SB 01.05.04 jijnasitam adhitam ca... cited

Expressions researched:
"akrtartha iva prabho" |"brahma yat tat sanatanam" |"jijnasitam adhitam ca" |"tathapi socasy atmanam"

SB Canto 1

SB 1.5.4, Translation and Purport:

You have fully delineated the subject of impersonal Brahman as well as the knowledge derived therefrom. Why should you be despondent in spite of all this, thinking that you are undone, my dear prabhu?

The Vedānta-sūtra, or Brahma-sūtra, compiled by Śrī Vyāsadeva is the full deliberation of the impersonal absolute feature, and it is accepted as the most exalted philosophical exposition in the world. It covers the subject of eternity, and the methods are scholarly. So there cannot be any doubt about the transcendental scholarship of Vyāsadeva. So why should he lament?

Srimad-Bhagavatam Lectures

Lecture on SB 1.5.1-4 -- New Vrindaban, May 22, 1969:

So here Nārada says that "You, jijñāsitam, you have inquired. You have inquired. And after inquiry you have done also very nicely." Because Vyāsadeva has written so many books. Just like we are trying to write so many books. What is that book? That means whatever we have understood from our spiritual master. That's all. So one should be inquisitive, assimilate them, and susampannam, and... This is called śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23). The inquiry means śravaṇam. Inquiry means to get the answer; that is hearing. And then assimilate. Then kīrtanam, then distribute the knowledge to the world. That is the order of Śrī Caitanya Mahāprabhu, that bhārata-bhūmite haila manuṣya janma yāra (CC Adi 9.41). Anyone who has taken birth in this holy land of India, Bhāratavarṣa... Just see how Caitanya Mahāprabhu gives power to every Indian. Every Indian has got this opportunity because his land of religion, the land of knowledge, spiritual knowledge. But these rascal men, they are being taught that "Throw away these books." You see. Such misfortunate condition is now in India. They are recommending wholesale cow slaughter in India, to make this business... Unfortunately, we have to be governed by such rascals. So the sooner the Indians give up their..., now, so long these nonsensical things are going on, it is better. It is better.

So jijñāsitam. Nārada says that "You inquired nicely and you have written very nice books also." Jijñāsitaṁ susampannam api te mahad-adbhutam. "And your knowledge is wonderful." Everything, all credit is being given to Vyāsadeva. Adbhutam. Jijñāsitam adhītaṁ ca brahma yat tat sanātanam. "Not only ordinary things, not only your material knowledge, but you have inquired about Brahman." Athāto brahma jijñāsā. Sanātanam. The Brahman means that is eternal. And what is not Brahman, that is temporary. So sanātana, "You have inquired about Brahman and you have understood, you have assimilated. You have compiled very wonderful books, adbhutam, and the history, bhāratam, Mahābhāratam." Sarvārtha. Sarvārtha-paribṛṁhitam. "And in that Mahābhārata you have given all the information of these four principles of perfection, namely dharma-artha-kāma-mokṣa. And this Bhagavad-gītā is there in the Mahābhārata. In the Bhīṣma-parva." So tathāpi śocasi. Tathāpi:. "Still you are morose. After doing all these things, you are still morose." Tathāpi śocasy ātmānam akṛtārtha iva prabho. Prabho.

Now, here you see. We are teaching our disciples to address amongst themselves "prabhu." This is not new thing. This is very old. Now Nārada is addressing Vyāsadeva, "prabhu," his disciple. His disciple, he's addressing prabhu. So we should give respect. Just like we address, "Kīrtanānanda Mahārāja." Although he's my disciple, but the respect should be given. Here, see, Nārada is addressing Vyāsadeva: "Prabhu." "My dear prabhu, still you are lamenting. You have done so nice, wonderful things and you are learned, you have asked about the transcendental subject matter, you have compiled so many nice books. Why? Why you are?" This question must be there just to apprehend that "What is the reason?"

