SB 01.02.12 tac chraddadhana munayo... cited

Expressions researched:
"bhaktya sruta-grhitaya" |"equipped with knowledge and detachment" |"he has heard from the Vedanta-sruti" |"jnana-vairagya-yuktaya" |"pasyanty atmani catmanam" |"tac chraddadhana munayo"

Notes from the compiler: VedaBase query: "SB 1.2.12" or "bhaktya sruta-grhitaya" or "equipped with knowledge and detachment" or "he has heard from the Vedanta-sruti" or "jnana-vairagya-yuktaya" or "pasyanty atmani catmanam" or "tac chraddadhana munayo"

SB Canto 1

SB 1.2.12, Translation and Purport:

The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedānta-śruti.

The Absolute Truth is realized in full by the process of devotional service to the Lord, Vāsudeva, or the Personality of Godhead, 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 human beings—the karmīs, the jñānīs, the yogīs 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 transcendentalists are those who have barely realized the spiritual focus of the absolute person. As stated in the Bhagavad-gītā and other Vedic literatures, the Supreme Person is realized by devotional service, which is backed by full knowledge and detachment from material association. We have already discussed the point that devotional service is followed by knowledge and detachment from material association. As Brahman and Paramātmā realization are imperfect realizations of the Absolute Truth, so the means of realizing Brahman and Paramātmā, i.e., the paths of jñāna and yoga, are also imperfect means of realizing the Absolute Truth. Devotional service, which is based on the foreground of full knowledge combined with detachment from material association and which is fixed by the aural reception of the Vedānta-śruti, is the only perfect method by which the seriously inquisitive student can realize the Absolute Truth. Devotional service is not, therefore, meant for the less intelligent class of transcendentalist. There are three classes of devotees, namely first, second, and third class. The third-class devotees, or the neophytes, who have no knowledge and are not detached from material association, but who are simply attracted by the preliminary process of worshiping the Deity in the temple, are called material devotees. Material devotees are more attached to material benefit than transcendental profit. Therefore, one has to make definite progress from the position of material devotional service to the second-class devotional position. In the second-class position, the devotee can see four principles in the devotional line, namely the Personality of Godhead, His devotees, the ignorant and the envious. One has to raise himself at least to the stage of a second-class devotee and thus become eligible to know the Absolute Truth.

A third-class devotee, therefore, has to receive the instructions of devotional service from the authoritative sources of Bhāgavata. The number one Bhāgavata is the established personality of devotee, and the other Bhāgavatam is the message of Godhead. The third-class devotee therefore has to go to the personality of devotee in order to learn the instructions of devotional service. Such a personality of devotee is not a professional man who earns his livelihood by the business of Bhāgavatam. Such a devotee must be a representative of Śukadeva Gosvāmī, like Sūta Gosvāmī, and must preach the cult of devotional service for the all-around benefit of all people. A neophyte devotee has very little taste for hearing from the authorities. Such a neophyte devotee makes a show of hearing from the professional man to satisfy his senses. This sort of hearing and chanting has spoiled the whole thing, so one should be very careful about the faulty process. The holy messages of Godhead, as inculcated in the Bhagavad-gītā or in the Śrīmad-Bhāgavatam, are undoubtedly transcendental subjects, but even though they are so, such transcendental matters are not to be received from the professional man, who spoils them as the serpent spoils milk simply by the touch of his tongue.

A sincere devotee must, therefore, be prepared to hear the Vedic literature like the Upaniṣads, Vedānta and other literatures left by the previous authorities or Gosvāmīs, for the benefit of his progress. Without hearing such literatures, one cannot make actual progress. And without hearing and following the instructions, the show of devotional service becomes worthless and therefore a sort of disturbance in the path of devotional service. Unless, therefore, devotional service is established on the principles of śruti, smṛti, purāṇa or pañcarātra authorities, the make-show of devotional service should at once be rejected. An unauthorized devotee should never be recognized as a pure devotee. By assimilation of such messages from the Vedic literatures, one can see the all-pervading localized aspect of the Personality of Godhead within his own self constantly. This is called samādhi.

SB 1.18.16, Purport:

Actual freedom from material bondage is called liberation, but attainment of the transcendental service of the Lord is called the perfect stage of liberation. Such a stage is attained by knowledge and renunciation, as we have already explained (SB 1.2.12), and perfect knowledge, as delivered by Śrīla Śukadeva Gosvāmī, results in the attainment of the transcendental service of the Lord.

SB Canto 2

SB 2.6.38, Purport:

Simply by this process, or simply by hearing and chanting the glories of the activities of the Lord's incarnation, one can certainly see within himself the identity of the Lord. We have already discussed this subject in volume one of Śrīmad-Bhāgavatam, in connection with this verse:

tac chraddadhānā munayo

jñāna-vairāgya-yuktayā

paśyanty ātmani cātmānaṁ

bhaktyā śruta-gṛhītayā

(SB 1.2.12)

The conclusion is that one cannot know the Supreme Personality of Godhead fully by any method, but He can be seen and felt partially by the devotional service process of hearing, chanting, etc.

SB Canto 10.1 to 10.13

SB 10.13.54, Purport:

Yet although Kṛṣṇa cannot be seen through the Upaniṣads, in some places it is said that Kṛṣṇa can in fact be known in this way. Aupaniṣadaṁ puruṣam: "He is known by the Upaniṣads." This means that when one is purified by Vedic knowledge, one is then allowed to enter into devotional understanding (mad-bhaktiṁ labhate parām (BG 18.54)).

tac chraddadhānā munayo

jñāna-vairagya-yuktayā

paśyanty ātmani cātmānaṁ

bhaktyā śruta-gṛhītayā

"The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedānta-śruti." (SB 1.2.12) The word śruta-gṛhītayā refers to Vedānta knowledge, not sentimentality. Śruta-gṛhīta is sound knowledge.

