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Not truth

Srimad-Bhagavatam

SB Canto 10.1 to 10.13

Relative truth is not truth in all the three phases of eternal time.
SB 10.2.26, Purport:

Everyone is searching after the truth. That is the philosophical way of life. The demigods give information that the Supreme Absolute Truth is Kṛṣṇa. One who becomes fully Kṛṣṇa conscious can attain the Absolute Truth. Kṛṣṇa is the Absolute Truth. Relative truth is not truth in all the three phases of eternal time. Time is divided into past, present and future. Kṛṣṇa is Truth always, past, present and future. In the material world, everything is being controlled by supreme time, in the course of past, present and future. But before the creation, Kṛṣṇa was existing, and when there is creation, everything is resting in Kṛṣṇa, and when this creation is finished, Kṛṣṇa will remain. Therefore, He is Absolute Truth in all circumstances, If there is any truth within this material world, it emanates from the Supreme Truth, Kṛṣṇa. If there is any opulence within this material world, the cause of the opulence is Kṛṣṇa. If there is any reputation within this material world, the cause of the reputation is Kṛṣṇa. If there is any strength within this material world, the cause of such strength is Kṛṣṇa. If there is any wisdom and education within this material world, the cause of such wisdom and education is Kṛṣṇa. Therefore Kṛṣṇa is the source of all relative truths.

Lectures

Bhagavad-gita As It Is Lectures

Tattvataḥ means in truth. You can imagine something of God, but that is not truth.
Lecture on BG 4.1 -- Delhi, November 10, 1971:

In the Bhagavad-gītā it is clearly said, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). "One can understand Me by devotion," bhaktyā. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). Tattvataḥ means in truth. You can imagine something of God, but that is not truth. Just like, for example, somebody very big, very rich. So you can imagine this man is so big, so big merchant, he has got so much money. Imagination, by discussion amongst your friends, but that is not perfect knowledge. But somehow or other, if you make friendship with that big man, and if he tells you that "My position is like this," then you understand very easily. You cannot speculate. By speculating, you cannot understand God. That is not possible. He's so great, our speculating power is very poor.

Māyāvādī, at least they say that "There is Brahman. He is truth, but this phenomenal world is not truth. Manifestation of material energy, that is not true."
Lecture on BG 16.8 -- Hawaii, February 4, 1975:

Now, the next characteristic is asatyam: "This world is simply phenomenal; it has no foundation." The Māyāvādīs, they directly say, brahma satyaṁ jagan mithyā. So Māyāvādī, at least they say that "There is Brahman. He is truth, but this phenomenal world is not truth. Manifestation of material energy, that is not true." So, according to our philosophy, Vaiṣṇava philosophy, we don't say that this māyā, or the... Māyā means this temporary manifestation. This material world is fact, but it is temporary, not false. We cannot say it is false. Just like I am sitting on the seat or you are sitting on the floor. We are sitting on something. It is not false; it is fact. I am not sitting on the air. You are not sitting on the air. So how we can say it is false? No.

Srimad-Bhagavatam Lectures

Everything is born from Brahman. How something can be untruth? No. That is not. Truth is there, but when we misunderstand the truth or misuse the truth, then we are in trouble.
Lecture on SB 1.7.32-33 -- Vrndavana, September 27, 1976:

They say, the Shankarites, they say mithyā. We Vaiṣṇavas, we don't say mithyā, because mithyā it cannot be. If the Absolute Truth is true, how mithyā can come from the paraṁ satyam? Brahma satyam. If Brahman is truth, how... Janmādy asya yataḥ (SB 1.1.1), everything is born from Brahman. How something can be untruth? No. That is not. Truth is there, but when we misunderstand the truth or misuse the truth, then we are in trouble. That is Vaiṣṇava philosophy. We have to find out what is the truth in everything. And that can be understood when you are advanced. Vāsudevaḥ sarvam iti (BG 7.19). Sarvaṁ khalv idaṁ brahma. Here is truth. Nothing can be mithyā; everything is truth. We have to find out the truth.

