View source for I cannot say what is going on in your mind, in your body, what pains and pleasure you are feeling. But I can speak about myself that, "I am feeling like this." That I can say. So my consciousness is not perfect. It is perfect so far I am concerned

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{{terms|"I cannot say what is going on in your mind, in your body, what pains and pleasure you are feeling. But I can speak about myself that"|"I am feeling like this"|"That I can say. So my consciousness is not perfect. It is perfect so far I am concerned"}}
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[[Category:Pages Needing Audio - SHARMISTHA]]
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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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Our consciousness is that I know directly everything of my body or of my self. But I do not know indirectly about yourself. I cannot say what is going on in your mind, in your body, what pains and pleasure you are feeling. But I can speak about myself that, "I am feeling like this. I am thinking like this. I am willing like this." That I can say. So my consciousness is not perfect. It is perfect so far I am concerned. But I . . . my consciousness does not spread upon you.
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[[Vanisource:721105 - Lecture SB 01.02.25 - Vrndavana|721105 - Lecture SB 01.02.25 - Vrndavana]]
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Vyāsadeva is explaining Vedānta-sūtra in his book, Śrīmad-Bhāgavatam. Bhāṣyaṁ brahma-sūtrāṇām. Śrī Vyāsadeva says, "This is the real comment, or bhāṣya, of Vedānta-sūtra, Śrīmad-Bhāgavatam." Therefore Gauḍīya Vaiṣṇava, Gosvāmīs, they did not write any comment on the Vedānta-sūtra because they accept Śrīmad-Bhāgavatam is the natural commentary on the Vedānta-sūtra. So why they should write again? But still, when there was such question raised in Jaipur that the Gauḍīya Vaiṣṇava has no commentary on the Vedānta-sūtra, at that time, Baladeva Vidyābhūṣaṇa, he wrote Govinda-bhāṣya on Vedānta-sūtra. But still, Vedānta-sūtra does not mean to understand impersonalism. No. That's not the fact.

Therefore in the Śrīmad-Bhāgavatam, in the very beginning, the Vedānta-sūtra is discussed. Unfortunately, the professional Bhāgavata reciters did . . . neither they have got brain, nor do they explain the . . . from the very beginning, Śrīmad-Bhāgavatam. In the Śrīmad-Bhāgavatam, from the very beginning, Vedānta-sūtra is explained, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). In the Vedānta-sūtra, the answer is, "The Absolute Truth is that from whom everything emanates." So Śrīmad-Bhāgavatam explains: janmādy asya yataḥ anvayād itarataś cārtheṣu abhijñaḥ sva-rāṭ.

As soon as we speak that the original source of everything, janmādy asya yataḥ, so what is the nature of that original source? Whether He's a dead stone, or a living being? That is the next question. Everything that we experience is coming from the supreme source. Whether that supreme source is a living being or a dead stone? What will be the answer?

From common sense? From common sense, suppose if we find out the original source of everything, what will be the nature of that original? The Bhāgavata explains therefore, abhijñaḥ sva-rāṭ. He's not dead stone. Abhijñaḥ. He has got consciousness. He has got consciousness. What kind of consciousness? Anvayāt itarataś ca artheṣu abhijñaḥ. He knows everything, directly and indirectly.

Now suppose we are also conscious. So what is the nature of our consciousness? Our consciousness is that I know directly everything of my body or of my self. But I do not know indirectly about yourself. I cannot say what is going on in your mind, in your body, what pains and pleasure you are feeling. But I can speak about myself that, "I am feeling like this. I am thinking like this. I am willing like this." That I can say. So my consciousness is not perfect. It is perfect so far I am concerned. But I . . . my consciousness does not spread upon you.

But here it is said, anvayāt itarataḥ abhijñaḥ, artheṣu abhijñaḥ. "The Absolute Truth knows everything, directly and indirectly." My knowledge is imperfect in this sense, that I am eating something, it is being digested in the stomach, so many secretions are coming out. How they are forming into blood, and so many things are going on within the body, I am not directly concerned; neither I know directly.

But the Absolute Truth, the Supreme Being, He knows everything, in any corner of the cosmic manifestation. Therefore His consciousness and my consciousness is . . . as, so far possessing consciousness, the Absolute Truth and myself are one, but His consciousness is all-pervading. My consciousness is limited. So the Absolute Truth cannot be limited, but we are limited.

Therefore here it is said, bhejire munayaḥ athāgre bhagavantam. In this . . . we have already discussed that the Absolute Truth is realized in three features, brahmeti paramātmeti bhagavān iti śabdyate ([[Vanisource:SB 1.2.11|SB 1.2.11]]). The Absolute Truth is realized in three phases: impersonal Brahman, localized Paramātmā and the Supreme Person, Bhagavān. So the ultimate realization is bhagavantam, not the impersonal Brahman. That is not ultimate realization. That is partial realization. Even Paramātmā realization, that is also partial. The complete realization is Bhagavān. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam ([[Vanisource:SB 1.2.11|SB 1.2.11]]).

There is no duality in the Absolute platform. That's a fact. But that does not mean that realization of Brahman is the same as realization of the Supreme Personality of Godhead. That is not the same. There is no difference, so far the spiritual identity is concerned. The spiritual identity is the same, Brahman, Paramātmā or Bhagavān. But because my realization is imperfect, therefore somebody says that Brahman realization is the supreme; somebody says that Paramātmā realization is the supreme; somebody says Bhagavān realization is the Supreme. But factually, one who has got real realization, he knows the Absolute Truth is realized in three features, according to one's capacity.
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