CC Adi-lila

CC Adi 7.102, Purport:

Bhakti develops in pursuance of Vedānta philosophy. This is stated in Śrīmad-Bhāgavatam (1.2.12):

tac chraddadhānā munayo jñāna-vairāgya-yuktayā

paśyanty ātmani cātmānaṁ bhaktyā śruta-gṛhītayā

The words bhaktyā śruta-gṛhītayā in this verse are very important, for they indicate that bhakti must be based upon the philosophy of the Upaniṣads and Vedānta-sūtra. Śrīla Rūpa Gosvāmī said:

śruti-smṛti-purāṇādi-pañcarātra-vidhiṁ vinā

aikāntikī harer bhaktir utpātāyaiva kalpate

(Brs. 1.2.101)

CC Adi 7.102, Purport:

There are different grades of Vaiṣṇavas (kaniṣṭha-adhikārī, madhyama-adhikārī and uttama-adhikārī), but to be a madhyama-adhikārī preacher one must be a learned scholar in the Vedānta-sūtra and other Vedic literatures because when bhakti-yoga develops on the basis of Vedānta philosophy it is factual and steady. In this connection we may quote the translation and purport of the verse mentioned above (SB 1.2.12):

TRANSLATION

The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedānta-śruti.

CC Madhya-lila

CC Madhya 1.34, Purport:

The prākṛta-sahajiyās do not realize that they are violating the orders of Śrī Caitanya Mahāprabhu, who specifically said that to understand Vṛndāvana and the pastimes of Vṛndāvana one must have sufficient knowledge of the śāstras (Vedic literatures). As stated in Śrīmad-Bhāgavatam (1.2.12), bhaktyā śruta-gṛhītayā. This means that devotional service is acquired from Vedic knowledge. Tac chraddadhānāḥ munayaḥ. Devotees who are actually serious attain bhakti, scientific devotional service, by hearing Vedic literatures (bhaktyā śruta-gṛhītayā). It is not that one should create something out of sentimentality, become a sahajiyā and advocate such concocted devotional service.

CC Madhya 19.17, Purport:

A paramahaṁsa is one who does not live in the material world and who does not envy others. In Śrīmad-Bhāgavatam, devotional service is discussed to arouse the living entity to the transcendental position of jñāna (knowledge) and vairāgya (renunciation). As stated in Śrīmad-Bhāgavatam (1.2.12):

tac chraddadhānāḥ munayo jñāna-vairāgya-yuktayā

paśyanty ātmani cātmānaṁ bhaktyā śruta-gṛhītayā

"The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedānta-śruti."

This is not sentiment. Knowledge and renunciation can be obtained through devotional service (bhaktyā śruta-gṛhītayā), that is, by arousing one's dormant devotional consciousness, Kṛṣṇa consciousness. When Kṛṣṇa consciousness is aroused, it relieves one from fruitive activity, activity for economic improvement and material enjoyment.

Bhagavad-gita As It Is Lectures

Lecture on BG 1.30 -- London, July 23, 1973:

They are not satisfied. They still want me to serve. They are not going to give me pension. They want still, 'Oh what you have done? You have to do so many things.' So now I am disgusted." This is called vairāgya. Vairāgya. Jñāna-vairāgya-yuktayā (SB 1.2.12). This is required. In human life, this is, this intelligence required, vairāgya, not to serve this material world, but to serve Kṛṣṇa. The Māyāvādī philosophers, they simply stop these material activities. Just like Buddha philosophy, nirvāṇa.

Lecture on BG 1.32-35 -- London, July 25, 1973:

In the human life, two things required: jñāna and vairāgya. Jñāna means that "I am not this body." This is jñāna. Not that so-called scientific knowledge, more attachment for this body. That is not... That is ajñāna. That is not jñāna. Jñāna means how to achieve the status of vairāgya. That is jñāna. Jñāna-vairāgya-yuktayā (SB 1.2.12). So the brahmacārī is taught vairāgya-vidyā. Vairāgya-vidyā-nija-bhakti-yoga-śikṣārtham ekaḥ puruṣaḥ purāṇaḥ (CC Madhya 6.254).

Lecture on BG 4.3 -- Bombay, March 23, 1974:

If one does not follow the principles, Vedic principles, smṛti, the Vedic corollaries... Smṛti means literature which is written according to Vedic principles. That is called smṛti. And śruti means the Vedas. Bhaktyā śruta-gṛhītayā. Śruta-gṛhītayā. Śruta-gṛhītayā, there are two meanings. By hearing, or through the Vedic literature. Through the Vedic literature... Only bhakti is...

Lecture on BG 4.28 -- Bombay, April 17, 1974:

So bhakti is not that it is something sentiment, without any basic principle of knowledge. No. It is fully based on Vedic knowledge. Bhaktyā śruta-gṛhītayā. Śruta means Veda. Bhakti after studying the Vedic knowledge—that is perfect bhakti. Vedānta-sūtra.

Lecture on BG 4.28 -- Bombay, April 17, 1974:

So it is not that devotees are sentimental. It is not that. Bhaktyā śruta-gṛhītayā. Bhakti devotional service, after complete Vedic literature understanding... But bhakti is nice thing that if one takes to bhakti directly, he understands Vedic version automatically.