Our Vaiṣṇava philosophy is we don't take anything as mithyā. We take it as truth, but we don't use it for purpose of which is not truth.
Lecture on SB 3.25.3 -- Bombay, November 3, 1974:

That is the Vedic instruction. Janmādy asya yataḥ (SB 1.1.1). So Supreme Absolute Truth is that from whom, or from which, everything has emanated. So if everything has emanated from the Absolute Truth, it cannot be untruth. How it can be untruth? It may be temporary. Therefore we Vaiṣṇava philosophers, we do not accept this jagat as the Māyāvādī philosopher says, jagan mithyā. No, we don't say mithyā. We say jagat is also satyam. Because the jagat has emanated from the Supreme, therefore it is not mithyā, but it is temporary. That is also explained in the Bhagavad-gītā. The material nature is temporary. Bhūtvā bhūtvā pralīyate (BG 8.19). It comes into existence and stays for some time. Then it is again annihilated. But it is not mithyā. We don't say mithyā. And it can be utilized for the Supreme Truth. This is Vaiṣṇava philosophy. Nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate. Our Vaiṣṇava philosophy is we don't take anything as mithyā. We take it as truth, but we don't use it for purpose of which is not truth.

So at the material world we have forgotten Kṛṣṇa, and we are situated in the asat, which is not truth.
Lecture on SB 3.25.43 -- Bombay, December 11, 1974:

Asad-grahāt. People have taken something which is asat. The Vedic instruction is asato mā sad gama: "Don't remain in the asat, in the untruth. Come to the Truth." So at the material world we have forgotten Kṛṣṇa, and we are situated in the asat, which is not truth. Therefore there is bhaya, fearfulness. Just like a child, if he is forlorn by the father and mother, then he is always in fearful condition, crying on the street, "Where is my father? Where is my mother?" This is our position.

As soon as I identify with my body, then the family relation, the society relation, the national relation, the country relation, so many things in relationship with the body we accept as truth. But that is not truth. As soon as the body finishes, everything finishes.
Lecture on SB 7th Canto -- Calcutta, March 7, 1972:

Actually, to tell the truth, those who are too much bodily absorbed, that "I am this body," for them this yoga practice is recommended. Not for the intelligent man. Because one who identifies himself with this body, he is not very intelligent. But because such persons are not very intelligent, for them this bodily exercise of yoga, aṣṭāṅga-yoga, is recommended. Not for the intelligent person. Intelligent person, they take immediately to the devotional service, immediate. Just like Kṛṣṇa..., Lord Caitanya begins immediately spiritual life, and He instructs Sanātana Gosvāmī, jīvera svarūpa haya nitya kṛṣṇa dāsa (Cc. Madhya 20.108-109). This is spiritual life. You... From the very beginning, you take it for granted that "I am eternal servant of Kṛṣṇa. I am not this body. Neither I have anything to do in relationship with this body." Because as soon as I identify with my body, then the family relation, the society relation, the national relation, the country relation, so many things in relationship with the body we accept as truth. But that is not truth. As soon as the body finishes, everything finishes. Therefore, Prahlāda Mahārāja says, yoga is also not helpful for approaching the Supreme Personality of Godhead.

General Lectures

How do you know it is not truth? Therefore you take it truth because we accept the truth from Kṛṣṇa.
Lecture Excerpt -- Boston, May 5, 1969:

Indian man (1): You are a giving a truth, a side, already handed out to me, that you have to be Kṛṣṇa conscious.

Prabhupāda: Because you are not Kṛṣṇa conscious... Because you are not Kṛṣṇa conscious, therefore we have to teach you that you become Kṛṣṇa conscious and you become happy.

Indian man (1): That's a given truth you are giving to me.

Prabhupāda: Yes.

Indian man (1): Well, how do you know?

Prabhupāda: How do you know it is not truth?

Indian man (1): I don't know. I haven't found out.

Prabhupāda: Therefore you take it truth because we accept the truth from Kṛṣṇa.

Indian man (1): You have accepted it. Have you ever found out?

Prabhupāda: What is that "found out"?

Indian man (1): That being Kṛṣṇa conscious, you're the most happiest person?

Prabhupāda: Yes.

Indian man (1): You are?

Prabhupāda: Yes. (laughter) Don't you see practical happiness? I left my home, sannyāsī. I have got my wife. I have got my children...

Philosophy Discussions

The real feature of snow is not red. It appears to be red under certain conditions, but that is not truth; that is untruth.
Philosophy Discussion on Gottfried Wilhelm von Leibnitz:

Śyāmasundara: He says that "snow is white" is not one of these eternal truths; that it is possible to conceive that snow could be red.

