Personality of Godhead is the ultimate realization of the Absolute Truth. Therefore both Paramātmā and the impersonal Brahman are within the Supreme Person. It is explained in the seventh chapter that material nature is a manifestation of the inferior energy of the Supreme Lord. The Lord impregnates the inferior material nature with the fragments of the superior nature, and that is the spiritual touch in the material nature. When a living entity, conditioned by this material nature, begins the cultivation of spiritual knowledge, he elevates himself from the position of material existence and gradually rises up to the Brahman conception of the Supreme. This attainment of the Brahman conception of life is the first stage of self-realization. At this stage, the Brahman-realized person is transcendental to the material position, but he is not actually perfect in Brahman realization. If he works, he can continue to stay in the Brahman position and then gradually rise up to the Paramatama realization and then to the realization of the Supreme Personality of Godhead. There are many examples of this in Vedic literature. The four Kumaras were situated first in the impersonal Brahman conception of truth, but then they gradually rose to the platform of devotional service. One who cannot elevate himself beyond the impersonal conception of Brahman runs the risk of falling down. In Śrīmad-Bhāgavatam it is stated that although a person may rise to the stage of impersonal Brahman, without going further, with no information of the Supreme Person, his intelligence is not perfectly clear. Therefore, in spite of being raised to the Brahman platform, there is the chance of falling down if one is not engaged in the devotional service of the Lord. In the Vedic language it is also said, parasya vai samhi evāyam labhvāndamhī bhavati: when one understands the personality of God, the reservoir of pleasure, Kṛṣṇa, he actually becomes transcendentally blissful."

Prabhupāda: That is required. Our nature is blissfulness. Unless we reach Kṛṣṇa, talk with Him, dance with Him, eat with Him, enjoy life, our perfection is imperfect, not complete. Simply Brahman realization, just like simply to see, a child can see also the sunshine, but that does not mean he knows what is the sun, although the sunshine is coming from the sun. So unless you understand what is the actual sun, what is the person within the sun globe, our knowledge is imperfect. Simply realization of the big volume of sunshine, is not perfect. It is also light, and the sun globe is also light, heat. But this heat and light is not sufficient knowledge of the complete heat and light there. That is the difference between Brahman realization and God realization.

1976 Conversations and Morning Walks

Yes. Absolute means there is no difference. Kṛṣṇa and Kṛṣṇa's service, same. So discuss it further.

Garden Conversation -- June 27, 1976, New Vrindaban:

Devotee (3): Prabhupāda, his question is will one become realized by continually engaging in devotional service under the direction of a bona fide representative of the spiritual master?

Dhṛṣṭadyumna: The question is that his service is here in New Vrindaban under Kīrtanānanda Mahārāja. Will serving the representative of the spiritual master..., is that as good as serving the spiritual master? Will it get the same result?

Puṣṭa Kṛṣṇa: I don't think that was the question. No? At least, I understand the question to be: Is service to the Supreme Lord the same as realization of the Absolute Truth?

Dhṛṣṭadyumna: That is the Absolute Truth.

Puṣṭa Kṛṣṇa: Is service to the Supreme Lord the same as realization of the Absolute Truth?

Prabhupāda: Yes. Absolute means there is no difference. Kṛṣṇa and Kṛṣṇa's service, same. So discuss it further.

Devotee: Is that to say that if one-brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11)—that if one simply goes on serving, engaging in all sorts of different activities for the satisfaction of Kṛṣṇa, but he never, in this lifetime at least, has realization of Brahman, Paramātmā or Bhagavān...?

Prabhupāda: What is the difficulty? Everything is explained. By seeing the sun one can understand the sunshine, the sun globe and the sun-god. There are three things. Within the sun globe, there is the sun-god. It is stated in the Bhagavad-gītā, imaṁ vivasvate yogaṁ proktavān aham avyayam: (BG 4.1) "I spoke to Vivasvata." So there is a person Vivasvata, and the globe is there, we see, and the sunshine is there. So what is the difficulty to understand? Three things are there. The person within the sun globe, Vivasvata, is there, otherwise how Kṛṣṇa could speak with him? He says, imaṁ vivasvate yogam, "unto Vivasvata I spoke." So there is a person. And we can see the globe, and we can see the sunshine. Is there any difficulty? So similarly, the Brahman is the sunshine, light, and Paramātmā is the sun globe, and Bhagavān is the sun-god. This is, the sun is one example. From this example, we can understand the Absolute. Where is the difficulty? (aside:) Sit down properly. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). As heat and light, all of them are the same... In the sunshine there is heat and light, in the sun globe there is heat and light, and within the sun globe there is heat and light, but the temperature is different. You can tolerate the heat and light of the sunshine, but if you go to the sun globe you'll be finished. Temperature's so high, it requires a special qualification. Similarly, from heat and light point of view, Brahman, Paramātmā, Bhagavān, the same. Everywhere there is heat and light, but the temperature is different. So one who understands Brahman, he cannot understand Paramātmā. He understands, but not as thoroughly. Similarly, one who understands Paramātmā, he can (not) understand Bhagavān, but if you understand Bhagavān, then you understand Paramātmā, Brahman, everything.

in the Bhagavad-gītā, it is clearly said, bhagavān uvāca. It is never said Brahman uvāca. (laughter) People have no eyes to see. The absolute truth is realized brahmeti paramātmeti bhagavān iti śabdyate. But in the Bhagavad-gītā it is never said Paramātmā uvāca. (laughter) Or Brahman uvāca. Bhagavān uvāca!

Conversation with Prof. Saligram and Dr. Sukla -- July 5, 1976, Washington, D.C.:

Devotee: There was an Indian man there and he was saying that, you were presenting, Śrīla Prabhupāda, the philosophy very nicely, but there are others who are presenting it in an impersonal way. And they are able through the scripture to support what they say. Prabhupāda (indistinct) now in our (indistinct) you can't actually substantiate that God is impersonal, because Kṛṣṇa is a person speaking to Arjuna, so where is the question of impersonal? (indistinct) So Prabhupāda said it's because they're speculating and cheating, that they're interpreting it in some devious manner, rather than taking what Kṛṣṇa said, literally, as (indistinct).

Guest: Well, I have given some thought to that. I found that whenever you take an impersonal view, it becomes a pure intellectual exercise, devoid of any feeling. And if you bring feeling into that, it becomes personal. Like, I don't believe that anything can survive without feeling. So...

Prabhupāda: It is in the Bhagavad-gītā, it is clearly said, bhagavān uvāca. It is never said Brahman uvāca. (laughter) People have no eyes to see. The absolute truth is realized brahmeti paramātmeti bhagavān iti śabdyate SB 1.2.11 . But in the Bhagavad-gītā it is never said Paramātmā uvāca. (laughter) Or Brahman uvāca. Bhagavān uvāca! Vyāsadeva, He does not say kṛṣṇa uvāca, because Kṛṣṇa will be taken, misunderstood. Therefore (Vyāsadeva) directly says, śrī bhagavān uvāca. So where is impersonal? There is no question of impersonal. He clearly says bhagavān. Ahaṁ sarvasya prabhavo SB 1.2.11 . Bhagavān says, "I am everything." So where is imperson? How they can bring in impersonal at all? It is simply dragging (?) the matter. This impersonal has killed India's Vedic culture.

Absolute Truth is realized in three stages, brahmeti, paramātmeti, bhagavān iti śabdyate. So those who are on the stage of Brahman and Paramātmā, they're not in the Absolute Truth.

Room Conversation with Professor Francois Chenique -- August 5, 1976, New Mayapur (French farm):

Bhūgarbha: He's asking that since he first read the Gītā when he was very young, since that time he's been trying to compact paths of jñāna and bhakti and follow the teachings of all the great religions. And he's wondering if he should continue on that same path.

