Absolute Truth means the Supreme Person, the Supreme Being, Absolute. There is no contradictory. Kṛṣṇa and Kṛṣṇa's name, Kṛṣṇa's form, Kṛṣṇa's activities, Kṛṣṇa's paraphernalia, Kṛṣṇa's attributes—everything Kṛṣṇa. That is called Absolute Truth. There is no difference. Kṛṣṇa and Kṛṣṇa's form is not different. Kṛṣṇa's hand and Kṛṣṇa's leg not different. Just like we have got difference: this left hand is different from the right hand; the nose is different from the ear. We have got. Because this is called sagata-vigata-vibheda(?). Kṛṣṇa hasn't got that thing. That is called Absolute. It is stated in the Brahma-saṁhitā, aṅgāni yasya sakalendriya-vṛttimanti. Aṅgāni, we have got different parts of the body, limbs, for different purposes. But Kṛṣṇa can serve any purpose from any limbs of His body. Kṛṣṇa can eat by seeing only. Kṛṣṇa can go by thinking only. There are so many description that Kṛṣṇa is Absolute. So these contradictory things, how one can understand of the Absolute? He is absolute, advaya-jñāna. Absolute means no duality; everything is one.
So virāga, bhaktyā pumāñ jāta-virāga aindriyād. Here our material disease is that we want to satisfy our sense. This is material life. The whole material civilization is going on, we have repeatedly said... Advancement of civilization means advancement of sense gratification. That's all. So bhakti means just the opposite. So, so long we are, I mean to say, very much interested in sense gratification, there is no question of bhakti. That is not possible. So we have to reduce the tendency for sense gratification by increasing our devotional activities. That is the process. Therefore it is said, bhaktyā pumāñ jāta-virāga. Virāga, from where? Virāga means distasteful. Virakti. The other word is virakti: "No, no, I don't like." That is called virāga.
Rāga means attachment, and vi means vigata. Vigata-rāga. And from virāga-vairāgya. Jñāna-vairāgya. This is wanted. Human life is meant for jñāna and vairāgya. Two things required. We are continuing this material existence on account of rāga, attachment, attachment for sense gratification. That is the cause of material bondage. Material bondage means, we have explained several times, to accept one body, then create another body. We have got now this human form of body, and according to our, I mean to say, affection or infection to different qualities of the nature, we are creating another body. So in this way we are entangled. So unless we become virāga, virāga aindriyāt, sense gratification... These different changes of body are being possible on account of sense gratification. Nature or God or Kṛṣṇa will give me full facility. Just like in the Western countries especially, they are now trying to become naked, nudies. So nature will give them to stand naked like a tree, or tree, for many years. "You are so fond of become nudie. All right, you stand up here for ten thousand years without any dress." Nature will give you. Those who have no discrimination for eating—"Anything, damn rascal, let me. Give me. I will eat it"—"All right, then you can take the body of a pig and eat up to stool."
So nature will give you.
- Kāraṇaṁ guṇa-saṅgo 'sya.
- puruṣaḥ prakṛti-stho hi
- bhuṅkte prakṛti-jān guṇān
- kāraṇaṁ guṇa-saṅgo 'sya
- (BG 13.22)
Why we are getting different bodies? Because we have got different tendency for sense gratification. Indriya, aindriyāt. This is the disease, material disease. Everyone has got tendency for sense gratification, but not all of them of the same type. They have got different types. So our material bondage means these different types of sense gratification. Therefore we have to stop this. We have to be detestful from this sense gratification. Then our spiritual life will begin. That is possible by bhakti.