Prabhupāda: Why? You say that redness of snow is possible under certain circumstances?

Śyāmasundara: Yes.

Prabhupāda: So that is possible in every case. Therefore the real feature of snow is not red. It appears to be red under certain conditions, but that is not truth; that is untruth.

One truth is real truth, another truth is shadow truth. It is not truth, it is shadow. That is the exact language.
Philosophy Discussion on Gottfried Wilhelm von Leibnitz:

Prabhupāda: My point is that he says that there are two types of truth. No. There cannot be two types of truth. That is my protest. I say there is only one truth. When you think two types of truth, then you are mistaken. Then same thing: when you think that two plus two equals five, then you are mistaken. Two plus two is always four. That is truth. Similarly, snow is white always. That is truth. When you think it is red, it is untruth. But you cannot say it is another type of truth. Mistake cannot be accepted as another type of truth. Mistake is mistake.

Śyāmasundara: I think he says the same things, but the language is different.

Prabhupāda: There are two types of truth—what is that language? One truth is real truth, another truth is shadow truth. It is not truth, it is shadow. That is the exact language. The same example we can give: you see your face in the mirror as exactly the same, but it is shadow; therefore it is untruth. You cannot say that this reflection of your face on the mirror is another type of truth. Can you say like that? You cannot say that.

Opposite is māyā. Māyā is not truth. Māyā is illusion.
Philosophy Discussion on Gottfried Wilhelm von Leibnitz:

Prabhupāda: Absolute truth is one. Then he can say that absolute truth and relative truth, not that two types of truth.

Śyāmasundara: That's what he says: there are relative truths and absolute truths.

Prabhupāda: That we accept. There are truths, relative and absolute.

Śyāmasundara: And he says that the test for both types—of absolute truth and relative truth—is that for absolute truth, it is impossible to conceive of the opposite.

Prabhupāda: Opposite is māyā. Māyā is not truth. Māyā is illusion.

Just like Kṛṣṇa advises Arjuna, "Just go and tell Droṇācārya that his son is dead," although his son was not dead. So this is not truth. But because by that action Kṛṣṇa will be pleased—Kṛṣṇa is Absolute Truth-therefore even that lying is also absolute.
Philosophy Discussion on William James:

Prabhupāda: When a businessman goes to please somebody, he wants the money for himself. That is the difference. But when we go to please somebody, to get some money, our ultimate aim is to please Kṛṣṇa, the Absolute Truth. Therefore the means adopted, even if it is relative truth, that becomes Absolute Truth. The end justifies the means. Because the means is adopted, just like Kṛṣṇa advises Arjuna, "Just go and tell Droṇācārya that his son is dead," although his son was not dead. So this is not truth. But because by that action Kṛṣṇa will be pleased—Kṛṣṇa is Absolute Truth-therefore even that lying is also absolute.

Conversations and Morning Walks

1975 Conversations and Morning Walks

Truth is truth, not Indian truth or American truth. That is not truth. That is relative truth.
Room Conversation with Woman Sanskrit Professor -- February 13, 1975, Mexico:

Professor: If Indian philosophy...

Prabhupāda: No, no, it is no Indian or American. It is the philosophy. It is philosophy. The philosophy is not Indian or American. Truth is truth, not Indian truth or American truth. That is not truth. That is relative truth. The Absolute Truth is absolute. That is neither Indian nor American nor...

I want to possess, but that thing does not belong to me. Therefore it is stealing. And the jñānīs are trying to give up living. That is also not truth. But you haven't got anything, so what you are going to leave?
Morning Walk -- April 1, 1975, Mayapur:

Prabhupāda: Everything God's property. If you have something, then you can leave. But if you have nothing, what you will leave? It is another bogus. This is Māyāvādī theory. Brahma satyaṁ jagan mithyā. Why jagan mithyā? If Brahman is satya, jagan is also satya. (break) ...means they are trying to possess, and the jñānīs are trying to leave—both of them rascals. Where is the question of possessing? Stealing. You... I want to possess, but that thing does not belong to me. Therefore it is stealing. And the jñānīs are trying to give up living. That is also not truth. But you haven't got anything, so what you are going to leave? So both are in ignorance, the karmīs and jñānīs, the yogis.