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānaṁ ca yad ahaitukam

(SB 1.2.7)

Lecture on BG 9.11 -- Calcutta, June 30, 1973:

Unless one understands fully that "Our these material engagements, they are simply waste of time." He can attain perfection knowledge. Jñāna-vairāgya-yuktāya (SB 1.2.12). Unless there is perfection of knowledge, jñāna, there cannot be vairāgya. And unless there is vairāgya, unless you become detestful of this material existence, there is no question of liberation. Jñāna-vairāgya-yuktāya.

So this jñāna and vairāgya can be achieved simply by becoming a devotee of Vāsudeva. That is the verdict of Śrīmad-Bhāgavatam. Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ, janayaty āśu vairāgyam (SB 1.2.7). Āśu vairāgya, very soon.

Lecture on BG 13.5 -- Bombay, September 28, 1973:

Śrī Caitanya Mahāprabhu therefore says, ei rūpe brahmāṇḍa bhramite kono bhāgyavān jīva (CC Madhya 19.151). We are wandering in this cycle of birth and death and wandering in the universe. In this way, in the process of our wandering, some way or other, if we become fortunate by association of devotees, by understanding the Vedic knowledge... Jñāna-vairāgya-yuktāya (SB 1.2.12). Human life is meant for achieving knowledge and vairāgya, not that to increase the animal propensities even up to the point of death. That is not human life. Human life is meant for tapasya. Tapo divyaṁ putrakā yena śuddhyet sattvam (SB 5.5.1).

Lecture on BG 13.5 -- Bombay, September 28, 1973:

So Brahma-sūtra is called nyāya-prasthāna. By logic, sufficient logic, Brahma-sūtra. Kṛṣṇa says therefore, brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ (BG 13.5). Hetumat, with reason, you must understand.

tac chraddadhānā munayo

jñāna-vairāgya-yuktayā

paśyanty ātmāni cātmānaṁ

bhaktyā śruta-gṛhītayā

(SB 1.2.12)

Bhaktyā śruta-gṛhītayā. Tac chraddadhānā munayo jñāna-vairāgya-yuktayā. One can understand the Absolute Truth. Absolute Truth means the Bhagavān ultimately.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

(SB 1.2.11)

Lecture on BG 13.5 -- Bombay, September 28, 1973:

In this way the Viṣṇu-tattva is expanded. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca (Bs. 5.33). So in this way there are many śāstras, many Vedic literature, many explanations. But here Kṛṣṇa gives a special reference to the Brahma-sūtra, Vedānta-sūtra. Jñāna-vairāgya-yuktayā (SB 1.2.12) means one has to learn very nicely Vedānta-sūtra. And the explanation of Vedānta-sūtra, natural comment on Vedānta-sūtra, is Śrīmad-Bhāgavatam. Bhāṣyāyāṁ brahma-sūtrāṇām. Śrīmad-Bhāgavatam is the natural commentary.

Lecture on BG 13.18 -- Bombay, October 12, 1973:

So the whole Bhagavad-gītā is the essence of Vedic knowledge, and the Vedic knowledge means to understand Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). Vedeṣu durlabham adurlabham ātma-bhaktau (Bs. 5.33). Even if you study Vedic literature, without bhakti, without studying the Vedic literature, you cannot understand the Absolute Truth. Bhaktyā śruta-gṛhītayā. Tac chraddadhānā munayo jñāna-vairāgya-yuktayā (SB 1.2.12). Tac chraddadhānā munayaḥ. Those who are faithful, such great saintly persons, śraddadhānā munayo jñāna-vairāgya-yuktayā... Jñāna-vairāgya-yuktayā. There is sufficient knowledge and vairāgya, detachment.

Lecture on BG 13.18 -- Bombay, October 12, 1973:

Vairāgya... Vedānta knowledge is not to be discussed on the table as a recreation, taking tea and smoking and discussing on Vedānta-sūtra. This kind of discussion will not help. Jñāna-vairāgya-yuktayā. Vairāgya. There must be detachment from material activities. Tac chraddadhānā munayo jñāna-vairāgya... (SB 1.2.12), paśyanty ātmani cātmānaṁ bhaktyā śruta-gṛhītayā. Bhaktyā. There must be bhakti. And what kind of bhakti? Not sentiment but śruta-gṛhītayā, taking, accepting bhakti, the devotional path, after being completely aware of the spiritual science. Bhaktyā śruta-gṛhītayā.

Lecture on BG 13.18 -- Bombay, October 12, 1973:

. One must hear the Vedic literature. The Vedic literature is called, therefore, śruti. Śrotriyaṁ brahma-niṣṭham (MU 1.2.12). Śrotriyam. Formerly there was no book. The students used to hear from the spiritual master. Śruta, śrotriyam. That was perfect. There was no need of literacy. That ear is sufficient. Śruta-gṛhītayā. Tac chraddadhānā munayo jñāna-vairāgya...(SB 1.2.12). And hearing, hearing, hearing, one becomes enlightened with knowledge, and the effect of knowledge is vairāgya. Vairāgya, detachment. Otherwise, we, hearing or studying... But there is no vairāgya.

Lecture on BG 13.18 -- Bombay, October 12, 1973:

Even big, big sannyāsīs, they cannot... They are in a saffron dress but they Vairāgya... So far vairāgya is concerned, if you study their inner history, there is no vairāgya. They are attached to all kinds of material enjoyment. Simply a show-bottle dress. That will not help.

There must be vairāgya. That vairāgya can be achieved by bha... Bhaktyā śruta-gṛhītayā. When you hear... Bhakta means through the devotees, or you becoming devotee. There must be devotional service. And bhakti means sevonmukha, the attitude of rendering service to the Lord. That is bhakti. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). Bhakti means when you engage your senses for the service of the master of the senses, Hṛṣīkeśa. That is called is bhakti. Bhakti is not sentiment.