So this is the question and answer of Vyāsadeva. It is very interesting. You have got already your book, Śrīmad-Bhāgavatam, Fifth Chapter, First Canto. They are very interesting. So we shall discuss. What is time now? It is time now. We shall stop. Hare Kṛṣṇa.

Lecture on SB 1.5.1-8 -- New Vrindaban, May 23, 1969:

So sage Nārada is trying to enliven Vyāsadeva. Vyāsadeva was learned. Not ordinarily learned. He is the incarnation of God, Nārāyaṇa. He appeared for spreading Vedic knowledge. Therefore Nāradajī, it is stated here, smayann iva. Smayann iva means, smayan means smiling, that "Such a great personality also becomes morose." After giving so many contribution, literary contribution, still he was not happy. So it is wonderful... So therefore he was smiling. Smayann iva. Devarṣiḥ prāha viprarṣiṁ vīṇā-pāṇiḥ smayann iva. He said,

jijñāsitam adhītaṁ ca

brahma yat tat sanātanam

tathāpi śocasy ātmānam

akṛtārtha iva prabho

(SB 1.5.4)

Jijñāsitam. This is very important thing, jijñāsitam. This is the beginning of life actually. Athāto brahma jijñāsā. Inquisitiveness. Tasmād guruṁ prapadyeta (SB 11.3.21). One should search after a guru, jijñāsu, one who is inquisitive. That is actually life. Just like animals, they are not inquisitive. They are simply concerned with the four principles of bodily necessities. Eating... Udaram, dākṣyaṁ kuṭumba-bharaṇam. In this age, Kali-yuga, if one can eat sumptuously, he thinks that "All my interest is now fulfilled. I have eaten very nicely today." That's all. (chuckles) And dākṣyaṁ kuṭumba-bharaṇam. And if he can maintain a wife and three children, oh, he is Dakṣa Mahārāja. Dakṣa Mahārāja. This is the age of Kali. You see? If one can simply eat and if he's well-to-do, he can maintain...

And when I was in New York, one old lady, she used to come to my class. Not in Second Avenue. When I first started in 72nd Street. So she had a son. So I asked, "Why don't you get your son married?" "Oh, if he can maintain a wife, I have no objection." Just to maintain a wife is a great job in this age. Dākṣyaṁ kuṭumba-bharaṇam. And still we are very much proud that we are advancing. Even a bird maintains a wife, even a beast maintains wife. And human being hesitates to maintain a wife? You see? And they are advanced in civilization? Hm? It is a very horrible age.

Lecture on SB 1.5.1-8 -- New Vrindaban, May 23, 1969:

Therefore Caitanya Mahāprabhu has said that don't waste your time in any way. Simply chant Hare Kṛṣṇa. Harer nāma harer nāma harer nāmaiva... (CC Adi 17.21). So people are not at all interested in spiritual life. No inquiry. No inquiry. But that is the life, that is human life. Jijñāsitam. Tasmād guruṁ prapadyeta (SB 11.3.21). One must find out a person, guru, a spiritual master, and inquire from him the problems of life. Just like Sanātana Gosvāmī. You'll find in the teachings of Lord Caitanya, he inquired. He was a great minister, and he thought himself that "I am a most third-class man because I do not know what is the aim of my life." Ke āmi kene āmāya jāre tāpa-traya: "Why I am put into this miserable condition of material existence? I don't want all these miserable conditions. Still, they are enforced upon me." So there should be inquiry. But the animal has no inquiry. Just like the goat is standing whole night. Just see. It has no power to inquire, "Oh, why you have put me into this condition?" That is animal life. "All right, suffering is there. All right, disease is there. That's all right. Death is there, all right. Old age is there, all right." This is animal life.