You are accepting some spot—this is truth. And after some days, "No, no, this is not truth, this is truth." This is your position.
Morning Walk -- May 10, 1975, Perth:

Prabhupāda: Bhagavad-gītā is not that, five thousand years ago, not like that. Just like you cannot say the sun is now coming. It is there. It is there always. You are seeing now. They used to think like that—at night the sun is dead. These rascals. And they are advanced. They used to think that this earth is square. (laughing) And they are advanced. They are changing their opinion daily. That is their scientific knowledge. Why should they change?

Amogha: They say this means they are discovering the truth, step by step.

Prabhupāda: That means you do not know the truth. That is a fact. You do not know—simply speculating. You are accepting some spot—this is truth. And after some days, "No, no, this is not truth, this is truth." This is your position.

Mind's business is to accept and reject. Therefore it is not truth.
Morning Walk -- December 24, 1975, Bombay:

Dr. Patel: There are two types of experiments, sir, according to me. I may be wrong and I am open to correction. One experimentation with the crude world; another experiment with your own mind. Which type of experiment we want?

Prabhupāda: No, mind we reject immediately.

Dr. Patel: How?

Prabhupāda: Because it is not truth. It is accepting, it is rejecting.

Dr. Patel: Man sai eva (indistinct)

Prabhupāda: Mind's business is to accept and reject. Therefore it is not truth.

Dr. Patel: Only by mind and concentration of the mind you get the truth.

Prabhupāda: Concentration is different.

Dr. Patel: But that is also of what? Of the mind.

Prabhupāda: The mind, when you concentrate the mind to the truth, then it is all right.

Dr. Patel: That is what I say. By concentration of the mind you get the truth. That is the right.

Prabhupāda: Mind is not truth.

Dr. Patel: Mind is not truth, but by mind we get at the truth.

Prabhupāda: Yes. We can direct our mind towards truth.

Dr. Patel: I did not mean mind is truth. All that is made up of māyā, all that is made up of, I mean, mahatsab(?) and down below, are all falsehood.

Prabhupāda: Therefore, experiment with truth is not experiment with the mind. So what is that truth, or what is that experiment?

When there is question of experiment, that is not truth. That is my point.
Morning Walk -- December 24, 1975, Bombay:

Prabhupāda: ...if there is truth, where is the scope of experiment?

Dr. Patel: I mean, that you want to, you want to pick up that point, then you are absolutely right, there is no experiment.

Prabhupāda: Yes. It is contradiction. If you say "truth," there is no question of experiment. That I..., try to understand. It is contradiction.

Dr. Patel: By all these jñāni-yogīs, I mean you are a bhakti-yogī, but I talk of jñāna-yogīs.

Prabhupāda: Jñāna-yoga is also truth if you follow. Just like jñānāvasthitā tad gatena manasā. So that is truth. But when there is question of experiment, that is not truth. That is my point.

Dr. Patel: Then they are making experiment in an area which is not already known.

Prabhupāda: Yes, that means that that is not truth. So experiment with truth cannot be; this is contradiction.

If truth is there, there is no question of experiment. And if experiment is there, that is not truth.
Morning Walk -- December 24, 1975, Bombay:

Prabhupāda: All right just to understand? If truth is there, there is no question of experiment. And if experiment is there, that is not truth.

Kīrtanānanda: Perfectly logical.

Prabhupāda: Huh?

Kīrtanānanda: That is correct.

Prabhupāda: It is contradiction.

Lokanātha: Their experiments are only speculation.

Prabhupāda: Yes.

Kīrtanānanda: One wants to experiment, it means they don't know what is truth.

Prabhupāda: Yes. As soon as there is experiment, there is no truth. And if there is truth, there is no experiment.

Kīrtanānanda: One simply accepts the truth.

Prabhupāda: Truth, we accept or not accept: truth is truth. Hm? There is a father. That is a truth. You may not know who is your father, that is another thing. But this is a fact, there is father.

Page Title:Not truth
Compiler:Rati, Labangalatika
Created:25 of Nov, 2008
Totals by Section:BG=0, SB=1, CC=0, OB=0, Lec=11, Con=6, Let=0
No. of Quotes:18