SB 01.02.11 vadanti tat tattva-vidas... cited (Lec)

Lecture on BG 1.15 -- London, July 15, 1973:

Brahman, Paramātmā and Bhagavān. The same object. So the Brahman realization is impersonal realization. Just like the sun, the sun globe, and the sunshine. They are one, but the sunshine, realization of the sunshine, is not realization of the sun globe. Or realization of the sun globe is not realization of the sun god who is within the sun globe. Vivasvān. His name is Vivasvān. The present predominating Deity in the sun planet, his name is Vivasvān. And his son Manu is called Vaivasvata Manu. This is the age of Vaivasvata Manu. So at the... This is very nice example, that the sunshine, the sun globe and the sun god. They are all one, but still, the sun globe is not the person, sun god; neither the sunshine is not the person sun, although they are one. This is called acintya-bhedābheda-tattva, inconceivably one and different simultaneously.

So Brahman realization is also God realization, but it is partial. The Supreme Lord is sac-cid-ānanda-vigrahaḥ (Bs. 5.1). He is person. But He is not a person like us. He is sac-cid-ānanda-vigrahaḥ. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Vigraha means person. So He is person, Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Three features, realization of the Absolute. The first realization, imperfect realization, is impersonal Brahman. Further advanced realization—Paramātmā realization. And ultimate realization—the Supreme Personality of Godhead, Kṛṣṇa. These are the three stages.

Lecture on BG 2.1-11 -- Johannesburg, October 17, 1975:

So Kṛṣṇa is the Supreme Personality of Godhead. He is the origin of Brahman. He is the origin of Paramātmā. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The Absolute Truth is experienced in three ways—Brahman, Paramātmā and Bhagavān. So Bhagavān is the last word of the Absolute Truth, the Supreme Person.

Lecture on BG 2.12 -- Hyderabad, December 12, 1976:

The original God is person, not imperson. Imperson is a feature. Just like the sunshine. This is an imperson, but the sunshine is coming from the sun globe. That is local place, and within the sun globe there is sun god. He's person. He's not imperson. Similarly, the impersonal feature, brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11), Absolute Truth... The imperson is a feature of God, aṅga-jyoti. Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). It is the bodily rays, impersonal Brahman. But God is person. Here He said that na tu eva aham. Aham means "I am person," jātu, "at any time," nāsam, "we are not annihilated." Na tu, na tvam: "You are also not annihilated." Because Arjuna is jīva, and Kṛṣṇa is God, so both of them are existing, part and parcel.

Lecture on BG 2.13-17 -- Los Angeles, November 29, 1968:

They are not man because their body is made of fire. So similarly, the first, impersonal impression, Brahman, then further advanced, Supersoul, and when further advanced, the Supreme Personality of Godhead, Kṛṣṇa. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). First realization, Brahman, impersonal; the second realization is Paramātmā, Supersoul; and the last realization is the personal form of God, Kṛṣṇa. Go on.

Lecture on BG 2.16 -- London, August 22, 1973:

In another place, janma karma ca me divyaṁ yo jānāti tattvataḥ (BG 4.9). Tato māṁ jñātvā viśate tad-anantaram. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). This word tattvataḥ is very important. Tattvataḥ means the absolute truth. Truth. Tattva—means truth. In the Bhāgavata also, we'll find vadanti tat tattva-vidas tattvam (SB 1.2.11). Tattva-vidaḥ. Those who are aware of the truth, they call this tattva. What is that tattva? Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). That tattva is called sometimes Brahman, sometimes Paramātmā, and sometimes Bhagavān. The Bhagavān is the last word of tattva. Therefore, you'll find in every stanza, Vyāsadeva is writing, but he's writing śrī bhagavān uvāca.

Lecture on BG 2.16 -- London, August 22, 1973:

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

Lecture on BG 2.16 -- Mexico City, February 16, 1975:

The Bhagavān is the last word of tattva.

So we are discussing about the soul and the body for the last four days. Now it is being concluded..., not concluded, further informed that tattva-darśibhiḥ. Tattva means the Absolute Truth. They are called tattva-darśī. The tattva means the Absolute Truth, the spirit whole. The spirit whole is realized in three features. That is described in the Śrīmad-Bhāgavatam, vadanti tat tattva-vidas tattvam: (SB 1.2.11) "Those who are actually realized of the Absolute Truth, they say that the Absolute Truth is realized in three features." The brahmeti, bhagavān iti..., brahmeti paramātmeti bhagavān iti śabdyate: (SB 1.2.11) "Absolute Truth is realized in three features: Brahman, Paramātmā and Bhagavān." Brahman is the impersonal feature, Paramātmā is the localized feature, and Bhagavān is the personal feature.

Lecture on BG 2.23 -- Hyderabad, November 27, 1972:

Therefore to understand the Supreme Personality of Godhead, it requires enough pious activities. In Bhagavad-gītā it is said, bahūnāṁ janmanām ante (BG 7.19). After speculating in the impersonal philosophical way, when one is mature, bahūnāṁ janmanām ante jñānavān, when he's actually wise,... So long he cannot understand that the Supreme Absolute Truth is person, sac-cid-ānanda-vigraha... (Bs. 5.1). brahmeti paramātmeti bhagavān iti śabdyate. Bhagavān. That... vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). This is statement in the Śrīmad-Bhāgavata: "Those who know the Absolute Truth, they know that Brahman, Paramātmā and Bhagavān, they are one. It is different phases of understanding only." Just like if you see one hill from a distant place, you will find impersonal, hazy, something cloudy.

Lecture on BG 2.26 -- Hyderabad, November 30, 1972:

Kṛṣṇa is speaking as person. And He is warning the rascals: avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). "Because I am speaking as a human being, the rascals, they deride." Paraṁ bhāvam ajānantaḥ. They do not know what is My influence, what is My power."

So this Personality of Godhead... It is a fact. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The last word is Bhagavān. From Bhagavān, the expansion is Paramātmā, localized aspect. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). That is expansion. Ekāṁśena sthito jagat (BG 10.42). That is one of the plenary portions. Viṣṭabhya aham.

Lecture on BG 2.26 -- Hyderabad, November 30, 1972:

Therefore our philosophy is acintya-bhedābheda-tattva. Acintya, inconceivable. Just like you are trying to conceive that whole world is God, and still, God is not there. That is spoken by God Himself, Kṛṣṇa: mat-sthāni sarva-bhūtāni nāhaṁ teṣu avasthitaḥ (BG 9.4). Mayā tatam idam, avyakta-mūrtinā. So this impersonal feature, brahmeti paramātmeti bhagavān iti (SB 1.2.11), the impersonal feature is Brahman. Sarvaṁ khalv idaṁ brahma. That means sarvedam akhilaṁ jagat, parasya brahmaṇaḥ śaktiḥ sarvedam akhilaṁ jagat. Just like the sunshine. You are in the sunshine. That is a practical faith. The sunshine is not different from the sun. The sun is ninety-three millions of miles away, but still, because you are in the sunshine, you are in sun. Can you deny it? That is the thing. You are in the sunshine.

Lecture on BG 3.18-30 -- Los Angeles, December 30, 1968:

There is a verse in Śrīmad-Bhāgavatam, vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). Tattva-vit. Tattva means truth and vit means one who knows. So a person who knows all these things he's called tattva-vit. Go on.

Lecture on BG 3.27 -- Madras, January 1, 1976:

Just like the sunshine. Sunshine is also the same quality, heat and light, as the sun globe or the sun god. But the sunshine is impersonal, and the sun globe is localized. And within the sun globe there is sun god. So that is the main source of everything. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Brahmaṇaḥ ahaṁ pratiṣṭhā. The brahma-jyotir is also staying in Kṛṣṇa. Kṛṣṇa is the source of brahma-jyotir. So impersonal or personal, whatever you take, that is Brahman. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11).

But the beginning, origin, is Kṛṣṇa. That Kṛṣṇa explains, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8). Either you take impersonal Brahman or localized Paramātmā, whatever you take, that is emanation from Kṛṣṇa. Sarva-kāraṇa-kāraṇam (Bs. 5.1).

Lecture on BG 4.9-11 -- New York, July 25, 1966:

They are not materialists. Materialists, they are concerned with this matter only. They are very much attached to lord it over this material nature and enjoy life. That's all. That is the short description of the materialist. But the transcendentalists, they are above these attached people. They are detached, but they have got three conception of transcendental idea. That is stated in Śrīmad-Bhāgavatam,

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Tattva, tattva, the Absolute Truth. Absolute Truth is nondual. And that Absolute Truth is experienced in three ways. What are they? Now, Brahman, the all-pervading, impersonal feature, Brahman. And brahmeti paramātmeti. Paramātmeti means the Supersoul. Brahmeti paramātmeti and bhagavān iti. Bhagavān iti means the Personality of Godhead. Now these three conception of life have been analyzed in various places, and I will give you a short description.

So everyone is seeking for happiness, but they are misled. Although they are trying to approach Kṛṣṇa, they are misled. One can directly come to Kṛṣṇa, but they do not want. They indirectly. So indirectly and directly, everyone is seeking Kṛṣṇa. Mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ. In the Śrīmad-Bhāgavatam it is stated that

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

The Absolute Truth, tattva, that is tattva. Vadanti tat tattva-vidaḥ. Who can speak of tattva unless one is completely conversant with the tattva? Tattva means truth. So vadanti tat tattva-vidaḥ. Those who are conversant with the Absolute Truth, they say. What do they say? Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). The Absolute Knowledge without any duality, advayam.

Just like governor. The governor is a person, and he has got his personal place, the government house. Similarly, the Supreme Lord.... Brahmeti paramātmeti bhagavān iti (SB 1.2.11). He is person, and He has got His abode. That is stated in the Brahma-saṁhitā.

goloka-nāmni nija-dhāmni tale ca tasya

devī-maheśa-hari-dhāmasu teṣu teṣu

te te prabhāva-nicayā vihitāś ca yena

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.43)

Goloka-nāmni, the planet.... We have given our picture of Goloka Vṛndāvana. As far as possible taking description from the śāstra, we have given.

Kṛṣṇa is open to everyone, and you can approach Kṛṣṇa in any capacity—as Brahman, Paramātmā, or Bhagavān, the Supreme Personality of Godhead. But it is up to you to relish which one is relishable for you. That is up to you. But Kṛṣṇa is prepared to accept you in any way you like. So Brahman, Paramātmā and Bhagavān, they are the same one truth, but it is difference of realization.

The full knowledge is brahmeti bhagavān iti, brahmeti paramātmeti bhagavān iti (SB 1.2.11). The three things one must know. That is full knowledge. But if you understand partially, either Brahman or Paramātmā... But if you understand Bhagavān... Yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati.

Lecture on BG 4.11 -- Geneva, June 1, 1974:

The Śaṅkara, impersonal philosophy was established. But again, the ācāryas, Rāmānujācārya, Madhvācārya and other Vaiṣṇava ācāryas.. . At last, Caitanya Mahāprabhu. They established that brahma satyam means brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Both, three, Absolute Truth.

Now, Kṛṣṇa says, ye yathā māṁ prapadyante: "According to the degree of surrender, one comes nearer and nearer." Kṛṣṇa is manifested in three features, namely, brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11), means He is revealed as impersonal Brahman, as localized Paramātmā, or the Supersoul, or as the Supreme Personality of Godhead Kṛṣṇa.

Lecture on BG 4.11-18 -- Los Angeles, January 8, 1969:

God realization, there are three aspects: brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The Absolute Truth is realized in three aspects—Brahman, Paramātmā, and Bhagavān. Brahman, the impersonal conception of the absolute truth, that is called Brahman. And Paramātmā is localized aspect of the Absolute Truth. And Bhagavān is the ultimate realization, Personality of Godhead.

Lecture on BG 4.24 -- Bombay, April 13, 1974:

Similarly, the brahma-jyotir, wherefrom it is coming? Where is the source? So brahma-jyotir, the impersonal brahma-jyotir is not ultimate. Brahmeti paramātmeti bhagavān iti śabdyate.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on BG 4.24-34 -- New York, August 12, 1966:

The Absolute Truth is one, either you say Brahman, or Para-brahman or Bhagavān, but still, there is grades of realization. Brahman realization is impersonal realization. Paramātmā realization is localized. And Bhagavān realization is the perfect, ultimate realization. Brahmeti paramātmeti bhagavān iti.

Now, if you have to acquire knowledge, then first of all, you have to find out a person who has already seen the light. Tattva-darśinaḥ. Tattva... Tattva means... In the Śrīmad-Bhāgavatam, tattva is described, the English translation is "Absolute Truth." That is called tattva. Now,

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on BG 4.34 -- New York, August 14, 1966:

"Now, that Absolute Truth is known in three different phases." What is that? "Brahman, Paramātmā and Bhagavān." So a person, we have to... If we really seeking knowledge, then we have to find out a person who is tattva-darśī, who has understood the Absolute Truth. Now, the Absolute Truth is realized in three phases: Brahman, Paramātmā and Bhagavān.

And that knowledge, when developed gradually... The first, first stage of knowledge is impersonal Brahman realization, and the next stage is the Supersoul realization, and the last stage is realization of the Supreme Personality of Godhead. In the Śrīmad-Bhāgavatam we have got this information, that the tattva, that the Absolute Truth is realized in three visions: brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Brahman means impersonal Absolute Truth, and Paramātmā means Supersoul, and Bhagavān means the Supreme Personality of God. That Supreme Personality of Godhead is Kṛṣṇa.