Therefore Nārada says, jijñāsitam adhītaṁ ca. "You are not a fool. You have inquired sufficiently, and you have studied." Adhītaṁ ca. So it is not that without studying, without inquiry one becomes elevated. No. Jijñāsitam adhītaṁ ca brahma. What about, inquiry? Brahman. Athāto brahma jijñāsā. Ordinary jijñāsā, "What is the news today?" this is not jijñāsā. Jijñāsā means brahma-jijñāsā. Jijñāsitam adhītaṁ ca brahma yat tat sanātanam. Sanātanam means eternal. We should inquire about our eternal life, eternal blissful life. That is our prerogative. So "You have done all these things." He had a spiritual master like Nārada, and he was himself Vyāsadeva. So everything was first class. But still, tathāpi, still, śocasi, "You are lamenting. You are morose. You are morose, you are unhappy just like you have akṛtārtha, you have done nothing." So we have to become kṛtārtha. Kṛtārtha means one who has finished his job, kṛtārtha. The Sanskrit words are very appropriate. People still have to learn so many things from this Vedic literature.

Then Vyāsadeva replies, asty eva me sarvam idaṁ tvayoktam. "My dear sir, my dear spiritual master, whatever you are saying, it is all right. I have studied sufficiently. I have inquired sufficiently. I know about Brahman, everything. I have written Vedānta-sūtra; still..." Asty eva. Asty eva me sarvam idaṁ tvayoktam. "Whatever you are saying, everything is there in me." Tathāpi nātmā parituṣyate me. "Still I don't find satisfaction." Tan-mūlam avyaktam. "And what is the cause? That is also I do not know." Tan-mūlam avyaktam agādha-bodhaṁ pṛcchāmahe tvātma-bhavātma-bhūtam. Bhavātmā. Ātma-bhūtaṁ bhava. "You are the son of Brahmā." Brahmā is called ātma-bhūtam. Brahmā is not born of ordinary father and mother. Brahmā is born of the Supreme Lord, Supreme ātmā, Nārāyaṇa, Garbhodakaśāyī Viṣṇu. Therefore he is called Svayambhū. Brahmā's another name is Svayambhū. Sa vai bhavān veda samasta-guhyam upāsito yat puruṣaḥ purāṇaḥ. Now here Nārada's qualification is that "Because you are a great devotee of the original Personality of Godhead, puruṣaḥ purāṇaḥ." Śāśvataṁ puruṣam ādyam. Just like Arjuna accepted Kṛṣṇa, śāśvataṁ puruṣam ādyam. Just like we are singing now, govindam ādi-puruṣam. So purāṇa-puruṣam. Purāṇa-puruṣam, the oldest puruṣa, oldest being. The oldest being is Kṛṣṇa. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣam (Bs. 5.33). These references are all the same, either you take Vedānta-sūtra or you, say, take Brahma-sūtra or you take Brahma-saṁhitā or Bhāgavatam. There is no contradiction, because the same truth is explained in different Vedic literature.

Lecture on SB 1.5.2 -- Los Angeles, January 10, 1968:

So here Nārada is asking Vyāsadeva, jijñāsitam. "You are a very perfect scholar." Now the first word is used here, jijñāsitam. A scholar is he who has perfectly inquired from his spiritual master. Inquiry. Just like in the Vedānta-sūtra, the first aphorism is athāto brahma jijñāsā. One must be very inquisitive. That... I have explained already several times, that first inquisitiveness should be "What I am? Am I this body? Oh, the bodily comforts are so many. I have got my car, I have got good apartment, I have got good wife, and... Why I am not happy? Why I am not happy? Everything is there. So am I this body?" No. Vyāsadeva here is asked this question, jijñāsitam. So jijñāsitam adhītaṁ ca. Jijñāsitaṁ susampannam api: "And after inquiry, you have very nicely written all kinds of literature, authoritative literature."

