Knowledge of the truth: Difference between revisions
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<div class="section" id="Bhagavad-gita_As_It_Is" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2></div> | |||
<div class="sub_section" id="BG_Chapters_13_-_18" text="BG Chapters 13 - 18"><h3>BG Chapters 13 - 18</h3></div> | |||
== | <div class="quote" book="BG" link="BG 18.22" link_text="BG 18.22, Translation"> | ||
<div class="text">'''[[Vanisource:BG 18.22 (1972)|BG 18.22, Translation]]: And that knowledge by which one is attached to one kind of work as the all in all, without knowledge of the truth, and which is very meager, is said to be in the mode of darkness.'''</div> | |||
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=== | <div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div> | ||
< | <div class="sub_section" id="SB_Canto_5" text="SB Canto 5"><h3>SB Canto 5</h3></div> | ||
== | <div class="quote" book="SB" link="SB 5.11.3" link_text="SB 5.11.3, Translation"> | ||
<div class="text">'''[[Vanisource:SB 5.11.3|SB 5.11.3, Translation]]: A dream becomes automatically known to a person as false and immaterial, and similarly one eventually realizes that material happiness in this life or the next, on this planet or a higher planet, is insignificant. When one realizes this, the Vedas, although an excellent source, are insufficient to bring about direct knowledge of the truth.'''</div> | |||
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=== | <div class="section" id="Sri_Caitanya-caritamrta" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2></div> | ||
< | <div class="sub_section" id="CC_Adi-lila" text="CC Adi-lila"><h3>CC Adi-lila</h3></div> | ||
== | <div class="quote" book="CC" link="CC Adi 2.11" link_text="CC Adi 2.11, Purport"> | ||
<div class="heading">Persons who are in knowledge of the truth know that one who tries to approach the Absolute simply by mental speculation will ultimately realize the impersonal Brahman, and one who tries to approach the Absolute through yoga practice will be able to realize Paramātmā, but one who has complete knowledge and spiritual understanding realizes the spiritual form of Bhagavān, the Personality of Godhead.</div> | |||
= | <div class="text">'''[[Vanisource:CC Adi 2.11|CC Adi 2.11, Purport]]:''' This Sanskrit verse appears as the eleventh verse of the First Canto, Second Chapter, of Śrīmad-Bhāgavatam, where Sūta Gosvāmī answers the questions of the sages headed by Śaunaka Ṛṣi concerning the essence of all scriptural instructions. Tattva-vidaḥ refers to persons who have knowledge of the Absolute Truth. They can certainly understand knowledge without duality because they are on the spiritual platform. The Absolute Truth is known sometimes as Brahman, sometimes as Paramātmā and sometimes as Bhagavān. Persons who are in knowledge of the truth know that one who tries to approach the Absolute simply by mental speculation will ultimately realize the impersonal Brahman, and one who tries to approach the Absolute through yoga practice will be able to realize Paramātmā, but one who has complete knowledge and spiritual understanding realizes the spiritual form of Bhagavān, the Personality of Godhead.</div> | ||
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< | <div class="section" id="Lectures" text="Lectures"><h2>Lectures</h2></div> | ||
< | <div class="sub_section" id="Bhagavad-gita_As_It_Is_Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3></div> | ||
== | <div class="quote" book="Lec" link="Lecture on BG 7.3 -- Vrndavana, August 9, 1974" link_text="Lecture on BG 7.3 -- Vrndavana, August 9, 1974"> | ||
<div class="text">'''[[Vanisource:Lecture on BG 7.3 -- Vrndavana, August 9, 1974|Lecture on BG 7.3 -- Vrndavana, August 9, 1974]]:''' How Kṛṣṇa is truth, the Absolute Truth, although the Absolute Truth is described in three phases in the Śrīmad-Bhāgavatam... Just like vadanti tat tattva-vidas tattvam [SB 1.2.11]. This tattva. Here it is said, tattvataḥ. The truth, Absolute Truth, is called tattva. So vadanti tat tattva-vidas tattvam [SB 1.2.11]. Tattva-vid. Vid means knowledge. Vetti veda vido jñāne. One who has got complete knowledge, he is called vid, tattva-vid. So tattva-vid, they ascertain the tattva, the truth, in three ways. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam [SB 1.2.11]. So knowledge of the truth is nondual. Absolute means nondual, no relative, absolute, advaya-jñāna. So what is that advaya-jñāna? Brahmeti paramātmeti bhagavān iti śabdyate. So to approach Kṛṣṇa, to understand, one has to go through the brahma-jñāna, brahmeti, then Paramātmā, paramātma-jñāna. Then kṛṣṇa-jñāna. Brahmeti paramātmeti bhagavān iti śabdyate. So generally, those who are inquiring about the Absolute Truth, they come to the point of brahma-jñāna, brahma-jñāna. Then, if one makes further advance, then he can understand paramātma-jñāna. Paramātma-jñāna means the all-pervasive Personality of Godhead, localized aspect. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati [Bg. 18.61]. That is paramātma-jñāna. First of all, brahma-jñāna, then paramātma-jñāna, then bhagavad-jñāna.</div> | |||
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Latest revision as of 00:25, 18 May 2018
Bhagavad-gita As It Is
BG Chapters 13 - 18
BG 18.22, Translation: And that knowledge by which one is attached to one kind of work as the all in all, without knowledge of the truth, and which is very meager, is said to be in the mode of darkness.
Srimad-Bhagavatam
SB Canto 5
SB 5.11.3, Translation: A dream becomes automatically known to a person as false and immaterial, and similarly one eventually realizes that material happiness in this life or the next, on this planet or a higher planet, is insignificant. When one realizes this, the Vedas, although an excellent source, are insufficient to bring about direct knowledge of the truth.
Sri Caitanya-caritamrta
CC Adi-lila
Persons who are in knowledge of the truth know that one who tries to approach the Absolute simply by mental speculation will ultimately realize the impersonal Brahman, and one who tries to approach the Absolute through yoga practice will be able to realize Paramātmā, but one who has complete knowledge and spiritual understanding realizes the spiritual form of Bhagavān, the Personality of Godhead.
CC Adi 2.11, Purport: This Sanskrit verse appears as the eleventh verse of the First Canto, Second Chapter, of Śrīmad-Bhāgavatam, where Sūta Gosvāmī answers the questions of the sages headed by Śaunaka Ṛṣi concerning the essence of all scriptural instructions. Tattva-vidaḥ refers to persons who have knowledge of the Absolute Truth. They can certainly understand knowledge without duality because they are on the spiritual platform. The Absolute Truth is known sometimes as Brahman, sometimes as Paramātmā and sometimes as Bhagavān. Persons who are in knowledge of the truth know that one who tries to approach the Absolute simply by mental speculation will ultimately realize the impersonal Brahman, and one who tries to approach the Absolute through yoga practice will be able to realize Paramātmā, but one who has complete knowledge and spiritual understanding realizes the spiritual form of Bhagavān, the Personality of Godhead.
Lectures
Bhagavad-gita As It Is Lectures
Lecture on BG 7.3 -- Vrndavana, August 9, 1974: How Kṛṣṇa is truth, the Absolute Truth, although the Absolute Truth is described in three phases in the Śrīmad-Bhāgavatam... Just like vadanti tat tattva-vidas tattvam [SB 1.2.11]. This tattva. Here it is said, tattvataḥ. The truth, Absolute Truth, is called tattva. So vadanti tat tattva-vidas tattvam [SB 1.2.11]. Tattva-vid. Vid means knowledge. Vetti veda vido jñāne. One who has got complete knowledge, he is called vid, tattva-vid. So tattva-vid, they ascertain the tattva, the truth, in three ways. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam [SB 1.2.11]. So knowledge of the truth is nondual. Absolute means nondual, no relative, absolute, advaya-jñāna. So what is that advaya-jñāna? Brahmeti paramātmeti bhagavān iti śabdyate. So to approach Kṛṣṇa, to understand, one has to go through the brahma-jñāna, brahmeti, then Paramātmā, paramātma-jñāna. Then kṛṣṇa-jñāna. Brahmeti paramātmeti bhagavān iti śabdyate. So generally, those who are inquiring about the Absolute Truth, they come to the point of brahma-jñāna, brahma-jñāna. Then, if one makes further advance, then he can understand paramātma-jñāna. Paramātma-jñāna means the all-pervasive Personality of Godhead, localized aspect. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati [Bg. 18.61]. That is paramātma-jñāna. First of all, brahma-jñāna, then paramātma-jñāna, then bhagavad-jñāna.