Lecture on BG 5.17-25 -- Los Angeles, February 8, 1969:

The complete knowledge, Absolute Truth, means to understand three features of the Absolute Truth. One feature is Brahman, impersonal. The next feature is Paramātmā, localized. And the next feature is Bhagavān, the Supreme Personality of Godhead. When one understands these three features of the Absolute Truth very perfectly then he is in complete knowledge of the science of God. Brahmeti paramātmeti bhagavān iti śabdyate. In the Śrīmad-Bhāgavatam it is said that human life is meant for inquiring the Absolute Truth. And the next verse the Absolute Truth is explained. Vadanti tat tattva-vidas tattvam (SB 1.2.11). Those who are in knowledge of the Absolute Truth, they say, "Absolute Truth, that thing which is nondual. Nondual. And that Absolute Truth is known in three phases." What is that? Brahman, Paramātmā, and Bhagavān. There is no difference between Brahman and Paramātmā or Bhagavān, the same thing.

Lecture on BG 7.1 -- Auckland, April 15, 1972:

So your prayer, nirākāra, or gagana-sadṛśa, that is one feature of Kṛṣṇa. Kṛṣṇa is person. The nirākāra, Brahman feature is His effulgence of the body. That is expressed in the Bhagavad-gītā, brahmaṇaḥ ahaṁ pratiṣṭhā. The Absolute Truth is realized in three angles of vision according to the capacity of the devotee. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). Tattva-vit. Tattva-vit means one who has realized the Supreme Truth. He is called tattva-vit. Tattva means Supreme Truth, and vit means one who knows. So vadanti tat tattva-vidas tattvam (SB 1.2.11). Those who know what is Absolute Truth, they say that is the Absolute Truth which is advaya-jñāna. Advaya-jñāna means without any duality. Just like here in this material world it is called dual world, duality. Everything cannot be understood absolutely.

Lecture on BG 7.1 -- Auckland, April 15, 1972:

So we are small particles, part and parcel of the Supreme, and they are distributed all over His creation, brahma-jyotir. That is nirākāra. But the brahma-jyotir is not the ultimate truth. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The first realization... Just like light in the morning. When you see light, you see the light of the sun. But that is not very important thing, sunlight. Of course, we have no other means to understand beyond the sunlight, but we take it sunlight is very important. Actually very important because through sunlight the whole universe is maintained. It is sunlight. As soon as there is shortage of sunlight, the place becomes immediately condemned. As soon as there is sunlight, we feel pleasure, "Oh, today is very sunny day, nice." So sunlight is always there, but it is being covered.

Lecture on BG 7.1 -- Ahmedabad, December 13, 1972:

So you have to penetrate... In the Īśopaniṣad, it is said that, requested, it is requesting the, that "You kindly wind up Your brahma-jyotir so can, I can see Your face rightly." So ultimately, there is person. Tattva-vastu.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on BG 7.1 -- Sydney, February 16, 1973:

This is the version of Śrīmad-Bhāgavatam. So Brahman realization is for the persons who are trying to understand the Absolute Truth by philosophical speculation. That is the understanding. Similarly, the localized Paramātmā feature is realized by the yogis.

Go on, even you do not know your topmost forefather, you know it that he was a person. Similarly, the supreme father, the father of all fathers, how He can be imperson? Logically you cannot conclude. He must be a person. And that is the Vedic version also. Brahmeti paramātmeti bhagavān iti śabdyate.

vadanti tat tattva-vidas

tattva yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on BG 7.1 -- Hyderabad, April 27, 1974:

The Supreme Absolute Truth is one, but He's realized from different angles of vision. Those who are trying to realize the Supreme Absolute Truth by speculation, they come to the impersonal conclusion. And those who are trying to think Him, think about Him within the heart, dhyānāvasthita...

There are different stages or phases of understanding. That is described in the Śrīmad-Bhāgavatam: brahmeti paramātmeti bhagavān iti śabdyate. Vadanti tat tattva-vidas tattvam (SB 1.2.11). The Absolute Truth is that. It is one, but it is realized into different phases: as Brahman, as Paramātmā and as Bhagavān. So if you understand Brahman, that is also partial understanding. If you understand Paramātmā...

Lecture on BG 7.1 -- Hong Kong, January 25, 1975:

That is the purpose of studying Vedas. Therefore it is called Vedānta. Kṛṣṇa's knowledge is Vedānta. Anta means the end, the last word, last word. So last word... What is the last word of Vedic knowledge? Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). First of all knowledge of the Brahman, then Paramātmā, then last knowledge is Kṛṣṇa. Kṛṣṇas tu bhagavān svayam (SB 1.3.28). Janmādy asya yataḥ (SB 1.1.1). Kṛṣṇa says, ahaṁ sarvasya prabhavaḥ (BG 10.8). Sarvasya, or Brahman, Paramātmā, and Bhagavān.

Lecture on BG 7.1 -- Fiji, May 24, 1975:

The spiritual understanding is partial in this way, brahmeti paramātmā iti bhagavān iti śabdyate. The Absolute Truth is realized in three features, Brahman, beginning from Brahman, then Paramātmā, Supersoul. I think in Christian world they call holy ghost. Anyway, Paramātmā, the Supersoul. And ultimately the Supreme Personality of Godhead, Kṛṣṇa.

Lecture on BG 7.1 -- Hyderabad, August 22, 1976:

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

Lecture on BG 7.1 -- Hyderabad, August 22, 1976:

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.

Tattva. Tattva means the Absolute is the same either by His name, by His form, by His pastimes, by His entourage—everything absolute same. Advaya-jñāna. Vadanti tat tattva-vidas yaj jñānam advayam (SB 1.2.11). There is no difference. This is tattva-jñāna.

Lecture on BG 7.1-2 -- Bombay, March 28, 1971:

Asaṁśayam. And samagram. Samagram, "in fullness." Not partially. The Absolute Truth, samagram Absolute Truth. The Absolute Truth is described in the Śrīmad-Bhāgavatam:

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on BG 7.1-2 -- Bombay, March 28, 1971:

The Absolute Truth is understood in three features, although all of Them are one. The first feature appreciated by the philosophers as Brahman, impersonal Brahman.

So therefore Kṛṣṇa says particularly here, mayy āsakta-manāḥ pārtha yogaṁ yuñjan... We have to execute the Kṛṣṇa consciousness yoga system under the guidance of a bona fide spiritual master. Mad-āśrayaḥ. Then asaṁśaya, without any doubt. Samagram, in fullness. In fullness means brahmeti paramātmeti bhagavān iti (SB 1.2.11). Kṛṣṇa is sac-cid-ānanda-vigraha (Bs. 5.1). Brahman is sad-aṁśa, the part which is eternal, and Paramātmā is cid-aṁśa, and Bhagavān is ānanda-aṁśa. And Bhagavān is full, sac-cid-ānanda. And we are all seeking after ānanda. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12).

Lecture on BG 7.1-2 -- Bombay, March 28, 1971:

So these are the different features of Kṛṣṇa knowledge. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The Absolute Truth is one, but one who is trying to understand Him by the dint of his personal knowledge, he approaches up to impersonal Brahman; one who is trying to understand Him as the localized Paramātmā feature, by the yogis, He is known to them as Paramātmā, or Antaryāmī; but those who are in direct contact with Kṛṣṇa, they are realizing as the most lovable object, the most beautiful personality, most opulent personality, Kṛṣṇa. But the object is the same.

Lecture on BG 7.1-3 -- Stockholm, September 10, 1973:

The object is one, but according to the vision of the person, from length of distance, the same object is realized in different phases. Therefore the Bhāgavata says, vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). The object is one, but according to the understanding of the same one, somebody is realizing the Absolute Truth as impersonal Brahman, and somebody is realizing the Absolute Truth as localized Paramātmā, and somebody is realizing the same Absolute Truth as the Supreme Personality of Godhead.

Lecture on BG 7.1-3 -- Paris, June 13, 1974:

So the Absolute Truth is realized in three angle of vision. It is said in the Vedic literature,

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on BG 7.3 -- Vrndavana, October 31, 1973:

The Absolute Truth is the ultimate truth, tattva. Tattva means Absolute Truth. So those who are aware of the Absolute Truth, they say that Absolute Truth is one, but He's realized in three angle of vision, namely, Brahman, Paramātmā, and Bhagavān.

The ultimate, the last word of the Absolute Truth is the Supreme Person. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Unless one realizes Bhagavān, the Supreme Personality of Godhead, there is no question of perfection. And because one is not in complete perfection, there is chance of coming down. Therefore Kṛṣṇa has said, kaścit, kaścid vetti mām.

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.

Lecture on BG 7.3 -- Vrndavana, August 9, 1974:

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.

Bhagavān iti śabdyate. That bhagavān is Kṛṣṇa. Kṛṣṇas tu bhagavān svayam (SB 1.3.28). Bhagavān means opulent.

aiśvaryasya samagrasya

vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoś caiva

ṣaṇṇāṁ bhaga itīṅganā

(Viṣṇu Purāṇa 6.5.47)

Lecture on BG 7.18 -- New York, October 12, 1966:

Bahūnāṁ janmanām ante (BG 7.19). There are different kinds of transcendentalists. They are called tattva-vit. Tattva-vit means one who knows the Absolute Truth. In the Śrīmad-Bhāgavata it is said, vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). Tattva-vit, the transcendentalists, call it Absolute Truth which is yaj jñānam advayam, where there is no duality. In the transcendental knowledge there is no duality. There is no..., nothing different from nothing. Everything is on the same level. That is called... One who knows that knowledge, he is called tattva-vit. Now, the tattva-vit says that the Supreme Absolute Truth is recognized in three aspects: brahmeti paramātmeti bhagavān iti śabdyate-brahmeti, impersonal Brahman; and Paramātmā, the localized Supersoul; and Bhagavān. Bhagavān means the Personality of Godhead.

Lecture on BG 9.1 -- Vrndavana, April 17, 1975:

And brahmeti paramātmeti. When you understand Paramātmā... Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). Paramātmā means ātmā and Paramātmā. There are two different souls. One is... Paramātmā means He is present everywhere. That is Paramātmā.

Lecture on BG 9.4 -- Calcutta, March 9, 1972:

So God, Kṛṣṇa, is not imperson at the ultimate end. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Absolute Truth is realized in three phases: Brahman, Paramātmā and Bhagavān. So Paramātmā is subordinate to the Supreme Person, Kṛṣṇa, and Brahman is also subordinate to the Supreme Person, Kṛṣṇa. Brahmaṇo ahaṁ pratiṣṭhā.

Lecture on BG 9.5 -- Melbourne, April 24, 1976:

There is an attempt to understand God. That is human society. Therefore, according to the capability or country and the people, the conception of God may be a little different from one another. But the attraction for God is there. There is no doubt about it. So God appears in three fundamental features: brahmeti paramātmeti bhagavān iti śabdyate.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on BG 10.2-3 -- New York, January 1, 1967:

So God is realized in three features by the transcendentalists. The first is impersonal Brahman, impersonal Brahman without any particular form. That is called Brahman realization. Above that, there is Paramātmā realization, localized. As Kṛṣṇa said in the previous verse, mayā tatam idaṁ sarvam, everywhere there is God. In the heart of everyone, even within the atom, there is God.

Therefore, as it is stated in the Śrīmad-Bhāgavatam, the Absolute Truth is realized in three phases, vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). Advayam means nonduality, one. The one supreme truth, Absolute Truth, is realized in three phases, brahmeti paramātmeti bhagavān iti śabdyate: realization of the impersonal Brahman, or the glowing effulgence, just like sunshine, then the localized Supersoul, then Bhagavān, the Supreme Personality of Godhead.

Lecture on BG 13.3 -- Bombay, December 30, 1972:

But quantity there is difference. Paramātmā or Bhagavān, brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). All these three features of the Absolute Truth, Brahman, Paramātmā and Bhagavān, the ultimate cause is Bhagavān. As it is confirmed by Kṛṣṇa: brahmaṇaḥ ahaṁ pratiṣṭhā. The Brahman effulgence, that is standing on Kṛṣṇa. Kṛṣṇa is the source of Brahman effulgence.

Lecture on BG 13.5 -- Bombay, September 28, 1973:

Bhaktyā śruta-gṛhītayā. Tac chraddadhānā munayo jñāna-vairāgya-yuktayā. One can understand the Absolute Truth. Absolute Truth means the Bhagavān ultimately.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on BG 13.8-12 -- Bombay, October 5, 1973:

That is paratattva, Absolute Truth, which is known by somebody as Brahman and somebody as Paramātmā and somebody, the Supreme Personality of Godhead. The beginners, they understand...

This is real business. Adhyātma-jñāna-nityatvam. Spiritual knowledge. That is eternal knowledge. It will not break. If you learn spiritual knowledge, a little of it in this life, svalpam apy asya dharmasya trāyate mahato bhayāt, then you will be saved from the greatest danger. Tattva-jñānārtha-darśanam. If you want to become philosopher, then you philosophize for understanding the tattva-jñāna. And what is tattva-jñāna?

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on BG 13.13 -- Bombay, October 6, 1973:

That is tattva-jñāna. Truth. What is that truth? Brahmeti paramātmeti bhagavān iti. To understand about Brahman, to understand about Paramātmā, to understand about the Supreme Personality of Godhead. That is tattva-jñāna.