Lecture on BG 13.18 -- Bombay, October 12, 1973:

That is the highest perfection of life. If you come back, if you go back to home, back to Godhead, Kṛṣṇa, there you get sac-cid-ānanda body, eternal, blissful body of knowledge. And that is our aim, jñāna-gamyam, jñeyam. That is jñāna-gamyam.

Therefore the bhakti path has to be accepted—bhaktyā śruta-gṛhītayā—by knowledge in the Vedic literature, by hearing. Śruta-gṛhītayā means I... You... The Vedic literature is also understood by hearing from the bona fide spiritual master. Satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ (SB 3.25.25). Unless you hear from realized soul, it is not possible. Simply by speculation it is useless waste of time.

Lecture on BG 13.21 -- Bombay, October 15, 1973:

This human form of life is meant for inquiring about this Absolute Truth, the Supreme Soul. Ātma-tattva-jijñāsā. Therefore Bhāgavata says, parābhavas tāvad abodha-jāto yāvan na jijñāsata ātma-tattvam. Parābhavas tāvad abodha-jātaḥ. Everyone is born rascal and fool. Unless one is rascal and fool, one does not take birth in this material body. One who is actually in knowledge, he becomes liberated. Jñāna-vairāgya-yuktāya(SB 1.2.12). That is the result of knowledge. If we are not liberated, if we have not stopped our repetition of birth and death, that means we are in ignorance.

Lecture on BG 16.5 -- Hawaii, January 31, 1975:

So therefore it is said, daivī sampad vimokṣāya. Mokṣa, mokṣa means liberation. If you develop this daivī sampat, then you become fit for becoming liberated because our... What is the position? Why we are suffering? Why we are dying? Why we are taking birth? Why we are becoming old? On account of this material body. This is knowledge. Jñāna-vairāgya. Jñāna-vairāgya-yuktāya(SB 1.2.12). Jñāna and vairāgya, these things are required. That is daivī sampat. All the daivī sampat means, jñāna-yoga. It is immediately analyzed.

Srimad-Bhagavatam Lectures

Lecture on SB 1.2.10 -- Bombay, December 28, 1972:

Yasya prabhā. Yasya prabhā (Bs. 5.40), you can, you can say, "Oh, Kṛṣṇa is so powerful that He is providing brahma-jyotir." Well, why not? If some creation of Kṛṣṇa, the sunlight and moonlight, is so powerful that it expands all over the universe, so how much powerful is Kṛṣṇa? Brahmano 'ham pratiṣṭha. Therefore Kṛṣṇa says, "I am the source of this brahma-jyotir." Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11).

Now, how to understand the Absolute Truth? The next verse says,

tac chraddadhāna munayo

jñāna-vairāgya-yuktayā

paśyanty ātmani cātmānaṁ

bhaktyā śruta-gṛhītayā

(SB 1.2.12)

These are very important words. The Absolute Truth can be understood, can be known, by whom? Chraddadhāna munayo. Chraddadhāna. Tac chradda dhāna: those who are faithful.

Lecture on SB 1.2.10 -- Bombay, December 28, 1972:

Then chradda dhāna, simply having faith, will not do. Then one must associate with sādhu, chraddadhāna munayo, must be thoughtful philosopher, munayo. Chraddadhāna munayo. Tac chraddadhāna munayo jñāna-vairāgya-yuktayā (SB 1.2.12). Simply mental speculator or philosopher will not do. He must have complete knowledge, and the effect of knowledge must be, he must be renounced, without any attachment for material world, jñāna-vairāgya-yuktayā. Just like in the beginning we discussed this,

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānam...

(SB 1.2.7)

Lecture on SB 1.2.10 -- Bombay, December 28, 1972:

Vairāgyam and jñānam. We must have complete knowledge of the Absolute Truth. At the same time, we must be detached from material sense gratification. These two: jñāna-vairāgya-yuktayā.

We have got history in our country. Great sages, muni, ṛṣi, they used to live in the forest to culture knowledge and become detached from these material activities, jñāna-vairāgya.

Lecture on SB 1.2.10 -- Bombay, December 28, 1972:

Then it is said that prāyeṇa ajito 'pi. Kṛṣṇa is ajita. Nobody can conquer Him. But such devotee who submits himself to hear from the realized soul, Kṛṣṇa becomes conquered by him. Vedeṣu durlābhaṁ adurlābhaṁ ātmā-bhaktau (Bs. 5.33). Therefore it is said, tac chraddadhānā munayo jñāna-vairāgya-yuktayā paśanty ātmani cātmānam (SB 1.2.12). Ātmani, within his heart, he can see the Supreme Soul, Kṛṣṇa, ātmanaṁ bhaktyā. There is the real process, bhaktyā: by means of devotional service, not by speculation or mystic power. That is not possible.

Lecture on SB 1.2.10 -- Bombay, December 28, 1972:

So therefore here it is particularly said, bhaktyā. Bhaktyā means you have to execute the devotional service under the direction of a proper spiritual master, bhaktyā śruta-gṛhitaya, and you have to hear about Kṛṣṇa. Two things must go on. If... Just like here you'll find the arcā-vigraha, worshiping the Deity, is going on. But if simply these thing go on, it will be happening...

