The modern so-called philosophers, scientists, scholars, they say: "I think. I think." What is your value? The great personality, they will not say like that. Never they will say. Therefore Kṛṣṇa even says tattva-darśibhiḥ: "It has been concluded by higher authorities." He is Himself authority; still, He's not speaking that "I say." No. Sometimes He says mataṁ mama, "That is My opinion." But He's also following the principle, authoritative, tattva-darśibhiḥ. Tattva-darśibhiḥ saṅkhye, ubhayor api dṛṣṭo 'ntaḥ, conclusion. Although Kṛṣṇa is saying that this is sat and this is asat, this is permanent and this is nonpermanent, but still, He is giving evidence that tattva-darśibhiḥ, those who have seen the truth, they have concluded like that. This is, means, authority. "They have concluded like that. Don't think that I am manufacturing something. No." Tattva-darśibhiḥ.
This is the way of understanding: whether tattva-darśibhiḥ. We also give reference sometimes in the modern age that such-and-such professor says such and such. But they are not tattva-darśibhiḥ. They are all speculator. They are not tattva-darśibhiḥ. But we have to go to the tattva-darśī.
- tad viddhi praṇipātena
- paripraśnena sevayā
- upadekṣyanti te jñānaṁ
- jñāninas tattva-darśinaḥ
- (BG 4.34)
So this tattva-darśī, tattva, this word you should learn very nicely, that that is authoritative, and others they are not authoritative; they are simply speculation. Speculation means mental platform. It has no value. As this body is also nonpermanent, the mind is also flickering. Mind is flickering, accepting something and rejecting something. The same thing now accepted, again rejected. This is mind's business. So mind cannot be tattva-darśī. Of course, we have to think with mind, but under the direction of authority. Then we can reach real tattva.
- vadanti tat tattva-vidas
- tattvaṁ yaj jñānam advayam
- brahmeti paramātmeti
- bhagavān iti śabdyate
- (SB 1.2.11)
The Bhagavān is the last word of tattva.