Tattva-jñānārtha-darśanam. That is already explained. And what is that tattva? That is explained in the Śrīmad-Bhāgavatam, what is tattva. Vadanti tat tattva-vidas tattvam (SB 1.2.11). Tattva-vid, one who knows tattva, he can speak about tattva. Tattva means the Absolute Truth. So vadanti tat tattva-vidas tattvam. That thing is spoken as tattva, as the truth, by persons who are tattva-vid. Tattva-vid means one who knows the tattva.

Lecture on BG 13.13 -- Bombay, October 6, 1973:

Unless one knows the thing, how he can explain? Therefore we have to understand the Absolute Truth from a person who knows it. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). That knowledge is absolute, advayam, no relativity, absolute.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on BG 13.16 -- Bombay, October 10, 1973:

That truth is explained as Brahman, as Paramātmā, or as Bhagavān. The same thing. Just like we see the sun. The sun is a planet and there is a sun-god. Just like we have got also in each and every planet one chief person.

The Supreme Truth, Absolute Truth, or the Supreme Personality of Godhead. We should always remember the Supreme Truth in the ultimate issue is the person. Brahmeti paramātmeti bhagavān iti śabdyate. Without understanding this tattva, we cannot understand the Absolute Truth. The first realization is impersonal Brahman. Then still further, advanced realization is localized Paramātmā, and still further, advanced realization is the Supreme Personality of Godhead. Brahmeti paramātmeti bhagavān iti śabdyate.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on BG 13.18 -- Bombay, October 12, 1973:

The Absolute Truth, the same objective, to the less intelligent class of men or in the beginners, He appears to be impersonal, Brahman, impersonal Brahman.

These things are already discussed. So human life is meant for understanding this. Athāto brahma-jijñā... These are all Brahman subject. They are not material subject matter. Tattva-vastu. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11).

Lecture on BG 13.24 -- Bombay, October 23, 1973:

And what is the symptom of such knowledge? Brahma-niṣṭham, firmly fixed up in Brahman. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). To know Brahman means to know not only the impersonal brahma-jyotir, but also Paramātmā and Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate. This is knowledge. So such person who has got sufficient knowledge what is this prakṛti, material world, what is the puruṣa, the living entity who is trying to enjoy this material world, and the paramātma-puruṣa, another puruṣa...

Lecture on BG 16.6 -- Hawaii, February 2, 1975:

Daiva means generally viṣṇu-bhakta. Viṣṇu means the Supreme Lord who is all-pervasive. Everywhere He is present. Kṛṣṇa, the Supreme Lord, He is Viṣṇu also in His Paramātmā feature. Kṛṣṇa has got three features. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Kṛṣṇa, the Absolute Truth, He is known in three features or three angle of visions. One is Brahman, all-pervasive Brahman. Sarvedam akhilaṁ jagat.

Lecture on BG 18.41 -- Stockholm, September 7, 1973:

The Absolute Truth is known in three phases: Brahman, Paramātmā and Bhagavān.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on SB 1.2.5 -- Edinburgh, July 17, 1972:

The Absolute Truth is one, but it is realized from three angles of visions. Some of them are realizing the Absolute Truth as impersonal Brahman, some of them are realizing the Absolute Truth as the localized Paramātmā, and some of them are realizing the Absolute Truth as the Supreme Personality of Godhead.

Srimad-Bhagavatam Lectures

Athāto brahma jijñāsā. Atha, "Now, this is the time for inquiring about the Absolute Truth." "This is the time" means this human form of life. Animals cannot inquire. Therefore Vedānta-sūtra says, athāto brahma jijñāsā: inquire about the Absolute Truth. Brahma, brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The ultimate Absolute Truth is Kṛṣṇa, the person. Paramātmā is plenary expansion, and Brahman is impersonal effulgence. So if one understands Kṛṣṇa by question and answer, then he understands the other three features. But simply by understanding the impersonal feature, Brahman effulgence, one cannot understand Kṛṣṇa.

Lecture on SB 1.2.6 -- Delhi, November 11, 1973:

According to śāstra, the Absolute Truth is explained in the Bhagavad-gītā as tattva. Tattva means truth. So Śrīmad-Bhāgavatam says that tattva-vit, "One who knows the tattva, truth..."

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on SB 1.2.6 -- Calcutta, February 26, 1974:

"Those who are actually knower of the Absolute Truth, they know that the Absolute Truth is manifested in three features: impersonal Brahman and localized Paramātmā, antaryāmī or the Supersoul..." As Kṛṣṇa says in the Bhagavad-gītā that in each body there is a soul, kṣetra-jña. Idaṁ śarīraṁ kṣetram ity abhidhīyate. The body... I am not this body, but I know it is my body.

Ātmā, ātmā means this body, ātmā means the mind also, and ātmā means the soul, and, above that, the Paramātmā, Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). So yayā ātmā suprasīdati. Su means very much. Not only prasīdati but suprasīdati, very much. Everyone. The body becomes satisfied, the mind becomes satisfied, the soul becomes satisfied, and the Supreme Paramātmā, He also becomes satisfied.

Lecture on SB 1.2.6 -- Calcutta, February 26, 1974:

We have got experience: I am a person, my father is person, his father is person, his father is person... In this way, if you go to the topmost platform to find out the Supreme Person or Supreme God, why He should be imperson? Imperson is a feature of the Supreme Person, but ultimately brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11), ultimately the Absolute Truth is a Supreme Person. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). This is the Vedic information, that as we are all nityas, eternal, we are also living being, but there is another supreme nitya, eternal, and supreme cetana, or living being, and that is God. That is Kṛṣṇa. Therefore Kṛṣṇa says in the Bhagavad-gītā, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: (BG 7.7) "There is no more superior living being than Me." That is Kṛṣṇa.

Lecture on SB 1.2.8 -- Bombay, December 26, 1972:

You work hard, but what is your aim of life? Simply sense gratification. It is falling life. Jīvasya tattva-jijñāsā. Now what is that tattva? That is explained in the next verse, vadanti tat tattva-vidas tattvam (SB 1.2.11). Those who are tattva-vit, those who are knower of the Absolute Truth, they say as follows:

vadanti tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

That Absolute Truth, tattva-vastu, those who are in the knowledge of tattva-vastu, they say the Absolute Truth is one, advaya-jñāna. There is no duality. Vadanti tat tattva-vidas tattvam yaj jñānam advayam (SB 1.2.11). Brahman, Paramātmā and Bhagavān. They are the same tattva-vastu, but according to our angle of vision, somebody is understanding the Absolute Truth as impersonal Brahman, somebody is understanding the Absolute Truth as localized Paramātmā, and somebody... That is highest realization, Bhagavān, the Supreme Personality of Godhead.

Now, unless we take to tattva-jijñāsa, we cannot get out of this material clutches. Inquisitiveness: "What is the Absolute Truth?" Now Śrīmad-Bhāgavata directly gives you information what is tattva-vit, what is that Absolute Truth. That Absolute Truth is described here, vadanti tat tattva-vidas tattvam (SB 1.2.11). Tattva vidaḥ. Tattva vidaḥ means one who knows the Absolute Truth. You cannot understand what is Absolute Truth who is not tattva-vit.

Tattva-vit means one who knows the Supreme Personality, he is actually vedaiś ca sarvair aham eva vedyo. So by studying Vedas, if one comes to the point of understanding Kṛṣṇa, then he is tattva-vit. Otherwise partial. That is explained here. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). Tattva-jñāna, there is no difference, tattva-jñāna, but there are different angles of vision, angles of..., brahmeti paramātmeti bhagavān iti śabdyate, but the different capacity. This I have explained many times. Just like from darkness you come to the light, tamasi mā jyotir gamaḥ, come to the light. So the example is, just like you are in dark room, and your friend or you want to come to the light, come to the sunlight. So this tattva-jñāna, light, is also the sunshine, has connection with the sun. And paramātmā, brahmeti paramātmeti and bhagavān.

Either you call Him nirākāra Brahman or call you Him localized Paramātmā, He's in my heart, everyone's heart, īśvaraḥ sarva-bhūtānām hṛd-deśe arjuna tiṣṭhati (BG 18.61). But if you want to take advantage, full association of the Supreme Personality of Godhead, that is Kṛṣṇa. That is Kṛṣṇa. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Vadanti tattva-vidas tattvaṁ yaj jñānam advayam. This is very important verse. So tattva-darśīs are that, nondual; there is no difference. The same example, that there is the sun planet; there is sun-god, whose bodily effulgence is the sunshine; and the sun globe, localized; and the sunshine. All these three taken together is one light, but the sun-god is different from the sunshine; the sun globe is different from the sun-god.

Lecture on SB 1.2.10 -- Delhi, November 16, 1973:

Well, why not? If some creation of Kṛṣṇa, the sunlight and moonlight, is so powerful that it expands all over the universe, so how much powerful is Kṛṣṇa? Brahmano 'ham pratiṣṭha. Therefore Kṛṣṇa says, "I am the source of this brahma-jyotir." Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11).

Now, how to understand the Absolute Truth? The next verse says,

tac chraddadhāna munayo

jñāna-vairāgya-yuktayā

paśyanty ātmani cātmānaṁ

bhaktyā śruta-gṛhītayā

(SB 1.2.12)

So here, jīvasya tattva-jijñāsā. Now what is tattva? Of course, I shall... It is... I can speak something about tattva. The next verse, it is tattva. Tattva, here it is said,

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on SB 1.2.11 -- Vrndavana, October 22, 1972:

So tattva, the Absolute Truth, is one. Absolute Truth is not two. Ekaṁ brahma dvitīyaṁ nāsti. Absolute Truth is one, but it is realized from different angles of vision. There are transcendentalists, just like...

Pradyumna: "Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān."

Prabhupāda:

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on SB 1.2.11 -- Vrndavana, October 22, 1972:

So the Absolute Truth is realized in three different features, according to the capacity of realization of the Person. Those who are trying to approach the Absolute Truth by exercise of the senses, they can reach up to the point of impersonal Brahman.

So brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11), step by step. But if you approach Kṛṣṇa and try to understand Him through devotional service, then automatically you understand Brahman and Paramātmā. There is no need of separate endeavor for understanding Brahman and Paramātmā. Anyone who knows Kṛṣṇa, tattvataḥ, in fact... Kṛṣṇa says in the Bhagavad-gītā,

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

(BG 7.3)

Lecture on SB 1.2.11 -- Vrndavana, October 22, 1972:

So Bhagavān. Brahmeti paramātmeti. We, we do not present Brahma-jñāna. Brahma-jñāna automatically comes if one is conversant with the knowledge of Kṛṣṇa. Then he can understand that this Brahman effulgence is the bodily rays of Kṛṣṇa.

yasya prabhā prabhavato jagad-aṇḍa-koṭi-

koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam

tad brahma niṣkalam anantam aśeṣa-bhūtaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.40)

Lecture on SB 1.2.11 -- Vrndavana, October 22, 1972:

Then... Because it appears like ordinary dealings. But if we do not go through the authorities, we shall take Kṛṣṇa as ordinary boy or man, as it is warned in the Bhagavad-gītā, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). Because He's acting just like a young boy, if we do not try to understand tattvataḥ, vadanti tat tattva-vidas tattvam (SB 1.2.11), in fact, in truth, through the authorities... Because here it is: vadanti tat tattva-vidas tattvam (SB 1.2.11). Tattva-vit. Yei kṛṣṇa-tattva-vettā sei guru haya (CC Madhya 8.128).

Lecture on SB 1.2.11 -- Vrndavana, October 22, 1972:

All of a sudden, if you become a knower of the jugala-pīriti, love of Rādhā-Kṛṣṇa, then there is chance of becoming fallen. There is chance. So we should... Vadanti tat tattva-vidas tattvam (SB 1.2.11). We must approach the tattva-vit, one who knows the truth; through them, through him, we should try to understand Kṛṣṇa.

Lecture on SB 1.2.11 -- Vrndavana, October 22, 1972:

This is the confirmation of all authorities. We have to carry out very faithfully the order of the bona fide representative of Kṛṣṇa. Then our life is successful. Then we can understand Kṛṣṇa in truth. Vadanti tat tattva-vidas tattvam (SB 1.2.11). We have to hear from the tattva-vit, not from the so-called scholars and politicians. No. One who knows the truth, you have to hear from him. And if you stick to that principle, then you understand everything very clearly.

Pradyumna: (leads chanting, etc.)

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Translation: "Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān."

Prabhupāda: I will speak, then you translate.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Yesterday we have been discussing the aim of life. That is described in the Śrīmad-Bhāgavatam, that kāmasya nendriya-prītiḥ. Kāma... Lābho jīveta yāvatā. The purpose of life is not sense gratification. Kāmasya na indriya-prītiḥ. We have got this body and we have got some bodily demands, āhāra-nidrā-bhaya-maithuna, the bodily demands. We want to eat something, we want some resting place, we want to satisfy our senses, and we want to defend from dangers.

The Bhāgavata recommends that in the human form of life, the only necessity is to inquire about the Absolute Truth. That includes so many other things. The Absolute Truth is experienced by different persons from different angle of vision. That is explained here. Vadanti tat tattva-vidas tattvam (SB 1.2.11). That is the Absolute Truth—Brahman or Para-brahman—which is nondual. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). Advayam means without any duality. When we say Brahman, impersonal Brahman, or when we speak Paramātmā, or when we speak of Bhagavān, the Supreme Personality of Godhead, there is no difference between these three terms.