Lecture on SB 1.2.10 -- Bombay, December 28, 1972:

There are temples, many hundreds and thousands, but nobody goes, because there is no śruti, śruta-gṛhitaya. People say, "What is there? They're simply ringing the bell, that's all." So two things must go on: bhaktyā, śruta-gṛhitaya. There must be devotional service, discharge of devotional service as they are prescribed in the śāstra, as they are guided or ordered by the spiritual master—that will go on—at the same time we have to hear, namanta eva, śruti vak-manobhiḥ. In this way, if we live our life, athāto brahma jijñāsā, jīvasya tattva-jijñāsā, if you try to understand the Absolute Truth, this is the process. If we follow, then our life is a success.

Lecture on SB 1.2.11 -- Tirupati, April 26, 1974:

But that understanding, how it can be achieved, that is explained in the next verse:

tac chraddadhānā munayo

jñāna-vairāgya-yuktayā

paśyanty ātmani cātmānaṁ

bhaktyā śruta-gṛhītayā

(SB 1.2.12)

Bhaktyā śruta-gṛhītayā. You have to hear of Kṛṣṇa in devotion, bhaktyā, not as a nondevotee. A nondevotee cannot understand Kṛṣṇa. He has no scope. If a nondevotee interprets on the Bhagavad-gītā, he is simply wasting time of himself and others. Here it is clearly stated, bhaktyā śruta-gṛhītayā.

Lecture on SB 1.2.11 -- Tirupati, April 26, 1974:

So one has to learn the art of seeing the Absolute Truth in three features—as Bhagavān, as Paramātmā and as impersonal Brahman. That prescription is given here. Tac chraddadhānā munayaḥ. The ordinary person not. Munayaḥ. Those who are very much advanced in the process of thinking, munayaḥ, or great saintly persons... Tac chraddadhānā munayo jñāna-vairāgya-yuktayā (SB 1.2.12). Jñāna and vairāgya—these two things are required. First of all, one must have sufficient knowledge and vairāgya, renunciation, detachment. Then he can see what is Bhagavān, what is Paramātmā, and what is impersonal Brahman. It is a very long subject matter, but as it is stated here by Vyāsadeva that paśyanty ātmani cātmānaṁ bhaktyā śruta-gṛhītayā, through bhakti and śruti, by hearing the Vedic literature... Not whimsically, not by sentiment.

Lecture on SB 1.2.11 -- Tirupati, April 26, 1974:

So I do not wish to take much of your time, and the children are disturbing. It is a very great subject matter. So our this Kṛṣṇa consciousness movement is this expanding this bhakti cult on the basis of Vedic knowledge. It is not a sentimental thing. These European, American boys and girls who have joined us, they are not going on sentiments. They are being taught actual knowledge, śruti. Bhaktyā śruta-gṛhītayā. And therefore they are being fixed up. So our request is that this temple, Bālajī's temple, is the greatest temple in the world, and Kṛṣṇa's temple. For spreading Kṛṣṇa consciousness all over the world, the temple authorities should fully cooperate in spreading Kṛṣṇa knowledge.

Lecture on SB 1.2.12 -- Los Angeles, August 15, 1972:

Pradyumna: (leads chanting, etc.)

tac chraddadhānā munayo

jñāna-vairāgya-yuktayā

paśyanty ātmani cātmānaṁ

bhaktyā śruta-gṛhītayā

(SB 1.2.12)

"The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedānta-śruti."

Prabhupāda: (interrupts and corrects one devotee's chanting of the verse:) We are repeating so that by hearing the sound, you can practice. You should be attentive.

Lecture on SB 1.2.12 -- Los Angeles, August 15, 1972:

This life is meant for seeing Kṛṣṇa. It is not meant for becoming dogs and hogs. Unfortunately, the whole civilization is going on, they are being trained to become dogs and hogs. It is the only institution that is teaching people how to see Kṛṣṇa. This is the only institution, this Kṛṣṇa consciousness movement. It is so important. Tac chraddadhānā munayo jñāna-vairāgya-yuktayā (SB 1.2.12). By eagerness, automatically you will be enriched with knowledge and detachment. Knowledge does not mean, "Now we have discovered this atomic bomb." That is not knowledge. What knowledge this is? People are dying.

Lecture on SB 1.2.12 -- Los Angeles, August 15, 1972:

. You have discovered something which will accelerate death. But we are giving some knowledge to stop death. That is Kṛṣṇa consciousness. This is knowledge. Jñāna-vairāgya-yuktayā. And as soon as you get this knowledge, automatically you become detached to all this nonsense material happiness.

Lecture on SB 1.2.12 -- Vrndavana, October 23, 1972:

Pradyumna: "That Absolute Truth is realized by the seriously inquisitive student or sage who is well equipped with knowledge and who has become detached by rendering devotional service and hearing the Vedānta-śruti."

Prabhupāda:

tac chraddadhānā munayo

jñāna-vairāgya-yuktayā

paśyanty ātmani cātmānaṁ

bhaktyā śruta-gṛhītayā

(SB 1.2.12)

So first of all it has been described what is the purpose of life. This human form of life, it is not meant for being spoiled like the dogs and hogs. The dogs and hogs, they're busy to find out food: "Where is food? Where is stool?" And they are spoiling their whole day and night. Their life has been made by nature in such a way that they have no other business than to find out where is some food, where is some food, where is... And laboring, they're laboring very hard.

Lecture on SB 1.2.12 -- Vrndavana, October 23, 1972:

Now I want Brahman." Brahma jānāti iti brāhmaṇaḥ.

