Bhagavān is explaining Himself, how to know Bhagavān. So we have to take advantage. If we are actually serious to understand Bhagavān, then we have to take the instruction given by Bhagavān Himself. We cannot manufacture ideas to know Bhagavān. That is not possible. You cannot speculate on Bhagavān. Nāyam ātmā pravacanena labhyo na bahunā śrutena (Kaṭha Upaniṣad 1.2.23). The Vedas informs us that nāyam ātmā, Paramātmā, Bhagavān, nāyam ātmā pravacanena labhyaḥ. If one is very good speaker, it is not that he can understand Bhagavān. Nāyam ātmā pravacanena labhyo na medhayā. If one is very meritorious, great scientist, philosopher, it does not mean that he can understand Bhagavān. Nāyam ātmā pravacanena labhyo na bahunā śrutena. If one is very highly educated, highly learned in Vedic knowledge, he also cannot. Bhagavān can be understood by the mercy of Bhagavān. That is the process. Therefore Bhagavān mercifully explaining Himself. We have to take advantage of it. Then we can understand Bhagavān.
- athāpi te deva padāmbuja-dvaya-
- prasāda-leśānugṛhīta eva hi
- jānāti tattvaṁ . . .
- na cānya eko 'pi ciraṁ vicinvan
- (SB 10.14.29)
These are the verdict of the Vedas. Athāpi te deva padāmbuja-dvaya-prasāda-leśānugṛhīta eva hi. "My Lord, one who has got a little mercy of Yourself," prasāda-leśa, a little mercy, jānāti tattvam, "he can understand." Na ca anya eko 'pi ciraṁ vicinvan: "Others, who has not received Your mercy, he may speculate for millions of years, still he cannot understand." So we can understand Bhagavān by the mercy of Bhagavān, not by speculation, not by learning, not by speaking or so many other things.
So here we have to take advantage, bhagavān uvāca. Bhagavān personally speaking. Why speaking? Asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu (BG 7.1). Without any doubts: asaṁśayam. If you speculate on God there are so many doubts. But asaṁśayam, without any doubt, if you want to understand . . . Asaṁśayaṁ samagram: and in totality, not partially. Bhagavān is Absolute Truth. The Absolute Truth is understood from three angles of vision: Brahman, Paramātmā and Bhagavān.
- vadanti tat tattva-vidas
- tattvaṁ yaj jñānam advayam
- brahmeti paramātmeti
- bhagavān iti śabdyate
- (SB 1.2.11)
So Brahman understanding is not samagra, not asaṁśayam. Here it is said, asaṁśayaṁ samagram. Brahman understanding of the Absolute Truth is partial. It is not samagra, means not the complete. Complete knowledge of Absolute is not brahma-jñāna. Just like the example is just like we are experiencing daily this sunshine. But understanding of the sunshine is not complete understanding of the sun. Very nice example. Because you are experiencing, I am experiencing daily sunshine, that does not mean we know everything of the sun planet or who are living there, how they are living. Rather, we are contemplating there cannot be any life because so much heat, temperature. So we do not know. We do not know samagram, complete. So this is a material thing. We cannot understand even one, one of the creation of Bhagavān. And how to know Bhagavān?
So we have to understand Bhagavān from Bhagavān. Then we understand Him asaṁśayaṁ samagram. Paramātma-jñāna, brahma-jñāna, they are partial.