What is that difference? If you remain in the sunshine... Every one of us, we remain in the sunshine. That does not mean that I am in the sun globe or I have seen the predominating deity, Vivasvān. Similarly, brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11), you can realize the Absolute Truth in three features: Brahman, Paramātmā... (break)... brahmeti paramātmeti bhagavān iti śabdyate. The same Absolute Truth is realized from three angles of vision. Those who are trying to understand the Absolute Truth by their own scholarship, eruditely... There are many philosophers. They are trying to find out what is the original source of everything.

That is Absolute Truth. There is no more para-tattva, superior tattva. Here the question is vadanti tat tattva-vidas tattvam (SB 1.2.11). We want to know the Absolute Truth. And here is Kṛṣṇa, Bhagavān. Bhagavān is the Absolute Truth, Kṛṣṇa. Bālajī is Absolute Truth, Bhagavān, person. Brahmaṇo 'haṁ pratiṣṭhā. In the Bhagavad-gītā it is said, "The impersonal Brahman is situated on Me." Just like the sunshine.

This is tattva-jñāna. It is not that because everything is resting on Brahman, therefore everything should be worshiped. No. That is not.

So brahmeti paramātmeti. If we try to understand the Absolute Truth, then we can approach only up to the impersonal feature. Just like if we simply want to come to the light, so we can see the sunshine is light. But if we want to study what is the sun globe and if we want to study what is the predominating deity in the sun globe, that is different thing.

Similarly, Kṛṣṇa says, janma karma me divyaṁ yo jānāti tattvataḥ (BG 4.9). The same thing, tattvataḥ. Vadanti tat tattva-vidas tattvam (SB 1.2.11). Kṛṣṇa says that "My appearance," ajo 'pi sann avyayātmā, "how I appear, how I disappear, if anyone understands in truth..." Because we do not understand Kṛṣṇa in truth, therefore we consider Kṛṣṇa as ordinary human being.

Lecture on SB 1.2.12 -- Vrndavana, October 23, 1972:

If anyone understands Kṛṣṇa as Absolute Truth, then immediately his mission of life is complete. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya (BG 4.9). Therefore this is tattva-jñāna. Vadanti tat tattva-vidas tattvam (SB 1.2.11). This is tattva-jñāna. Try to understand Kṛṣṇa, what He is.

What is that tattva? Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The original cause of everything, the cause of all causes. That is already mentioned in the Vedas, that Kṛṣṇa:

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

(Bs. 5.1)

Lecture on SB 1.2.12 -- Delhi, November 18, 1973:

We have been discussing the instruction of Sūta Gosvāmī, what is the purpose of life. Jīvasya tattva-jijñāsā. The only business of the human being is to inquire about the Absolute Truth, tattva-jijñāsā. And that tattva has been explained in the previous verse:

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on SB 1.2.12 -- Delhi, November 18, 1973:

So the Absolute Truth is one. There is no doubt about it. But according to our angle of vision, we appreciate the Absolute Truth in different ways, although the Absolute Truth is one. Somebody is realizing the Absolute Truth as impersonal Brahman, and somebody is realizing the Absolute Truth as localized Paramātmā, Supersoul, and somebody is realizing the Absolute Truth as the Supreme Personality of Godhead. That is the last word, Supreme Personality of Godhead, in the matter of understanding the Absolute Truth.

Veda means knowledge, and anta means the last word. The last word is bhagavān. That is Vedānta. Here it is said, brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). If you understand by studying Vedānta simply Brahman realization, that is not perfect. If you understand Paramātmā realization by studying Vedānta, that is also not perfect. When you come to understand Bhagavān, that is perfect.

Lecture on SB 1.2.13 -- Los Angeles, August 16, 1972:

So brāhmaṇa means the first class, means one who knows—brāhmaṇa. And śreṣṭhāḥ, the best of the brāhmaṇas, means that he knows not only what is Brahman, but he knows what is Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Three stages. Simply knowing Brahman is not perfect knowledge; you must know what is Paramātmā, you must know what is the Personality of Godhead. Therefore it is addressed here, dvija-śreṣṭhāḥ.

Lecture on SB 1.2.16 -- Vrndavana, October 27, 1972:

Similarly, Arjuna accepted Kṛṣṇa as the Supreme Personality of Godhead. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). "My dear Kṛṣṇa, I accept You. You are the Supreme Brahman." Brahmeti bhagavān, paramātmeti bhagavān iti śabdyate. Brahmeti bhagavān, paramātmeti bhagavān iti śabdyate. Therefore Bhagavān is paraṁ brahma. Simply impersonal Brahman-realization is not finishing the business. You have to go further, further, further. In the Īśopaniṣad, it is said, "My dear Lord, kindly wind up Your blazing effulgence so that I can see You actually." That is stated in the Īśopaniṣad.

Lecture on SB 1.2.16 -- Vrndavana, October 27, 1972:

So one should not be, I mean to say, amazed simply by realization of impersonal Brahman. There is further business. Brahmeti paramātmeti. Just like we are experiencing daily the sunshine. So if we become satisfied with the sunshine only—"Now we have come to the light"—that is not perfection.

Lecture on SB 1.2.19 -- Calcutta, September 27, 1974:

Simply by knowing Brahman, one can become a brāhmaṇa. But a Vaiṣṇava, not only he knows what is Brahman, but he knows further, what is Paramātmā and what is Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The Absolute Truth is present in three features: Brahman, Paramātmā and Bhagavān. So Brahman realization is the first. Ahaṁ brahmāsmi. That is the self-realization: "I am not this body." Ahaṁ brahmāsmi. That is called brahma-bhūta (SB 4.30.20) stage. Brahma-bhūtaḥ prasannātmā (BG 18.54). That is the statement in the Bhagavad-gītā.

Lecture on SB 1.2.20 -- Vrndavana, October 31, 1972:

Vaiṣṇava means to understand the Absolute Truth as person, not imperson. In the brāhmaṇa state, even they understand Brahman, that is impersonal view. But one has to go far above. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). One has to make progress from the Brahman platform to Paramātmā platform, then to the Personality of Godhead understanding.

Lecture on SB 1.2.22 -- Vrndavana, November 2, 1972:

Those who are grossly in ignorance, they are thinking in terms of bodily concept of life; those who are little more advanced, they are thinking in terms of mental or psychological concept of life; and those who are still more advanced, they are thinking in terms of spiritual concept of life. The spiritual concept of life, as it is described before: vadanti tat tattva-vidas tattvam (SB 1.2.11). Tattvam means truth. The truth is spirit, not this matter. Matter is truth, subordinate to spirit. On the basis of spirit, the matter grows, just like our body has grown on the basis of our spiritual existence.

Lecture on SB 1.2.22 -- Vrndavana, November 2, 1972:

It is in the human form of life one can inquire about the Absolute Truth. Athāto brahma jijñāsā. So when one is actually inquisitive about the Absolute Truth, he realizes three transcendental subject: brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11).

So ultimately one has to reach to the platform of Bhagavān, Vāsudeva. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19). One who reaches to the point of understanding Vāsudeva, he is the perfect mahātmā.

Lecture on SB 1.2.24 -- Los Angeles, August 27, 1972:

So anyway, brahma-darśanam. Brahma-darśanam means the preliminary understanding of the Absolute Truth. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). In the preliminary understanding, impersonal Brahman is realized; and if you make further progress, then you are, you realize the localized aspect, Paramātmā. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). In your heart you will see. And, further progress means you'll see Viṣṇu, or Lord Kṛṣṇa-brahmeti paramātmeti bhagavān iti. The one thing, thing is one, absolute, but a different capacity. Just like the... I have given several times, that the sun and the sunshine and the sun globe and the inhabitants of the sun globe, they are one, but at the same time different.

Lecture on SB 1.2.25 -- Los Angeles, August 28, 1972:

So, in this fallen age, they have manufactured so many things. But actually in the beginning, agre, in the beginning—agre means in the beginning—all the sages, they worshiped the Supreme Personality of Godhead. Oṁ namo bhagavate vāsudevāya. Bhejire munayo 'thāgre bhagavantam. There are... Absolute Truth is manifested in three phases: brahmeti paramātmeti bhagavān iti (SB 1.2.11). So Bhagavān is the last word in the Absolute Truth. So here it is said they did not worship Brahman or Paramātmā; they worshiped directly bhagavantam adhokṣajam. Adhokṣajam.

Lecture on SB 1.2.25 -- Vrndavana, November 5, 1972:

Therefore here it is said, bhejire munayaḥ athāgre bhagavantam. In this... We have already discussed that the Absolute Truth is realized in three features: brahmeti paramātmeti bhagavān iti śabdyate. The Absolute Truth is realized in three phases: impersonal Brahman, localized Paramātmā, and the Supreme Person, Bhagavān. So the ultimate realization is Bhagavān, not the impersonal Brahman. That is not ultimate realization. That is partial realization. Even Paramātmā realization, that is also partial. The complete realization is Bhagavān. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). There is no duality in the Absolute platform. That's a fact. But that does not mean that realization of Brahman is the same as realization of the Supreme Personality of Godhead. That is not the same. There is no difference, so far the spiritual identity is concerned. The spiritual identity is the same, Brahman, Paramātmā or Bhagavān. But because my realization is imperfect, therefore somebody says that Brahman realization is the supreme; somebody says that Paramātmā realization is the supreme; somebody says Bhagavān realization is the Supreme.

Lecture on SB 1.2.25 -- Vrndavana, November 5, 1972:

The example may be given: just like the sun-god, the sun planet, and the sunshine. They are one. But according to the capacity, we are, generally, we can realize the sunshine only. But sunshine is not the perfect realization of the sun. It is partial realization. Brahmeti paramātmeti. The full realization is sac-cid-ānanda-vigrahaḥ. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Person. Vigraha means person.

Lecture on SB 1.2.28-29 -- Vrndavana, November 8, 1972:

Absolute Truth is one, advaita. Advaita is one. Brahmeti paramātmeti bhagavān iti śabdyate. Absolute Truth is one, but He's realized in three phases: Brahman, impersonal Brahman; localized Paramātmā; and the Supreme Personality of Godhead. They are one.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on SB 1.2.31 -- Vrndavana, November 10, 1972:

The Absolute Truth is one. One who knows the Absolute Truth, he knows that Brahman, Paramātmā, Bhagavān, the same objective, but they are realized by different devotees or different knower in different features.

So we have entered this material world for enjoyment, and to give us facility for enjoyment, the plenary portion of Kṛṣṇa, Paramātmā, brahmeti paramātmeti bhagavān iti (SB 1.2.11), He's also within this body. The..., this can be explained by one example. Just like when there is some fair. In India, just like we had attended that Kumbha Mela fair. So because the people would come and gather there, the government takes precaution, or makes necessary arrangement.

Lecture on SB 1.2.34 -- Vrndavana, November 13, 1972:

This is Māyāvāda theory that at the end the Absolute Truth is void, or impersonal. The Buddhist theory is void and the Māyāvādī theory is impersonal. But our philosophy is that God is originally the Supreme Person. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). We have discussed this point many times.

Lecture on SB 1.5.15 -- New Vrindaban, June 19, 1969:

The Māyāvāda philosophy and Vaiṣṇava philosophy differs here. Our Bhāgavata says that ultimate truth, Absolute Truth, is a person. Brahman, Paramātmā, and Bhagavān. Brahmeti paramātmeti bhagavān iti (SB 1.2.11). Vyāsadeva says that "You direct people, attention, to the Supreme Personality of Godhead."

Lecture on SB 1.5.28 -- Vrndavana, August 9, 1974:

They are all material things. Or philanthropy. They are interested with the Supreme: Brahman, Paramātmā and Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). They're interested. Especially mahātmā is he who is interested with the Supreme Personality of Godhead, Kṛṣṇa.

Lecture on SB 1.7.6 -- Hyderabad, August 18, 1976:

So if you want to understand the Supreme Absolute Truth, take from His instruction, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). If you want to know Kṛṣṇa or the Absolute Supreme Personality of Godhead, brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The Absolute Truth is realized from three angles of vision: impersonal Brahman, localized Paramātmā, and ultimately Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate. So if you want to understand Bhagavān... Brahman realization is possible. Āruhya kṛcchreṇa paraṁ padam (SB 10.2.32). This paraṁ padam, Brahman realization... And Paramātmā realization: dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). But if you want to realize the last phase of the Absolute Truth it requires bhakti.

Lecture on SB 1.7.34-35 -- Vrndavana, September 28, 1976:

That is also spiritual. That is not material. Ahaṁ brahmāsmi. That is spiritual. But that is the first appreciation of the Absolute Truth. That is not complete appreciation or complete knowledge. Complete knowledge is when one understands the paraṁ brahma. That is complete understanding. Not simply Brahman: Brahman, Paramātmā, and Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate. The Absolute Truth, vadanti tat tattva-vidas tattvam (SB 1.2.11). Tattvam means Absolute Truth. What is that Absolute? Advaya-jñānam. One. Brahman, Paramātmā and Bhagavān. They are not different. Advayam, the same Absolute. But it is due to my position, angle of vision, He's realized in three different features—Brahman, Paramātmā and Bhagavān. That one tattva-vastu, Absolute Truth.