So these are the processes. So Bhāgavata recommends, tat śraddhā, śraddadhānā munayo jñāna-vairāgya-yuktayā (SB 1.2.12). There must be sufficient knowledge. Otherwise this kind of vairāgya has no meaning. I have, I've taken renounced order of life, but I've, privately I've got all these nonsense, illicit sex, intoxication, gambling—that is not required. Real knowledge means there must be renouncement of this nonsense. That is real knowledge. Jñāna-vairāgya-yuktayā munayaḥ paśyanty ātma... For him, it is not difficult to find out where is God.

Lecture on SB 1.2.12 -- Vrndavana, October 23, 1972:

Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38). Anywhere he can sit down and he can talk with God, he can see God, he can take direction from God. Paśyanty ātmani cātmānaṁ bhaktyā śruta-gṛhītayā. By devotional service. Not by other means. Śruta-gṛhītayā. By understanding from the Vedas. Not manufactured. Just like Kṛṣṇa says, evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). You have to hear from Kṛṣṇa or from His bona fide representative. Then it will be sufficient.

Lecture on SB 1.2.12 -- Delhi, November 18, 1973:

Prabhupāda:

tac chraddadhānā munayo

jñāna-vairāgya-yuktayā

paśyanty ātmani cātmānaṁ

bhaktyā śruta-gṛhītayā

(SB 1.2.12)

We have been discussing the instruction of Sūta Gosvāmī, what is the purpose of life. Jīvasya tattva-jijñāsā. The only business of the human being is to inquire about the Absolute Truth, tattva-jijñāsā. And that tattva has been explained in the previous verse:

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

(SB 1.2.11)

Lecture on SB 1.2.12 -- Delhi, November 18, 1973:

So everything is there. The pleasure which we are hunting here within this material world, everything is there, full, full ānanda. You can enter into the ānandamaya-līlā. That He practically demonstrates in Vṛndāvana. He is playing with His cowherd boyfriends, He is dancing with the gopīs, He is playing as a child to His father and Mother Yaśodā. He has got conjugal love with Rādhārāṇī. Everything is there. Therefore here it is said, tac chraddadhānā munayo jñāna-vairāgya-yuktayā, paśyanti (SB 1.2.12). You can see all this ānandamaya-līlā, ātmani, within yourself. How? Tac chradda, chraddadhānāḥ. Śraddhā. This śraddhā means... I have already explained many times. It is explained in the Caitanya-caritāmṛta, śraddhā-śabde viśvāsa kahe sudṛḍha niścaya (Cc. Madhya 22.62).

Lecture on SB 1.2.12 -- Delhi, November 18, 1973:

As soon as you become a surrendered soul, then you become one of the munis, great-minded, wide-minded, muni, mahātmā. Munayaḥ. And why kind of śraddhā? Now, jñāna-vairāgya-yuktayā. Two things must be there—jñāna and vairāgya. I have already explained that actually our aim of life, human life, is to acquire knowledge and vairāgya.

Lecture on SB 1.2.12 -- Delhi, November 18, 1973:

We are not rāgī. Rāga means attachment. We are materially attached, and when you become actually jñānī, then you should be materially detached. That is called jñāna-vairāgya-yuktayā. Tac chraddadhānā munayo jñāna-vairāgya-yuktayā, paśyanty ātmani cātmānam (SB 1.2.12). Ātmani, within his mind and within his self, he sees the Paramātmā. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). Perfect yogi always sees the Supreme Personality of Godhead within himself.

Lecture on SB 1.2.12 -- Delhi, November 18, 1973:

Because we do not know. We cannot understand God with these blunt senses. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). The present senses, they are simply after material gratification. So how they can understand Kṛṣṇa? That is not possible. Therefore it is said, jñāna-vairāgya-yuktayā (SB 1.2.12). You can understand after jñāna. Jñāna means brahma-bhūta (SB 4.30.20), one who understands ahaṁ brahmāsmi: "I am not this material body; I am spirit soul." So brahma-bhūtaḥ prasannātmā (BG 18.54). Now we are designated by this bodily relationship: "I am American," "I am Indian," "I am brāhmaṇa," "I am kṣatriya," "I am black," "I am white," "I am strong," "I am weak," "I am fatty," "I am thin," so many.

Lecture on SB 1.2.12 -- Delhi, November 18, 1973:

This is Vaiṣṇava philosophy, how to become the servant of the servant of the servant of the servant, oh, hundred times servant (CC Madhya 13.80). Because this philosophy is understood by becoming a servant, not by becoming a master. That you will not. That is called jñāna-vairāgya-yuktayā (SB 1.2.12). Because so long wants to become a master, he is still in ajñāna because he cannot be master. How he can be master? Real master is Kṛṣṇa. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29). How you can be master? Can you become more than Kṛṣṇa? He is sarva-loka-maheśvaram.

Lecture on SB 1.2.12 -- Delhi, November 18, 1973:

Therefore it has said, jñāna-vairāgya-yuktayā. Then you have to become vairāgī to your puffed up consciousness that "I am master, I am God, I am this, I am that." No. That is called jñāna and vairāgya. Jñāna-vairāgya-yuktayā. And again it is confirmed, bhaktyā. As soon as the bhakti word is used, there is no question of becoming master. Bhakti is used via media between Bhagavān and bhakta. The dealings of Bhagavān and bhakta is called bhakti. Bhakti, bhaja-dhātu.

Lecture on SB 1.2.12 -- Delhi, November 18, 1973:

Sevā mean there is a sevaka and there is a master, sevya, one who is worshiped and one who serves. Then the process is called bhakti. Here it is also said, bhaktyā. What kind of bhakti? Bhaktyā śruta-gṛhītayā. Śruta, by hearing śruti, or Vedas. Completely on the basis of Vedic knowledge, that bhakti, not sentimental. Sentimental bhakti is also there, because the acceptance of Kṛṣṇa is there. Therefore there is some value. But real bhakti, Śrī Jīva Gosvāmī has commented that bhakti based on understanding of Vedānta-sūtra is perfect, on the basis of jñāna, knowledge, and vairāgya.