Lecture on SB 1.5.2 -- Los Angeles, January 10, 1968:

Śāstra means that you cannot throw it away. Nobody has thrown Bhagavad-gītā at any time, anywhere, because it is perfect. Nobody has thrown Bible—because they are perfect in knowledge. Jijñāsitam adhītaṁ ca. Jijñāsitaṁ susampannam api te mahad-adbhutam: "You have done wonderful work." And kṛtavān bhārataṁ yas tvaṁ sarvārtha-paribṛṁhitam: "And you have created the great literature Mahābhārata, in which everything is there." Eh? Jijñāsitam adhītaṁ ca. "And not only simply you have inquired, but you have studied fully." There are many inquisitive persons, inquire so many things, but do not study. Reciprocation, there must be study and inquiry. Just like a nice scholar in the college, he inquires from the professor, at the same time studies. So the process of acquiring knowledge is to study and to inquire.

So here it is said jijñāsitam adhītaṁ ca brahma. Brahma means the Supreme Absolute Truth. "You have inquired sufficiently..." Because he was spiritual master, Nārada, he knows how he was inquisitive. So, "You have inquired about the Supreme Absolute Truth." Jijñāsitam adhītaṁ ca yat tat sanātanam. Absolute Truth, sanātana means eternal. Absolute Truth is not relative. Here in this world everything we see relative. This world, material world, is called relative world. And therefore it is not sanātanam. Sanātanam means eternal. As soon as we are in the relative world, there is no eternal life. Relative world means that one thing has to be understood by another thing. Just like what is the meaning of "son"? The son is the son of a father. So unless there is father, there is no question of son. Unless there is husband, there is no question of wife. Unless there is black, there is no question of white. Similarly, whatever you try to understand, there must be the opposite number. That is called duality, or dvaita-jagat, or the duality. But in the absolute world there is no such distinction. One. The same father and the same son. Therefore, if I do not mistake, sometimes Jesus Christ is accepted as the father and sometimes as son. Because in the material world there is such distinction, master and servant, father and son, lower or higher. But in the spiritual world, although there are varieties, but there is no distinction. There is no distinction.

Lecture on SB 1.5.4 -- Los Angeles, January 12, 1968:

...akṛtārtha iva prabho (SB 1.5.4). The question of Nārada to Vyāsadeva his disciple, that "My dear disciple Vyāsadeva, you have thoroughly inquired," jijñāsā, adhītam. Adhītam means, "You have studied thoroughly." What about? Brahman. Brahman means the Absolute Truth. Jijñāsitam adhītaṁ ca brahma, and the Absolute Truth, yat tat brahma sanātanam. Sanātanam means eternal. The conception of Brahman, Absolute Truth, is eternal. Brahman, the definition of Brahman is "that which is the greatest." Just like we say God is great. Greatest. And increasing also. Brahman is not limited. Just like we have got some idea, say, the sky, the greatest. But this is also increasing. According to astronomical calculation, the planets and the universe, they can increase. So the Absolute Truth, that is eternally increasing. There is no comparison of Brahman's increasement and magnitude. Sanātana, and that is also eternal.

So for spiritual realization this is very important thing, jijñāsā. Jijñāsā means inquiry. One who is not inquisitive, for him there is no progress, either spiritually or materially. In ordinary school also, the boy who inquires from the teacher always, he is considered to be very intelligent boy. Similarly, in our householder life, sometimes, generally, the children, they inquire from the parents: "Father, what is this? Father, what is that?" That boy, that child, is supposed to be very intelligent. This is experienced. So for spiritual life also, one should be very seriously inquisitive and studious.

It is a great science. It is not a bluff, that anybody can manufacture something spiritual. No. It is a great science. One has to study the science from bona fide spiritual master. Study means... It does not mean that one has to be very highly qualified in academic education. Spiritual science does not depend on one's academic education. You'll be surprised to know that my grand-spiritual master, my spiritual master's spiritual master, he was illiterate. And my spiritual master was the learned, greatest learned scholar of his age. Now, how he became the disciple of an illiterate man? So, but that Gaura Kiśora dāsa Bābājī Mahārāja... His name was Gaura Kiśora dāsa Bābājī Mahārāja, my spiritual master's spiritual master, my grand-spiritual master. So he was illiterate, but when you asked him some question, some intricate question of spiritual significance, he'll answer you immediately very nicely. That is realization.

Now, how this realization takes place? Not by academic education, but by sincerity. If one is very sincere, that he wants to know what is spiritual science, what is God, what is self, what is Superself, what is this world, what is spiritual world—there are so many questions. Unfortunately, we are not inquisitive. And one who is not inquisitive, for him there is no need of accepting a spiritual master. In the Śrīmad-Bhāgavatam it is directed, tasmād guruṁ prapadyeta: (SB 11.3.21) "One should surrender to a spiritual master." Tasmād guruṁ prapadyeta jijñāsuḥ. Who will surrender? Who has become very inquisitive, "What is God?" Take for example, "What is God? What I am?" Now, unless one is very seriously inquisitive about this subject matter, there is no need of spiritual master. Tasmād guruṁ prapadyeta jijñāsuḥ. Jijñāsuḥ means very inquisitive. And what sort of jijñāsuḥ, inquisitive? There must be some subject matter of inquiry. Just in the market place the businessmen, their inquiry, "What is the rate? What is the price of this thing?" He's interested in purchasing and selling. The Bhāgavata says, "Not that kind of inquisitiveness. Not for any material inquiry." There is no need of asking about any material things which are hackneyed. Jijñāsuḥ śreya. "What is my ultimate goal of life?" That inquiry. Now, everyone knows that "My ultimate goal of life is to accumulate a big bank balance." Generally, we think like that. Or somebody thinks that "If I possess a big skyscraper house and several motorcars, that is ultimate goal of my life." But Bhāgavata says, "Not that kind of inquiries. You do not require to enquire about how to achieve a skyscraper house or several motorcars or very good apartment." Just materialists, as they want. That you may enquire or not enquire. What is destined to you, it will come. It will come.

Lecture on SB 1.5.4 -- Los Angeles, January 12, 1968:

So Bhāgavata also says like that, that you should be inquisitive for the goal of your life. That goal of life—everyone is searching after happiness, but where I can get uninterrupted happiness, eternal happiness, blissful happiness? That you have to search out. That is the direction of Śrīmad-Bhāgavatam. Tasyaiva hetoḥ prayateta kovidaḥ. Intelligent persons who search out that kind of happiness, na labhyate yad bhramatām upary adhaḥ, which cannot be achieved even by traveling or covering the whole space... Then one may question that "If I am engaged in searching out the goal of my life, accepting that spiritual realization is the goal of my life, then what about my living condition? I have to work." So Bhāgavata answers that "You be engaged in your whatever engagement God has ordained to you, and do it honestly. But the gain out of your engagement will automatically come. Don't be very much anxious. You should be anxious to realize yourself." And how it will be achieved, my material needs? The answer is, "As you achieve all these miseries." The miseries are enforced upon us. Nobody desires that such-and-such misery may come upon him. Nobody expects. Just like there is fire brigade always running. Nobody expects that "There may be fire in my apartment or house," but sometimes it takes place, and the fire brigade has to be called for. Similarly, as we do not expect fire but it takes place, similarly, even I do not try for my material happiness, whatever ordained, whatever I am destined to achieve, that will come. That is the answer of Śrīmad-Bhāgavatam.

Therefore we should not be wasting our valuable time of human life simply for economic development. We should be inquisitive about "What I am." This is the first inquiry. Athāto brahma jijñāsā. This is called brahma-jijñāsā. So Nārada Muni is instructing Vyāsadeva that "You have already inquired..." Because he's the spiritual master, he knows how Vyāsadeva inquired and how learned he was, how he studied very seriously. Everything known. Therefore he's asking, jijñāsitam adhītaṁ ca brahma: "You have inquired very elaborately about Brahman, and you have studied about the subject matter Brahman, sanātanam, eternal, athāpi śocasi, but still, I see that you are morose. You are not happy." Śocasy ātmānam akṛtārtha iva prabho. Akṛtārtha means "Of this you have done nothing." Just like a foolish man sometimes, in very grave thought that "What is the ultimate goal of my life? I do not know what to do," so "You are thinking like that."