Lecture on SB 1.8.28 -- Los Angeles, April 20, 1973:

Otherwise how he's promoted immediately to the brahma-jyotir? All these demons who were killed by Kṛṣṇa, they immediately merge into the brahma-jyotir-nirviśeṣa. The only difference is, of course, the brahma-jyotir, Paramātmā and Bhagavān. They are one. Vadanti tat tattva-vidas tattvam (SB 1.2.11). That is one truth, Absolute Truth, in different features only. Brahmeti paramātmeti bhagavān iti śabdyate. Originally Bhagavān, His plenary representation is Paramātmā who is situated in everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). The plenary portion Kṣīrodakaśāyī Viṣṇu, He is in everyone's heart. That is Paramātmā. And Brahman, Paramātmā, and Bhagavān. The ultimate issue is Bhagavān. So ye yathā māṁ prapadyante (BG 4.11). Now He's equal to everyone.

Lecture on SB 1.8.30 -- Los Angeles, April 22, 1973:

So He is, according to the conception, ye yathā māṁ prapadyante (BG 4.11). If Kṛṣṇa is taken as ordinary boy, human being, Kṛṣṇa will deal with him as ordinary human being. If Kṛṣṇa is accepted as the Supreme Personality of Godhead, the devotee will enjoy the association of the Supreme Personality of Godhead. And if the impersonalists are very much fond of Brahmajyoti, He's the source. So therefore He's everything. Brahmeti, paramātmeti, bhagavān iti śabdyate (SB 1.2.11).

Lecture on SB 1.8.33 -- Mayapura, October 13, 1974:

But they do not actually know that ultimately the Absolute Truth is a person, the Supreme Person, Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate. Vadanti tat tattva-vidas, tattva-vidaḥ (SB 1.2.11). Tattva means one who knows tattva. They know that ultimately the Absolute Truth is person, not imperson. Therefore Bhāgavata says, vadanti tat tattva-vidas tattvam (SB 1.2.11). What is the Absolute Truth? Absolute Truth means tattvam. So Bhāgavata says, vadanti tat tattva-vidaḥ: "Those who are aware of the Absolute Truth, they say like this." What is that? Brahmeti... Yad, yaj jñānam advayam. Advayam: "He is without any duality, but the Absolute Truth is known as in three features: by somebody as Brahman, by somebody as Paramātmā, and somebody as Bhagavān."

Lecture on SB 1.8.43 -- Mayapura, October 23, 1974:

Vaiṣṇava philosophy means to know the Absolute Truth as person. Impersonal realization of the Absolute Truth is partial knowledge. It is not complete, because the Absolute Truth is sac-cid-ānanda-vigraha (Bs. 5.1). Vigraha means form. Brahmeti paramātmeti bhagavān iti śabdyate.

In the Śrīmad-Bhāgavatam, the Absolute Truth is described, tattva:

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on SB 1.10.7 -- Mayapura, June 22, 1973:

So Brahman realization is only the sat part realization, because the Absolute Truth is sac-cid-ānanda. And Paramātmā realization is the cit part realization. And Bhagavān... Here it is said, bhagavān, yogeśvara akhila-guro bhagavan namas te. Bhagavān is the personal. So that is the ultimate, ultimate realization. So the ultimate realization is made possible by the jñānīs.

So we are personalists. We believe... Not believe, not the question of believe, but actually the ultimate truth of Absolute is a person. That is the statement of Vyāsadeva.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on SB 1.15.39 -- Los Angeles, December 17, 1973:

Tattva-vit, those who are in knowledge of the tattva or the Absolute Truth, they know that ultimately the Absolute Truth is manifested as a person like you, like me. Not exactly like you, like me, but so far personality is concerned, individuality is concerned, He is like us.

And not nāstika, not atheist. Jñānaṁ vijñānam means one must know what is God. That is jñāna. And brahma jānātīti brāhmaṇaḥ. Brāhmaṇa means one who has already known God, or brahma-vastu. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). That is brāhmaṇa. Therefore people should go to brāhmaṇa. Tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). Without becoming a brāhmaṇa, one cannot become guru. Because if he does not know Brahman, Paramātmā, Bhagavān, what kind of brāhmaṇa he is, and what kind of guru he is? So therefore one must know the ultimate truth, Bhagavān. Brahmeti paramātmeti bhagavān iti.

Lecture on SB 2.1.1 -- Delhi, November 4, 1973:

Ātmavit-sammataḥ. Ātmavit means self-realized souls. Tattvavit or ātmavit.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on SB 2.1.1-5 -- Melbourne, June 26, 1974:

Ātmavit, self-realized person, transcendentalist, they are not interested with these material affairs. Ātmavit.

You have read Bhagavad-gītā. He was talking on the chariot as his friend, but when there was need, He... Arjuna wanted to see the universal friend, and Kṛṣṇa showed him that universal form, gigantic form, everything including. So that Kṛṣṇa is ātmā, Paramātmā, and Bhagavān and Brahman. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11).

So kṛṣṇa-praśna means all-including, everything—past, present, future, moving, not moving, and big and small. This is Kṛṣṇa understanding. Kṛṣṇa understanding means past, present, future, small, large, moving, not moving. This is Kṛṣṇa understanding. But everything is in either of these categories. Everything must be either in the past or at present or in future.

Lecture on SB 2.1.2 -- Vrndavana, March 17, 1974:

They are not gṛhastha. So my point is that our philosophy, Kṛṣṇa consciousness philosophy, is meant for understanding ātma-tattva.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on SB 2.1.2-5 -- Montreal, October 23, 1968:

We are interested in that tattva, that ātma-tattva, soul, ideal. So to understand this ātma-tattva one has to become just the opposite number of these materialistic persons. The materialistic persons, they are interested only in sense gratification, materialistic persons. Or mental speculation.

So either of them, their aim is how to get out of this fearful material existence. So Śukadeva Gosvāmī says, concludes, that icchatā abhayam. Abhayam means fearful. If you actually want to be free from fear, then you should concentrate your mind, discussing, hearing, remembering, either of the impersonal Brahman... Brahmeti paramātmeti bhagavān iti (SB 1.2.11). Either you think of Brahman or Paramātmā or the Supreme Personality of Godhead, but your subject matter should be this: hearing, chanting, discussing, talking, knowing. Don't divert your attention to this flimsy, I mean to say, so-called subject matter which will end.

Lecture on SB 2.3.20 -- Bombay, March 24, 1977, At Cross Maidan Pandal:

Brahman is always greater than anything. If you limit within some limited idea, that is not brahma-jñāna. Brahman is unlimited, the greatest. Bṛhatvān bṛhanatvat(?). So Brahman includes everything—nirākāra, sākāra, and whatever you can speak. But Brahman ultimately is sākāra. It's not nirākāra. That is the verdict of the śāstra.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on SB 2.3.20 -- Bombay, March 24, 1977, At Cross Maidan Pandal:

This is brahma-jñāna. Brahman... Sarvaṁ khalv idaṁ brahma. Everything Brahman, but there is division-brahmeti paramātmeti bhagavān iti śabdyate. Just like the sun. The sunshine is impersonal, but the sun globe is localized and the sun-god is person, but the same sun. Similarly, you have to understand Brahman. When you cannot understand the real nature of Brahman, then it is nirākāra. And when you partially understand, Paramātmā, then localized. And you fully understand, that is the Supreme Personality of Godhead, Kṛṣṇa.

Prabhupāda: So unless you step one by one, how you can go to the topmost? You have to.

Indian man (7): After attaining that.

Prabhupāda: Yes. First of all you have to step on the first step, then second step, then... Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). So everything requires training and knowledge.

Tamāla Kṛṣṇa: Jaya Śrīla Prabhupāda.

Prabhupāda: Hare Kṛṣṇa. That's all.

Devotees: Jaya. All glories to Śrīla Prabhupāda.

Lecture on SB 3.25.5-6 -- Bombay, November 5, 1974:

So one has to do it. This is tattva-jñāna. Tattva-jñāna. Here it is said, tattva-mārga-agra-darśanam. This is tattva-jñāna. of course, as it is said in the Śrīmad-Bhāgavatam, brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The Absolute Truth are differently understood according to the different position of the student. The Absolute Truth... Some of them understand that Absolute Truth as impersonal Brahman. And some of them understand the Absolute Truth as localized Paramātmā. And some of them understand the Absolute Truth as the Supreme Personality of Godhead, Kṛṣṇa, or Viṣṇu.

Lecture on SB 3.25.9 -- Bombay, November 9, 1974:

So this is not advancement of civilization. Because such kind of civilization is increasing, therefore in the paper we find that "Faith in personal God is decreasing." But God is person. Here it is said. What is that? Ya ādyaḥ bhagavān. Originally Bhagavān. Ādyaḥ means originally. There are three conceptions of Absolute Truth. What is that? That is stated in the Bhāgavata:

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on SB 3.25.29 -- Bombay, November 29, 1974:

The Absolute Truth, tattva... Tattva means the truth, original. Tat tvam asi. That tattva is Bhagavān. In the... The Absolute Truth is understood in three features, three angles of vision. The first is Brahman, impersonal Brahman. The second is localized Paramātmā. And the ultimate is the Supreme Personality of Godhead. So Brahman realization is not complete realization of the Absolute Truth.

Devahūti is asking Kapiladeva that "Kindly describe that process of yoga by which we can understand in truth, tattvāvabodhanam, not superficially." Tattvāvabodhanam. And in another place the tattvam is described in three ways: vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). They are not different. That is everything is tattva, tattva. There are three kinds of tattva: brahmeti paramātmeti bhagavān iti śabdyate. This very thing, tattva, is described in three features: impersonal Brahman, localized Paramātmā, and at the end Bhagavān.

Lecture on SB 3.25.33-34 -- Bombay, December 3, 1974:

So if you desire that, Kṛṣṇa will give you the oppor... Ye yathā māṁ prapadyante (BG 4.11). Mām... Kṛṣṇa is everything. Kṛṣṇa is brahma-jyotir; Kṛṣṇa is Paramātmā. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). So if you want oneness, so you will be allowed outside the Vaikuṇṭha planet in the brahma-jyotir. But there you cannot stay. That is the difficulty. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32).

Lecture on SB 3.25.36 -- Bombay, December 5, 1974:

So Kṛṣṇa is... We are seeing the form of Kṛṣṇa. That is the ultimate understanding of the Absolute Truth. Brahmeti paramātmeti bhagavān iti śabdyate.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on SB 3.25.38 -- Bombay, December 7, 1974:

So sac-cid-ānanda. The Brahman realization is sat realization, Paramātmā realization is cit realization, and Bhagavān realization means ānanda realization. Sat, cit, ānanda. And in the Vedānta-sūtra it is said that the Absolute Truth is ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Ānandamaya.

That is Kṛṣṇa. So we have to understand Kṛṣṇa in that way. And if we can understand Kṛṣṇa... Janma karma ca me divyaṁ yo jānāti tattvataḥ (BG 4.9). This tattva you will understand from the Vedic literature, what is tattva. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). So Kṛṣṇa is never diminished.

Lecture on SB 3.26.1 -- Bombay, December 13, 1974:

Absolute Truth, it cannot be two; but there are different phases of understanding the Absolute Truth. Therefore here it is plural number, tattvānām. Tattva is one. That is explained in another place. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). Although tattva is realized in different phases, three phases, brahmeti paramātmeti bhagavān iti śabdyate. Brahman, impersonal feature, brahmeti paramātmā. First localized feature, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). That is Paramātmā. Aṇḍāntara-stha-paramāṇu-cayāntara-stham.

eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ

yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ

aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.35)

Lecture on SB 3.26.10 -- Bombay, December 22, 1974:

So we have to approach to a guru, tattva-darśī. Tattva-darśī. Tattva-darśī means... What is tattva? Tattva means truth. One who has seen the truth. We have to approach such tattva-darśī. And what is that tattva?

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on SB 3.26.46 -- Bombay, January 21, 1975:

Tattva means the tattva-vastu, the Absolute Truth, is manifested in three features: Brahman, Paramātmā, and Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate. They are actually the same thing, but different realization.

So brahmaṇaḥ sthānam. This temple is brahmaṇaḥ sthānam, the residential place for the Supreme Personality of Godhead, brahmaṇaḥ. Brahmaṇaḥ means the Absolute Truth. Absolute Truth is understood in three different features: brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). So Supreme Brahman means Kṛṣṇa, the Supreme Personality of Godhead, as it was accepted by Arjuna after understanding Bhagavad-gītā. He addressed Him, paraṁ brahma param dhāma pavitraṁ paramaṁ bhavān: (BG 10.12) "You are paraṁ brahma." Brahman and Paramātmā and Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate, the Absolute Truth. According to our different realization, the Absolute Truth is realized in three different features: impersonal Brahman; and localized, all-pervading antaryāmī, Viṣṇu or Paramātmā; and the last word of understanding is Bhagavān.

Lecture on SB 3.26.47 -- Bombay, January 22, 1975:

This is Govinda. Govinda is one, and... Ekaṁ brahma dvitīyaṁ nāsti. And ekaṁ bahu syām. And He has become so many. Just like from the seed, one seed, a small seed, when it is grown up, fructified, you will find big banyan tree and so many big, big branches, twigs, so many fruits. And each fruit contains again the seed, and each seed contains again millions of trees. This is creation. But the origin is one. Origin is one. Sarva-kāraṇa-kāraṇam (Bs. 5.1), Kṛṣṇa. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The Bhagavān is the origin of everything. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8). Janmādy asya yataḥ (SB 1.1.1). These are the shastric vacana.