Lecture on SB 1.2.12 -- Delhi, November 18, 1973:

So simply Brahman realization is not perfect. Simply Paramātmā realization is also not perfect. When you realize Bhagavān, then you realize Brahman, Paramātmā, and Bhagavān simultaneously. That is ānanda. That is ānanda. That is available as it is. Paśyanty ātmani cātmānaṁ bhaktyā śruta-gṛhītayā. Śruta-gṛhītayā, hearing. Therefore Rūpa Gosvāmī says,

śruti-smṛti-purāṇādi-

pañcarātra-vidhiṁ vinā

aikāntikī harer bhaktir

utpātāyaiva kalpate

(Brs. 1.2.101)

Lecture on SB 1.2.12 -- Delhi, November 18, 1973:

One who does not understand the bhakti philosophy through śruti, through Veda, smṛti... Just like Bhagavad-gītā is smṛti. Śruti-smṛti-purāṇādi (Brs. 1.2.101), and Nārada Pañcarātra. Without reference to these books of knowledge, if one becomes a so-called devotee, that is not accepted by Rūpa Gosvāmī. Here also it is said, bhaktyā śruta-gṛhītayā. Śruta-gṛhītayā, knowledge, full knowledge, through Vedas, bhaktyā, with devotion. Dry Vedic knowledge makes you impersonalist, only a partial realization.

Lecture on SB 1.2.12 -- Delhi, November 18, 1973:

So if we want to understand the real reality, vāstava-vastu, that is Kṛṣṇa, then this is the process. What is that?

tac chraddadhānā munayo

jñāna-vairāgya-yuktayā

paśyanty ātmani cātmānaṁ

bhaktyā śruta-gṛhītayā

(SB 1.2.12)

You have to receive through the channel of paramparā system, bhakti. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). Paramparā. Ādau gurvāśrayam. Therefore we have to accept a guru who is coming in the paramparā.

Lecture on SB 1.2.13 -- Los Angeles, August 16, 1972:

So ataḥ, therefore, in the previous verse it was decided who is qualified to see God. God is there within yourself. He is not far away. Not that you have to go many miles away to see God. Paśyanty ātmani cātmānaṁ bhaktyā śruta-gṛhītayā. Just like you are searching out something, you do not know what the thing is like, you are harassed. But if somebody knows what the thing is like, "Why you are harassing yourself? Here is the thing.

Lecture on SB 1.15.51 -- Los Angeles, December 28, 1973:

Bhāgavata should be studied from the person whose life is Bhāgavata. This is the instruction of Śrī Caitanya Mahāprabhu's personal secretary.

So here it is said, yaḥ śraddhayā. And what is that śraddhā?

tac chraddadhānā munayo

jñāna-vairāgya-yuktayā

paśyanty ātmani cātmānaṁ

bhaktyā śruta-gṛhītayā

(SB 1.2.12)

Bhaktyā śruta-gṛhītayā. You can realize. God realization is possible by a person who is faithful. Tac chraddadhānāḥ. And what is that faith? That faith is explained in the Caitanya-caritāmṛta: śraddhā-śabde viśvāsa kahe sudṛḍha niścaya (Cc. Madhya 22.62). One who has been firmly convinced...

Lecture on SB 3.25.18 -- Bombay, November 18, 1974:

So our Kṛṣṇa consciousness movement is so nice that even a child can be on the highest position of jñāna and vairāgya—if he takes the word of Kṛṣṇa by association, good association. Saṅgāt sañjāyate kāmaḥ. So this Kṛṣṇa consciousness movement is meant for giving chance to people to take the advantage of association of jñānī and vairāgī. Not fools and rascals, but jñānī and vairāgī. Jñāna-vairāgya-yuktayā (SB 1.2.12) Bhakti-yuktena ca ātmanā (SB 3.25.18). Then, what is the result? Paripaśyaty udāsīnaṁ prakṛtim, prakṛtiṁ ca hataujasam. Now prakṛti has no more any influence. No more attraction for cinema. No. No more attraction for cigarette. You see practically.

Lecture on SB 6.1.55 -- London, August 13, 1975:

These two words, that "Kṛṣṇa is the Supreme Personality of Godhead, and I am Kṛṣṇa's part and parcel," if we realize these things only, then our jñāna, our knowledge, is perfect. And then, as soon as knowledge is perfect, then next is vairāgya. Jñāna-vairāgya-yuktayā (SB 1.2.12). Two things required. But if you remain in the jñāna platform, do not come to the actual spiritual platform, then śrama eva hi kevalam (SB 1.2.8). It is simply waste of... Jñāna means to have knowledge. What knowledge? This knowledge, that "Kṛṣṇa is the Supreme Person, bhoktā, puruṣa, and we are just part and parcel of Kṛṣṇa to fulfill the desire of Kṛṣṇa." This is jñāna.

Festival Lectures

Jagannatha Deities Installation Srimad-Bhagavatam 1.2.13-14 -- San Francisco, March 23, 1967:

Without devotion, simply we go on hearing for millions of years, oh, that will not also not earn(?). It is here... Bhaktyā śruta-gṛhītayā. This is the process of understanding absolute knowledge. Please note these points, what are the process. First thing is that one must be faithful. Second thing is that he must be thoughtful. The third thing is that he must have knowledge. What is that knowledge? "I am not this body." And then detachment. As soon as I am convinced that I am not this body, then why should I take so much care for the body? Let me take care of my self.