Prabhupāda: No, jñāna means that to understand the Absolute Truth. If you do not understand the Absolute Truth, what is the meaning of this jñāna? That means knowledge is imperfect. But if you want to know the Absolute Truth, ultimately, then bhakti is required. That is stated in the Bhagavad-gītā: bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). If you want to know the Absolute Truth, the Supreme Being, then you have to go through bhakti. Jñāna, so-called jñāna, bhakti includes. Just like bhakti includes everything, but jñāna does not include bhakti. It is imperfect. In jñāna there is little touch of bhakti, but in bhakti there is full jñāna. Because unless you... Absolute Truth is realized in three stages, brahmeti, paramātmeti, bhagavān iti śabdyate (SB 1.2.11). So those who are on the stage of Brahman and Paramātmā, they're not in the Absolute Truth. Part of it. But when one understands Bhagavān, then he understands Paramātmā and Brahman. That is full knowledge. There are three things—sat, cit, ānanda. So Brahman realization is sat. Paramātmā realization is cit. But ānanda is not there. But if he does not get ānanda, then falls down.

1947 to 1965 Correspondence

The Vedas, the Bible or the Koran would ask the human being to make proper use of his conserved energy in the transcendental service of God and unsophisticated men in the old days would follow such instruction unhesitatingly for realizing the Absolute Truth. Such temples, mosques were therefore centres of high culture to provide real food to human consciousness.

Letter to Jawaharlal Nehru -- Allahabad 20 January, 1952:

The wonderful temples, the mosques and the cathedrals of past centuries were built up to give them the real food and were not built up by blind or unquestioning faith. The were built up on full faith and reasoning which were based on the deductive process. The Vedas, the Bible or the Koran would ask the human being to make proper use of his conserved energy in the transcendental service of God and unsophisticated men in the old days would follow such instruction unhesitatingly for realizing the Absolute Truth. Such temples, mosques were therefore centres of high culture to provide real food to human consciousness.

But in the present age in the absence of such high culture there is hardly any difference between the temples, mosques and cathedrals and the high commercial buildings in a busy city. If the culture is to be revived it is quite possible to do it even in your parliamentary buildings in New Delhi or in the commercial buildings of New York. As the Socratesian ways of reasoning is not bound up within the walls of Athens so also the Brahminical culture is not bound up within the walls of India. You can find out the nine prescribed qualifications of a Brahmin, the seven qualifications of Ksatriyas, the three qualifications of Vaisya and the one qualification of a sudra, world wide. You can therefore pick up Brahmins and other orders of society all the world over. Gandhiji although born in a Vaisya family, possessed almost all the nine qualifications of a Brahmin and if possible we can find out such Brahmin in other parts of the World.

Although the messages contained in the pages of BACK TO GODHEAD are all gifts of the ancient sages of India who actually realized the Absolute Truth, yet at the present moment the so called leaders of India are too much enamoured by the western way of material advancement of knowledge. They are completely neglecting the treasure house of knowledge left by the sages.

Letter to Sir -- Unknown Place May 1964:

BACK TO GODHEAD can direct the right way of such happiness even in the material field by the simple adjustment of re-establishing our lost relation with Godhead. We wish that people may kindly read this paper for some time with due attention and critical gravity. We are always prepared to answer any relevant question in this regard from any quarter who may be seeking after the Absolute Truth.

Although the messages contained in the pages of BACK TO GODHEAD are all gifts of the ancient sages of India who actually realized the Absolute Truth, yet at the present moment the so called leaders of India are too much enamoured by the western way of material advancement of knowledge. They are completely neglecting the treasure house of knowledge left by the sages.

You, gentlemen, of the Western Countries have seen much about material science and yet peace is not within your control. In most cases you may be feeling the want of peace although you have enough in the matter. This basic defect of materialism remains undetected by the misleaders of India and therefore they are not serious about going BACK TO GODHEAD the ultimate aim of life's journey.