Lecture on SB 5.5.2 -- Hyderabad, April 11, 1975:

So this movement is very scientific, authorized, Vedic, and people are accepting them. Therefore I repeatedly request our Indian brothers, "Don't neglect. Take this movement very seriously." That is the only business of human life. Jīvasya tattva-jijñāsā. That is...

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on SB 5.5.2 -- Johannesburg, October 22, 1975:

Tattva-jijñāsā, that is the main business. Now, what is that tattva? That is explained in the Śrīmad-Bhāgavata. Vadanti tat tattva-vidas tattvam: (SB 1.2.11) "Those who are aware of the tattva, they say that tattva means the Supreme Absolute Truth." Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). Jñānam, that knowledge, is advaya. Advaya means without any duality. But they are expressed in three different ways—Brahman, Paramātmā, and Bhagavān—brahmeti paramātmeti, according to the stage of understanding. Those who are in the lower stage—we cannot say lower—in the beginning stage, that is Brahman realization.

Don't think that He has no form. He has no form, material form like us, which is not eternal, not full of knowledge, not blissful. So God has form. So God's form is realized in three different stages. It is said in the Śrīmad-Bhāgavatam,

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on SB 5.5.18 -- Vrndavana, November 6, 1976:

"That Absolute Truth is realized... They are one, but realized in three different phases." Just like the example is given, I have given several times, that the sun, the sun globe and the sun-god. There is... Within the sun globe there is sun-god. His name is Vivasvān. As you refer to Bhagavad-gītā, in the Bhagavad-gītā you will find the predominating deity or the president of the sun globe.

This is qualification of guru, tattva-darśi. What is that tattva?

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayaṁ

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on SB 5.6.3 -- Vrndavana, November 25, 1976:

One who knows what is Paramātmā, what is Brahman, what is Bhagavān, he is tattva-darśi. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). So these are the qualification of guru. Why one should go to a guru to see some magic? One who can make some gold, one who can make some... So many magicians who are becoming guru. This is going on.

Guru means tattva-darśī. Tattva-darśī. Otherwise he's useless, waste of time. One has seen the tattva. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam, brahmeti paramātmeti (SB 1.2.11). Guru means one who knows what is Brahman, what is Paramātmā, what is Bhagavān—not partial knowledge. The jñānīs, the so-called jñānīs, they reach up to the brahma-jyotir, that's all. But that is not complete knowledge. The yogis, they reach, utmost, Paramātmā. That is also not complete. Better than the jñānīs, but it is not complete. Brahmeti paramātmeti bhagavān iti. When he comes to the platform to understand the Supreme Personality of Godhead, then that is bhakti. That is bhakti. Therefore Kṛṣṇa says,

yoginām api sarveṣāṁ

mad-gatenāntaratmānā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

(BG 6.47)

Lecture on SB 6.1.9 -- Los Angeles, June 22, 1975:

So the Vedic system is there must be first of all the most intelligent class of men. They should be given education how to become self-controlled, śamaḥ; how to control the mind, how to control the senses; śama damaḥ satyam, how to become truthful; śaucam, how to become cleanse; śamo damaḥ satyaṁ śaucaṁ titikṣa, how to become tolerant; ārjavam, how to become simple, no intricacy; śamo damas satyaṁ śaucaṁ titikṣa ārjavam eva ca, jñānaṁ vijñānam āstikyam, full of knowledge; and vijñānam, practical application in life; āstikyam, and to believe in the existence of God or knowing God partially or fully. Partially knowing God means impersonal or Paramātmā. This is partial. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11).

Lecture on SB 6.1.22 -- Chicago, July 6, 1975:

Then he become vipra. That is brahminical stage. Veda-pāṭhād bhaved vipraḥ. And not only simply reading, but when he realizes what is Brahman, then he is brāhmaṇa. Not easy, the stages. Veda-pāṭhād bhaved vipro brahma jānātīti brāhmaṇaḥ. This Brahman is impersonal Brahman, and still, you have to go above. When... Brahmeti paramātmeti bhagavān iti (SB 1.2.11). In the beginning, Brahman realization, impersonal. Then, as you gradually increase, then Paramātmā realization. That is meditation. That is meditation. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). The yogis, by meditation, they observe the Supreme Personality of Godhead Viṣṇu within the heart. That is yoga system perfection. And above that, there is personal realization, Bhagavān. So when you realize the Personality of Godhead, then you become a Vaiṣṇava. This is gradual steps.

Lecture on SB 6.1.40 -- Surat, December 22, 1970:

How God can be imperson? If God is the supreme father... If you are a person, then how your father can be imperson? So that is imperfect knowledge. When we speak of God as imperson, that is imperfect knowledge.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on SB 6.1.43 -- Los Angeles, June 9, 1976:

The Absolute Truth is presented in three different phases. One is Brahman, impersonal Brahman, another is localized Paramātmā, and another is the Supreme Personality of Godhead. So we shall discuss again. Next morning we shall...

Then the Vaiṣṇava ācāryas, Rāmanujācārya, Madhvācārya, they said, brahma satya. And what is Brahman? Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Brahman, first realization, impersonal; then localized; then person. Just like Kṛṣṇa says in the Bhagavad-gītā, imaṁ vivasvate yogaṁ proktavān aham avyayam: (BG 4.1) "Long, long years ago, millions of years ago, I spoke this philosophy to the sun-god, Vivasvān." So, Kṛṣṇa, as He was instructing Arjuna, similarly, He was instructing the sun-god that... Arjuna is a person.

Lecture on SB 6.2.16 -- Vrndavana, September 19, 1975:

Come to the spiritual world." Tamasi mā jyotir gamā. This is instruction. And jyotir means that spiritual world. First appreciation of the jyotirmān, Brahman, Brahmaloka, Brahman effulgence, that is the first entrance. Brahmeti paramātmeti bhagavān iti (SB 1.2.11). Just like you see the sunshine: it is impersonal, only light. But if you have got power, strength, if you can go to the sun planet, that is another. This is also... Sun planet is also shining. The heat and light is there.

Lecture on SB 6.2.16 -- Vrndavana, September 19, 1975:

Just like Indira Gandhi or the President's name is there, address is there, but if you are fit to see him or her, that depends on you. Not that because you cannot see the President or Indira Gandhi, she is nirākāra. This is foolishness. This is foolishness. Why God should be nirākāra?

Śāstra says that brahmeti paramātmeti bhagavān iti śabdyate.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayaṁ

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on SB 7.5.1, Pandal Lecture -- Bombay, January 12, 1973:

The Absolute Truth, advaya jñāna. There is no duality. He is absolute in three features: Brahman, Paramātmā and Bhagavān. So Brahman realization means sac-cid-ānanda, simply realization of the sat proportion, eternity. That is Brahman realization. And Paramātmā realization means eternity and knowledge. And Bhagavān realization means eternity, knowledge, and ānanda.

So Kṛṣṇa, by His one plenary portion as Paramātmā... The Absolute Truth is realized in three ways: Brahman, Paramātmā and Bhagavān.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on SB 7.6.1 -- Madras, January 2, 1976:

So Kṛṣṇa, by His Paramātmā feature, He is all-pervading. He is in all universes. He is all, everywhere, in the heart of all living entity. Īśvaraḥ paramaḥ... Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). And He is also within the atom. Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35).

So a Vaiṣṇava can understand what kind of part he is playing. So in this way there are different activities going on, and they have been taken as different types of dharma. But real dharma is bhāgavata-dharma. Therefore Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is dharma. That is called bhāgavata-dharma, intimate relationship with the Lord, Bhagavān. Brahmeti bhagavān iti... Brahmeti paramātmā iti bhagavān iti. Tattva-vit. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). There is no difference between Brahman and Paramātmā and Bhagavān. But still, there is difference. This is called acintya-bheda-bhedābheda. There are two kinds of philosophers, bheda and abheda, oneness and different.

Lecture on SB 7.6.7 -- Vrndavana, December 9, 1975:

This is Pañcarātrika. Our... In this age, Pañcarātriki-vidhi, not Vaidic. Vaidic is very very strict. Unless one is born by a brāhmaṇa father, he is not given the advantage of becoming a brāhmaṇa. That is Vaidic vidhi. But Pañcarātriki-vidhi means although he is not born of a brāhmaṇa family, if he has got a little tendency to become a brāhmaṇa. Brāhmaṇa means brahma jānāti iti brāhmaṇaḥ. One who is inquisitive to understand Brahman—brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11)—he should be given chance. Just like there is a little fire. Fan it. Fanning, fanning, fanning, and it becomes a big fire. So our process is that. Anyone, we pick up anyone, kirāta-hūṇāndhra-pulinda-pulkaśā, what to speak of the śūdra. Striyaḥ śūdrās tathā vaiśyaḥ.

Lecture on SB 7.7.30-31 -- Mombassa, September 12, 1971:

That brahma ananta aśeṣa-bhūtam, unlimited. Yasya prabhā. This brahma-jyotir is only effulgence of Kṛṣṇa. Therefore, we have to understand what is Kṛṣṇa. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11), Bhāgavata says. The Absolute Truth is one, that is Kṛṣṇa, advayam(?), but He is known in different features, brahmeti paramātmeti bhagavān iti. One who is trying to understand the Supreme Absolute Truth by dint of his sensual knowledge, by , I mean to say, exercising different knowledge, neti neti, they can approach up to the impersonal Brahman. And those who are yogis, those who are trying to find out the Absolute Truth within this body, they can realize up to Paramātmā. Brahmeti paramātmeti. And those who are on the highest planet, on the supreme platform of understanding, tattvataḥ, they realize that the Supreme Absolute Truth is the person, exactly a person like us.

Lecture on SB 7.9.8 -- Calcutta, March 5, 1972:

So we have to stay there, brahma-pada. That brahma-pada staying means devotional service. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). So brahma-pada, you can rise up. But if you do not engage yourself in the service of Bhagavān, then again you come down. āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ (SB 10.2.32).

Lecture on SB 7.9.18 -- Mayapur, February 25, 1976:

But to associate, to..., with a desire that "I shall be able to associate with devotee and Kṛṣṇa," then Bhagavad-gītā is nondifferent from Kṛṣṇa. There is no difference. Advaya-jñāna. Advaya-jñāna means without any difference. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11), Advayam. If you are a devotee, bona fide devotee, when you read Bhagavad-gītā, you must know Kṛṣṇa is there. If you are a pure devotee, when you chant Hare Kṛṣṇa, Kṛṣṇa is there on your tongue, dancing.

Lecture on SB 7.12.2 -- Bombay, April 13, 1976:

Jñāni means tattva-darśī. Tattva means Kṛṣṇa, the Absolute Truth, paraṁ tattva. Vadanti tat tattva-vidas tattvam (SB 1.2.11). Tattva. What is that tattva? The tattva is described in three phases: vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam. Tattva-jñāna is one. What is that? Brahmeti paramātmeti bhagavān iti śabdyate. So Bhagavān is Kṛṣṇa. Kṛṣṇas tu svayaṁ bhagavān. So guru, according to the capacity of the student, he teaches first about Brahman, then Paramātmā, then Bhagavān, Kṛṣṇa.

Nectar of Devotion Lectures

The Nectar of Devotion -- Bombay, January 8, 1973:

This is another offense to think of Kṛṣṇa as imagination. Just see, that it is imagination, kalpana, "Just make it kalpana, imagination of Kṛṣṇa." No, Kṛṣṇa is fact. Kṛṣṇa, the Kṛṣṇa devotees, they are not after imagination. They are after the fact. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Bhagavān, the personal. Kṛṣṇa says, brahmaṇo 'haṁ pratiṣṭhā, avajānanti māṁ mūḍhā manuṣīṁ tanum āś..., paraṁ bhāvam ajānantaḥ (BG 9.11). So these thing will be realized by, through the process as it is recommended by Narottama dāsa Ṭhākura.

The Nectar of Devotion -- Bombay, January 9, 1973:

Similarly, brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The Absolute Truth is realized in three different features. Brahman, impersonal Brahman, brahmeti. Localized Paramātmā, the Lord is situated in everyone's heart, localized Paramātmā. And Bhagavān, the Supreme Personality of Godhead. The Māyāvādī philosophy is that because God is everything, therefore there is no separate existence of God. This is Māyāvādī philosophy.

The Nectar of Devotion -- Vrndavana, November 1, 1972:

The conclusion is, a pure devotee of Kṛṣṇa is picked up out of many, many liberated persons. Mukta-saṅgasya jāyate. Kṛṣṇa realization, bhagavat-tattva-vijñānam, mukta-saṅgasya jāyate. Bhagavat-tattva, the truth, the Absolute Truth, which is the Supreme Personality of Godhead, bhagavat-tattva-vijñānam. Tattva means truth, and that is Bhagavān. Brahmeti paramātmeti bhagavān iti (SB 1.2.11). Brahman realization is not all. One has to go further. Paramātmā realization—one has to go further. When one comes to realization of Bhagavān, ṣaḍ-aiśvarya-pūrṇa-bhagavān-Bhagavān means full will six kinds of opulences, person, sac-cid-ānanda-vigrahaḥ, sarva-kāraṇa-kāraṇam (Bs. 5.1)—that is ultimate goal of life.

The Nectar of Devotion -- Vrndavana, November 9, 1972:

So impersonal Brahman realization, nirbheda-brahmānu-sandhana, is good attempt, but, above that, if one cannot make progress... Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The Absolute Truth is realized as impersonal Brahman, then Paramātmā, then the Supreme Personality of Godhead. So unless a wise jñānavān, jñānī, does not reach to the platform of understanding the personality, the Supreme Personality of Godhead, his intelligence is still not very much purified.