General Lectures

Pandal Lecture -- Delhi, November 20, 1971:

That is also not possible. If you actually seriously want to understand Kṛṣṇa, then you have to take the process of bhakti. Jñāna-vairāgya yuktayā (SB 1.2.12). Bhaktyā śruta-gṛhītayā. There is a statement, the Absolute Truth can be understood by bhakti, and that bhakti received through the aural reception of your ear. My Guru Mahārāja used to say that if you want to know a saintly person, you try to understand him by your ear, not by the eyes.

Pandal Lecture -- Delhi, November 20, 1971:

You cannot understand a saintly person by staring your eyes, "Let me see what kind of..." No. That is not possible. Therefore śāstra says, bhaktyā śruta-gṛhītayā. You have to understand the Absolute Truth by devotion. At the same time, śruta-gṛhītayā. Śruta means taking information by hearing from the śrotriyaṁ brahma-niṣṭhaṁ guru (MU 1.2.12), by hearing from the right source and with bhakti. Bhaktyā śruta-gṛhītayā. This is the process.

Pandal Lecture -- Delhi, November 20, 1971:

So you try to understand what is God and try to understand what sort of religion he has given. So that you can receive by bhaktyā śruta-gṛhītayā. Śruti-smṛti-purāṇādi-pañcarātra-vidhi (Brs. 1.2.101). Vidhi, a regulative principle. Just like Kṛṣṇa says that yeṣām anta-gataṁ pāpam, that what are the pāpas, sinful life? The śāstra says, striyaḥ sūnā pāna dyūta yatra pāpaś catur-vidhaḥ (SB 1.17.38). These four things are the four pillars of sinful life. What are these? Avaida stri-saṅga: womanly connection which is illegitimate.

1973 Conversations and Morning Walks

Morning Walk -- April 26, 1973, Los Angeles:

Prabhupāda: Then, when you are convinced, naturally you know: "Oh, this should not be taken." Detached, automatically. Paraṁ dṛṣṭvā nivartate (BG 2.59). Therefore knowledge is first required for detachment. Jñāna-vairāgya-yuktayā (SB 1.2.12). Jñāna, first of all knowledge, then detachment. unless you have knowledge, artificial detachment will not work.

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

Prabhupāda: Yes. Otherwise we are embarrassed with so many dharmas. Social dharma, political dharma, national dharma, international dharma, this dharma, brāhmaṇa-dharma, śūdra-dharma, so many. Therefore Kṛṣṇa says sarva-dharma.

Reporter: All of them.

Prabhupāda: All give up. This is vairāgya. Jñāna-vairāgya-yuktayā (SB 1.2.12). Jñāna-vairāgya-yuktayā. The bhakti-yoga means, jñāna-vairāgya-yuktayā. Jñāna and vairāgya there must be. Can you find that verse?

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

(SB 1.2.11)

Pradyumna:

tac chraddadhānā munayo

jñāna-vairāgya-yuktayā

paśyanty ātmani cātmānam...

(SB 1.2.12)

Prabhupāda: Paś... Tac chraddadhānā munayo jñāna-vairāgya-yuktayā. Jñāna-vairāgya... Without jñāna-vairāgya you cannot make any spiritual advancement. Then?

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

Pradyumna: Paśyanty ātmani cātmānam...

Prabhupāda: Ah.

Pradyumna: ...bhaktyā śruta-gṛhītayā.

Prabhupāda: Bhaktyā śruta-gṛhītayā. Śruta-gṛhītayā. By hearing from authority. Śruta. Gṛhītayā. Jñāna-vairāgya-yuktayā. This is the process. Tac chraddadhānā munayo jñāna-vairāgya-yuktayā, paśyanty ātmānam ātmani, śruta-gṛhītayā, bhaktyā śruta-gṛhītayā (SB 1.2.12). This is the process.

Reporter: By devotion, by listening you receive and see the self...

Prabhupāda: Yes.

1974 Conversations and Morning Walks

Morning Walk -- February 17, 1974, Bombay:

Prabhupāda: No, no, yourself also. A bhaktas, they're not ajñānī. That is rascaldom. If says the bhaktas are ajñānī, that is rascaldom because Kṛṣṇa says, teṣām evānukampārtham aham ajñāna-jaṁ tamaḥ, nāśayāmi (BG 10.11). If Kṛṣṇa helps him to become jñānī, then how he's ajñānī? It is a, ignorance, they say bhaktas are not jñānīs. Without jñāna, there is no question of bhakta. Jñāna-vairāgya-yuktayā (SB 1.2.12). Bhakta means he's already qualified with jñāna and vairāgya. That is bhakta.

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānaṁ ca yad ahaitukam

(SB 1.2.7)

It is a mistaken idea, the bhaktas are not very advanced in knowledge.

1977 Conversations and Morning Walks

Room Conversation -- October 21, 1977, Vrndavana:

Prabhupāda: Yes. When one is purified by Vedic knowledge, then mad-bhaktir labhate param. Then he is allowed entrance in devotional understanding. Bhaktyā śruta-gṛhītayā. There is a...? Eh? In Bhāgavatam?

Jayādvaita:

tac chraddadhānā munayo

jñāna-vairāgya-yuktayā

paśyanty ātmani cātmānaṁ

bhaktyā śruta-gṛhītayā

(SB 1.2.12)

Prabhupāda: Śruta-gṛhītayā. And śruta-gṛhītayā is Vedānta knowledge, not sentimental. Śruta-gṛhītayā. That is sound knowledge. Discuss Bhāgavatam daily, as much as possible.