The Nectar of Devotion -- Vrndavana, November 11, 1972:

It is approaching and not approaching. It is approaching in the sense that directly in touch with his energy, but still, the sun globe and the sun-god is far away. Similarly, brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). To approach the impersonal feature of Brahman is not sufficient. We have to approach Kṛṣṇa. So the Rādhārāṇī, the personal,... His energy's also personal. So mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ (BG 9.13). If we take shelter of His external energy, where forgetfulness, Kṛṣṇa, is very prominent, then we become far and far away from Kṛṣṇa.

Sri Caitanya-caritamrta Lectures

Lecture on CC Adi-lila 7.3 -- Mayapur, March 3, 1974:

Prabhupāda:

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on CC Adi-lila 7.4 -- Mayapur, March 4, 1974:

Knowledge means tattva-jñāna, to know the Absolute Truth. In the Bhagavad-gītā also... (aside:) They are making noise. Kṛṣṇa says,

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścid māṁ vetti tattvataḥ

(BG 7.3)

Tattva, Absolute Truth, I tried to explain last night. Tattva... Kṛṣṇa has spoken about tattva in the Bhagavad-gītā, and in the Śrīmad-Bhāgavatam also there is statement of tattva, vadanti tat tattva-vidas tattvam (SB 1.2.11). Tattva, the truth, can be learned from the tattva-vida, one who knows. The Absolute Truth can not be ascertained by imaginative speculation. One has to learn the tattva from the tattva-vit. Therefore the tattva-vid vadanti. Vadanti means they explain, tattva-vit, one who is tattva-vit, he explains. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam. One who knows, he's not silent. He is to preach, he is to speak. Nowadays it has become a fashion to be maunī-baba, does not speak. So these are, may be very good device for professional business, but so far we are concerned, in the Vedic culture, the tattva-vit must speak. Śravaṇaṁ kīrtanam. The tattva-vit must hear from the authorized person; then he'll speak. That is nice. Otherwise there is no need of speaking.

Lecture on CC Adi-lila 7.4 -- Mayapur, March 4, 1974:

But Caitanya personally has expanded, parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). When you speak of Bhagavān, brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). When Bhagavān... Bhagavān means His paraphernalia. Just like when we speak, "Now the king is coming," it is not that king is alone coming. The king is coming with his minister, with his commander, with his secretaries, with his so many officers.

Lecture on CC Adi-lila 7.5 -- Mayapur, March 7, 1974:

Pañca-tattva. The Absolute Truth is divided into five subject matter of relishing transcendental mellow. Advaya-jñāna, without any difference. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam: (SB 1.2.11) Asolute Truth is one, but still, there are varieties, transcendental varieties. Just like Brahman, impersonal Brahman; and Paramātmā, localized aspect of the Supreme Lord, Paramātmā; and Bhagavān, the Supreme Personality of Godhead—they are one. There is no difference. Brahman is not different from Bhagavān, and Bhagavān is not different from Brahman.

Lecture on CC Adi-lila 7.7 -- Mayapur, March 9, 1974:

So Kavirāja Gosvāmī, he's describing this Caitanya-caritāmṛta strictly according to the verdict of the śāstras. His statement is that Kṛṣṇa is the original Personality of Godhead. Svayam bhagavān kṛṣṇa. Bhagavān is person; Bhagavān is not imperson. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). First realization of the Absolute Truth by speculative knowledge is impersonal effulgence of the Lord, which is called brahma-jyotir. Then next realization is Paramātmā, the localized aspect of the Supreme Personality of Godhead. But realization of Kṛṣṇa, that is the ultimate realization. Svayam bhagavān kṛṣṇa.

Lecture on CC Adi-lila 7.109-114 -- San Francisco, February 20, 1967:

Therefore Caitanya Mahāprabhu says that according to Śrīmad-Bhāgavatam also, the same meaning is there. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). So Brahman-Paramātmā ultimately means the Supreme Personality of Godhead. Without coming to the Supreme Personality of Godhead, the conception of Brahman-Paramātmā is imperfect. Why? Caitanya Mahāprabhu says that cid-aiśvarya-paripūrṇa, anūrdhva-samāna.

Lecture on CC Adi-lila 7.119 -- Gorakhpur, February 17, 1971:

It is our power of perception only that makes the difference. The object is the same. That is stated in the Śrīmad-Bhāgavatam:

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on CC Madhya-lila 6.149-50 -- Gorakhpur, February 13, 1971:

They're sounded in different ways: Brahman, Paramātmā, and Bhagavān. But the object is the same.

The first realization is impersonal Brahman, the next, higher realization is the Paramātmā, antaryāmī, and the ultimate realization is the Supreme Personality of Godhead.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on CC Madhya-lila 6.154 -- Gorakhpur, February 16, 1971:

This is Absolute Truth in three phases.

So here the Absolute Truth, when He is realized as the Supreme Person, as Brahmā is realizing, yan-mitram... He is realizing that Kṛṣṇa, who is playing as a cowherd boy in Vṛndāvana, and He has become the most intimate friend of the residents of Vṛndāvana, headed by Nanda Mahārāja...

This is a prayer from Brahmā, that Brahman is the prabhā, or the effulgence, of Kṛṣṇa. Yasya prabhā prabhavato jagad-aṇḍa-koṭi. First of all, the brahma-jyotir is coming. And Kṛṣṇa also says, brāhmaṇaḥ ahaṁ pratiṣṭhā. Brahman is not ultimate. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). First realization is Brahman, impersonal Brahman, then Paramātmā, and then Bhagavān. So Bhagavān is the ultimate. Mattaḥ parataraṁ nānyat asti kiñcid dhanañjaya (BG 7.7). So brahma-tattva, impersonal brahma-tattva, is not ultimate. The ultimate is Kṛṣṇa, the Supreme Personality of Godhead. That is the Vedic verdict.

Lecture on CC Madhya-lila 20.100-108 -- Bombay, November 9, 1975:

This word uttama, uttama means not of this material world: beyond this material world. That is called uttama. So if one is inquisitive about the spiritual world, jīvasya tattva jijñāsā, that is tattva.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on CC Madhya-lila 20.120 -- Bombay, November 12, 1975:

Everything is there, and we are trying to present them in our so many books. Unfortunately we are not interested. That is another thing. Anyway, so a guru is necessary for him, not for some āśīrvāda, for curing some material disease or getting some gold. No. He has no necessity for guru. Guru is necessary for that person who is inquisitive about understanding Brahman. Jīvasya tattva-jijñāsā.

This is Kṛṣṇa. Kṛṣṇa is situated within your heart, Paramātmā, in His Paramātmā feature. Brahmeti paramatmeti bhagavān iti śabdyate (SB 1.2.11). So the feature by which Kṛṣṇa is situated in everyone's heart, that is... Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61).

Lecture on CC Madhya-lila 20.120 -- Bombay, November 12, 1975:

So yogis, they find out Kṛṣṇa. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). Yogis try to find out the Paramātmā, and the jñānīs, they are trying to find out the brahma-jyotir, and similarly, the bhakta is trying to find out Kṛṣṇa. Brahmeti paramātmeti bhagavān iti śabdyate. So in this way Bhagavān, the Supreme Personality of Godhead, is the ultimate goal. But those who are addicted to Brahman or Paramātmā, they are also addicted to Bhagavān, but in different features. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). Knowledge of Brahman, knowledge of Paramātmā and knowledge of Kṛṣṇa is the same, but in different features.

Lecture on CC Madhya-lila 20.120 -- Bombay, November 12, 1975:

Just like knowledge of the sun planet, knowledge of the sun god and knowledge of the sunshine, they... Knowledge is the same—heat and light—but the heat and light which you receive from sunshine is different from the heat and light from the sun globe, and the heat and light in the sun globe is different from the sun-god. But heat and light is there, either you realize Brahman, Paramātmā or Bhagavān. So a devotee means he is concerned with Bhagavān. That's all. So devotee is also mahātmā; those who are jñānīs, after Brahman, they are also mahātmā; and the yogis, they are also mahātmā; but one who has understood Kṛṣṇa perfectly and surrendered to Him-vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ (BG 7.19)—that mahātmā is very rare to be found.

Lecture on CC Madhya-lila 20.146-151 -- New York, December 3, 1966:

He says that "In order to understand Kṛṣṇa, you have to study His energies. He is person. His energies are impersonal." In Śrīmad-Bhāgavata also it is said,

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture on CC Madhya-lila 20.146-151 -- New York, December 3, 1966:

"The Absolute Truth, those who know about Absolute Truth, they say..." Śrīmad-Bhāgavata describes about the Absolute, vadanti tat tattva-vidaḥ. Tattva-vidaḥ means "those who are in the knowledge about the Absolute Truth."

That is Absolute Truth. Vadanti tat tattva-vidas tattvaṁ yad advaya-jñānam (SB 1.2.11). Advaya-jñānam means just like you are Mr. such and such, and when you are not present, if I ask, "Mr. such and such, please help me this way."

Lecture on CC Madhya-lila 20.146-151 -- New York, December 3, 1966:

So vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam, brahmeti (SB 1.2.11). That Absolute Truth is manifested in three phases. What is that? Brahman. Brahman is impersonal, Brahman conception. Then Paramātmā, localized conception. Īśvaraḥ sarva-bhūtānām: (BG 18.61) "Īśvara, the Lord, is sitting in everyone's heart." This is Paramātmā conception.

Lecture on CC Madhya-lila 20.156-163 -- New York, December 11, 1966:

So Lord Caitanya is giving one evidence from Śrīmad-Bhāgavatam:

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Sri Gaura-Purnima Srimad-Bhagavatam 7.9.38 -- Mayapur, March 16, 1976:

In the Śrīmad-Bhāgavatam it is said that "The Absolute Truth is one, without any duality. He is simply named in different ways." And what are the different names? "Brahman, Paramātmā and Bhagavān."

Festival Lectures

The Brahman, advaita, monists' Brahman, which is described in the Upaniṣad, yad, that factor, yad advaita brāhmaṇopaniṣadi, Paramātmā, and the Paramātmā, Brahman, Paramātmā and Bhagavān—this is the three features of the Supreme Absolute Truth.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Radhastami, Srimati Radharani's Appearance Day -- Bhagavad-gita 18.5 -- London, September 5, 1973:

The Absolute Truth is one, advaya-jñāna. There is no difference. But He, according to our qualification of understanding the Absolute Truth, He appears as Brahman, impersonal Brahman; He appears as localized Paramātmā, Supersoul; and He appears as the beloved Supreme Personality of Godhead, Kṛṣṇa, according to the receiver. Ye yathā māṁ prapadyante (BG 4.11).

This is their philosophy. But that is not the fact. The ultimate issue of the Absolute Truth is Kṛṣṇa, Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Absolute Truth is realized in three phases: first of all impersonal Brahman, then localized Paramātmā, and then the Supreme Personality of Godhead, Kṛṣṇa. Kṛṣṇas tu bhagavān svayam (SB 1.3.28).

His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada's Appearance Day, Lecture -- Atlanta, March 2, 1975:

The brahminical culture is included already. Brahma jānātīti brāhmaṇaḥ: "Brāhmaṇa means one who knows the Absolute Truth, Brahman." He is brāhmaṇa. But that is not very fixed up. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Brahman is impersonal effulgence, and then further progress, realization of the localized aspect, Paramātmā, Antaryāmī, and finally, understanding the Supreme Person, Kṛṣṇa, Supreme Person, that is the final understanding.

Jagannatha Deities Installation Srimad-Bhagavatam 1.2.13-14 -- San Francisco, March 23, 1967:

The satisfaction is how you can satisfy the Supreme Lord. That is also stated here. What is that? Ekena manasā: "with one attention," not diverting your attention to so many things. Simply, I mean to say, fixing your attention on the Supreme Lord. Tasmād ekena manasā bhagavān. Now, here is... The Bhāgavata does not say brahmeti paramātmeti. The Absolute Truth is Brahman, Paramātmā, and Bhagavān. That is mentioned. But here, when I have to give attention, then must be the Supreme Personality of Godhead. Otherwise where I am going to give attention? If the impersonal feature, if I think impersonal feature, oh, it is very difficult where to fix up my mind. Therefore impersonal feature, Brahman, is not said.

Arrival Addresses and Talks

Arrival Address -- London, July 7, 1973:

But at the end He says that "If anyone actually wants to know Me, that is bhakti." Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ. If anyone wants to know Kṛṣṇa as He is... Kṛṣṇa has different features, especially three: brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11)—as impersonal Brahman, all-pervasive Paramātmā, and the Supreme Personality of Godhead. So if anyone wants to know actually what is Kṛṣṇa... Of course, it is not possible to know Kṛṣṇa, but Kṛṣṇa reveals to the devotee, svayam eva sphuraty adaḥ, revelation.

Initiation Lectures

Brahmana Initiation Lecture with Professor O'Connell -- Boston, May 6, 1968, (Glenville Ave. Temple):

The devotional service begins when one has already realized Brahman. Because to whom rendering devotional service? To the Supreme Personality of Godhead, Bhagavān. And Bhagavān is the last word in the Absolute Truth.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Brahmana Initiation Lecture -- New Vrindaban, May 25, 1969:

The Absolute Truth is realized in three phases. First impersonal Brahman realization, the localized Paramātmā realization, and then the last word is to realize the Supreme Personality of Godhead. And that is also confirmed in the Bhagavad-gītā.

Chant. So Brahman, Nirviśeṣa-brahman, impersonal Brahman, when one understands, jñānaṁ vijñānam... Jñānaṁ vijñānam. And when one becomes Vaiṣṇava, brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). When one understands what is impersonal Brahman, what is localized Paramātmā, and what is Bhagavān, the Supreme Personality of Godhead, kṛṣṇas tu bhagavān svayam... When you understand the Supreme, the original Personality of Godhead Kṛṣṇa... Ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam (SB 1.3.28).

General Lectures

Lecture Excerpt -- Montreal, July 18, 1968:

That is Brahman realization. But if you go further, then you realize Supersoul, Paramātmā. And if you go further, then you realize the Supreme Personality of Godhead. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The... Just like the same example, the sunshining, sun and the sun-god, they are one and the same. But when you are in the sunshine, you cannot say that you are seeing the sun-god.

Lecture Excerpt -- Montreal, July 18, 1968:

That will be mistake. But one who is in association with the sun-god, he's already in the sun planet, he is in front of the sun-god, and he is in sunshine. Is that clear? Yes. Brahmeti paramātmeti bhagavān iti śabdyate. Advaya-jñāna. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). Advayam, that light, is everywhere. Either sunshine or sun planet or sun-god, there is light. There is no darkness. Similarly, either you remain in the impersonal Brahman or absorbed in Paramātmā or in association with the Supreme Personality, it is all spiritual stage.

Lecture -- Seattle, October 7, 1968:

In sun planet there is person, the predominating deity, and his personal effulgence is the sunshine. The sunshine is imperson, but the planet is localized, and the predominating deity is person. The Bhagavata confirms it, brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The Absolute Truth is one. Just like the sun, the sunshine, and the deity within the sun, that is one unit. But some portion is called sunshine, some portion is called sun planet, some portion is called the deity.

Lecture -- Seattle, October 7, 1968:

The sunshine is imperson, but the planet is localized, and the predominating deity is person. The Bhagavata confirms it, brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The Absolute Truth is one. Just like the sun, the sunshine, and the deity within the sun, that is one unit. But some portion is called sunshine, some portion is called sun planet, some portion is called the deity. Similarly, the Supreme Brahman is one.

Lecture Engagement and Prasada Distribution -- Boston, April 26, 1969:

But beyond impersonal Brahman there is Supersoul realization, and beyond Supersoul realization there is the personal realization, the Supreme Personality of God. Bhāgavata says that vadanti tat tattva-vidas tattvam: (SB 1.2.11) "The Absolute knowledge, the Absolute Truth, is nondual." How it is nondual? Now, brahmeti paramātmeti bhagavān iti śabdyate. Either you realize the Absolute Truth as impersonal Brahman or localized Paramātmā, Supersoul, or as the Supreme Personality of Godhead, Kṛṣṇa or Viṣṇu, they are one and the same. How one and the same? That is also explained.

Lecture -- London, September 26, 1969:

This realization of Brahman, impersonal realization, is the beginning of self-realization. That is not final or ultimate. In the Śrīmad-Bhāgavatam there is a statement about the Absolute Truth. What is the Absolute Truth? That it is stated, Absolute... Vadanti tat tattva-vidas tattvam (SB 1.2.11). "Those who are actually in knowledge of the Absolute Truth, they speak of the Absolute Truth in this way." What is that? Advaya-jñānam: nondual. There is no duality. Although there is variety, but there is no duality. Here in the material world, as soon as there is variety, there is duality. But in the spiritual world, there is variety, but there is no duality. How is that? There is crude example. Many, you can try to understand.

Lecture -- London, September 26, 1969:

So our material knowledge, material science, our material endeavor is very, very insignificant to understand the Absolute Truth. It is almost impossible. You cannot understand even a planet, and what to speak of the Supreme. Therefore in the Śrīmad-Bhāgavatam it is said that vadanti tat tattva-vidas tattvam (SB 1.2.11). Those who are in knowledge of the Absolute Truth, they say that the Absolute Truth is realized in three phases. But they're nondual. How nondual? Just like even if you study the sunshine, it is not different from the sun, because the same quality is there. The temperature and the illumination, two main qualities, in the sunshine you'll find.

Lecture -- London, September 26, 1969:

Therefore the Absolute Truth are realized in three phases: Brahman, Paramātmā, and Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Śabdyate means we receive from the Vedic literatures. Śabda-brahma, śabdyate. By sound vibration, by transcendental sound transmission, we understand that the Absolute Truth is realized in three phases. What is that? Brahmeti paramātmeti bhagavān iti śabdyate. So what is the difference between Brahman, Paramātmā, and Bhagavān? That difference is just like the same. If you study, if you become satisfied, "Now I am in the light, sunshine; finished my business," that is Brahman realization. But that is not final.

Pandal Lecture -- Delhi, November 20, 1971:

That is bhāgavata-dharma. Bhāgavata comes from the word bhagavān. Bhaga means opulence, and vān means one who possesses. That is bhagavān. The Supreme Personality of Godhead is Bhagavan. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The Absolute Truth is realized in three features—Brahman, Paramātmā, Bhagavān. Bhagavān understanding is the last word in the understanding of the Absolute Truth, because bhaga means opulence. There are six kinds of opulences—wealth, strength, reputation, beauty, knowledge, and renunciation.

Pandal Lecture -- Delhi, November 20, 1971:

But we Vaiṣṇava, we know what is the meaning of impersonalism and what is the meaning of personalism. We take it for understanding, as it is stated in the Śrīmad-Bhāgavatam, brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The Absolute Truth is simultaneously Brahman, Paramātmā and Bhagavān. It is simply different stages of understanding. In the first stage, it is Brahman realization. In the second stage, it is Paramātmā realization. And at the last stage, it is Bhagavān realization.

Lecture at Christian Monastery -- Melbourne, April 6, 1972:

God has got three features: Brahman, Paramātmā, and Bhagavān. Brahman is impersonal feature, and then Paramātmā, the localized feature, and Bhagavān, the personal feature.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture -- Tokyo, May 1, 1972:

The Absolute Truth is one, advaya-jñāna, without any duality, but according to our capacity, we realize the Absolute Truth from three different angles of vision. So one of them is realization of God in His impersonal Brahman feature, and another realization is to realize Him...

Actually He is not divided. Because He is absolute, He cannot be divided. But according to the, I mean to say, realizer, somebody is realizing the Absolute Truth as impersonal Brahman, somebody is realizing the Absolute Truth as localized Paramātmā, and somebody is realizing Him as the Supreme Personality of Godhead, most beautiful, lovable object. So the Bhāgavata Purāṇa says, vadanti tat tattva vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). There is no difference between Brahman, Paramātmā, and Bhagavān. It is only the different features of realization. If you want to realize the Absolute Truth by your imperfect senses... We should always know that our senses are always imperfect. Just like we are very much proud of seeing with my own eyes.

Rotary Club Lecture -- Hyderabad, November 29, 1972:

Guru is also necessary. So according to Vedic verse, Vedic version, we can understand that the supreme leader is Bhagavān, the Supreme Personality of Godhead, God, a person. The conception of Absolute Truth, as given in the Śrīmad-Bhāgavatam, brahmeti paramātmeti bhagavān iti śabdyate: (SB 1.2.11) "The Absolute Truth is realized from three angles of vision—as the impersonal Brahman, the localized Paramātmā and the Supreme Personality of Godhead." The, this Bhagavān, this word, is used at the end in the matter of describing the nature of Absolute Truth.

Rotary Club Lecture -- Hyderabad, November 29, 1972:

Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). Īśvara, the Supreme Person, is within your heart, everyone's heart. Sarva-bhūtānām. Not only human beings, but also animals, trees, insects, aquatics. There are 8,400,000 forms of life. So in each and every living entity, within the heart, there is representation of God, who is known as Paramātmā. So brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). At last, Bhagavān. Bhaga. Bhaga means opulence, and van means possessing. So the possessor of the opulences in full is the Supreme Personality of Godhead, who is described in Vedic literature as Kṛṣṇa, "all-attractive." Kṛṣṇas tu bhagavān svayam.

Lecture -- Jakarta, February 28, 1973:

To understand the Absolute Truth we have to make progress from impersonal Brahman to localized Paramātmā and then, from Paramātmā, to this Bhagavān, the Supreme Personality of Godhead. This is the statement of Śrīmad-Bhāgavatam:

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture at Upsala University Faculty -- Stockholm, September 7, 1973:

The Śrīmad-Bhāgavatam, when Śukadeva Gosvāmī was explaining that duty of the human being... Duty of the human being is explained that first beginning is dharma. Dharmeṇa hīna paśubhiḥ samānāḥ. Unless we come to the platform of understanding what is dharma, or religion... "Religion" is not the exact translation of the word dharma. Religion is understood in English dictionary as a kind of faith. But dharma does not mean that.

The object is the same, but realization from different angle of vision is different. That is the description of Śrīmad-Bhāgavatam. The Absolute Truth is called tattva. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). When I see the hill as a cloud, it is the same hill. When I see the hill as something green, that is the same hill. And when I see the hill actually, it is functioning, there are so many trees, so many animals, so many men, so many houses, this same hill. Similarly, Brahman, Paramātmā and Bhagavān is the same thing, but it appears different according to persons' different realization. But ultimately, the Absolute Truth is Bhagavān, Supreme Personality of Godhead.

Lecture on Science of Krsna -- Hyderabad, April 14, 1975:

This is viśiṣṭa-advaita. They are all one, advaya-jnana, but still they're different. Advaita-viśiṣṭa. That is explained in the Śrīmad-Bhāgavatam that brahmeti paramātmeti bhagavān iti śabdyate. Vadanti tat tattva-vidas tattvaṁ yaj jnanam advayam (SB 1.2.11). Advayam means advaya, advaita, no difference, the same thing. But viśiṣṭa. This is Brahman, this is Paramātmā, viśiṣṭa. Advaita but viśiṣṭa. A specific reference: Brahman, Paramātmā and Bhagavān, they are one. But still, you cannot say Brahman is Bhagavān. The same example: the sunshine and the sun globe, they are one. Unless there is appearance of the sun globe, sun planet, you cannot have sunshine. So in that sense, they are one, but still if you take sunshine as the sun globe, that is not correct.

Lecture Engagement at Birla House -- Bombay, December 17, 1975:

Then you'll become Kṛṣṇa conscious. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ asaṁśayam. Then asaṁśayam, without any doubt. To understand God there are three features: brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). So the ordinary person, they can be able to understand Brahman; a little advanced than them, they can understand Paramātmā; but to understand Kṛṣṇa is very difficult. Bahūnāṁ janmanām ante (BG 7.19). Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (BG 7.3). Out of many millions of persons, one tries to become siddha, perfect.

Lecture with Translator -- Sanand, December 25, 1975:

Prabhupāda: So if you have to translate, why not translate from English? That will be easier for me, and they will also understand. Tike? If he has to translate, then why not let me speak in English so that they will also understand?

Indian man: I will translate.

Prabhupāda: So Bhagavān means the Supreme Personality of Godhead. Absolute Truth is realized in three phases: brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Absolute Truth can be realized in the beginning as impersonal Brahman, which is the objective of the jñānīs, and next, Paramātmā, which is the objective of the yogis, and at last, the last word in the absolute understanding is person, the Supreme Personality of Godhead. Ultimate issue is the Supreme Personality of Godhead, just like we understand that in the sun globe there is the Supreme Person or the sūrya-nārāyaṇa, or the chief person within the sun planet. His name is also given in the Bhagavad-gītā-Vivasvān.

Lecture -- Nellore, January 4, 1976:

That is... After Brahman stage... Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11)—Absolute Truth.

So if you simply come to the Brahman stage, param pada, that will not endure. There is every chance of falling down. Just like you go in the sky in eighteen thousand miles per hour, and so on, so on. Just like these people are trying to go to the moon planet.

Evening Lecture -- Bhuvanesvara, January 23, 1977:

Absolute Truth we can realize in three stages. This is stated in the Śrīmad-Bhāgavatam,

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

Lecture -- Bhuvanesvara, January 29, 1977, (with Oriyan translator):

Yes. The brahmānu-bhūti is simply negation of this material world. Brahmā satya jagan mithyā. But brahmānu-bhūti is not final. We are part and parcel of Kṛṣṇa, sac-cid-ānanda-vigrahaḥ (Bs. 5.1).

So it is our duty to understand, and some of them are trying to understand what is God. Now, here Kṛṣṇa, bhagavān uvāca, the Supreme Personality of Godhead, said that "You can understand Me perfectly." Asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu (BG 7.1). Bhagavān is the last word of the Absolute Truth. Brahmeti paramātmeti bhagavān iti śabdyate. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). So to understand Bhagavān is the last word, vedānta. Vedānta means... Veda means knowledge, and anta means the last word. Everything has some end. So you can have so many knowledges, but unless you understand what is Bhagavān, your knowledge is imperfect.

Lecture -- Bhuvanesvara, January 29, 1977, (with Oriyan translator):

To understand Bhagavān fully means not only understand the Supreme Personality of Godhead but also understand what is Brahman, what is Paramātmā. In other words, if you understand Bhagavān, Kṛṣṇa, then you automatically understand what is Brahman, what is Paramātmā. (break) ...the instruction of Śrīmad-Bhāgavatam:

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate