Śrīmad-Bhāgavatam 1.2.11–12 – August 10, 1972, London

720810SB-LONDON [45:42 Minutes]

Who can get out of these sinful activities?

Prabhupada: [leads singing of Jaya radha-madhava] [prema-dhvani prayers] Thank you very much.

Devotees: All glories to Sri Guru and Gauranga. [devotees offer obeisances]

Pradyumna: We didn't read the purport yesterday.

Prabhupada: Hmm?

Pradyumna: We didn't read the purport for eleven.

Prabhupada: First of all read the verse.

Pradyumna: Om namo bhagavate vasudevaya. Om namo bhagavate vasudevaya. Om namo bhagavate vasudevaya. [leads chanting of verse] [Prabhupada and devotees repeat]

Prabhupada: [corrects break of verse line] Tattva-vidas tattvam.

Pradyumna: Tattva-vidas tattvam?

Prabhupada: Hmm. Vadanti tat tattva-vidas tattvam.

Pradyumna:

Prabhupada: Read purport.

[08:40]

Pradyumna: Purport: "The Absolute Truth is both subject and object, and there is no qualitative difference there. Therefore Brahman, Paramatma and Bhagavan are qualitatively one and the same. The same substance is realized as impersonal Brahman by the students of the Upanisads, as localized Paramatma by the Hiranyagarbhas, or the yogis, and as Bhagavan by the devotees. In other words, Bhagavan, or the Personality of Godhead, is the last word of the Absolute Truth, Paramatma is the partial representation of the Personality of Godhead, and impersonal Brahman is the glowing effulgence of the Personality of Godhead, as the sunrays are to the sun-god.

Less-intelligent students of either of the above schools sometimes argue in favor of their own respective realization, but those who are perfect seers of the Absolute Truth know well that the above three features of the one Absolute Truth are different perspective views seen from different angles of vision.

"As it is explained in the first sloka of the First Chapter of the Bhagavatam, the Supreme Truth is self-sufficient, cognizant and free from the illusion of relativity. In the relative world the knower is different from the known, but in the Absolute Truth both the knower and the known are one and the same thing. In the relative world the knower is the living spirit, or superior energy, whereas the known is inert matter, or inferior energy. Therefore there is a duality of inferior and superior energy, whereas in the absolute realm both the knower and the known are of the same superior energy.

"There are three kinds of energies of the supreme energetic. There is no difference between the energy and the energetic, but there is a difference of quality of energies. The absolute realm and the living entities are of the same superior energy, but the material world is inferior energy. The living being in contact with the inferior energy is illusioned, thinking he belongs to the inferior energy. Therefore there is the sense of relativity in the material world. In the Absolute there is no such sense of difference between the knower and the known, and therefore everything there is absolute."

Prabhupada: Hmm. So tattva, tattva means truth, Absolute Truth. So Absolute Truth is vision from three angles of vision. Those who are trying to understand the Absolute Truth by the ascending process, they can reach up to the impersonal Brahman. Those who are trying to find out the Absolute Truth within himself, Paramatma, they can see the Absolute Truth localized. Localized means just like during meridian, everyone sees the sun on his head. There may be a person dispersed five thousand miles, but everyone will say that the sun is on his head. So the sun is one, but he appears to be on everyone's head.

Similarly, Paramatma, partial expansion of Krsna,

Eko 'py asau: one plenary portion, Sahkarsana. Sahkarsana is plenary portion of Krsna. So Sahkarsana, one, He is managing the whole material creation. Racayitum. From Sahkarsana there are purusa-avatara: the Maha-Visnu, Karanodakasayi; from Him, again second purusa avatara, Garbhodakasayi Visnu; and again from Him, the third purusa avatara is Ksirodakasayi Visnu. Ksirodakasayi Visnu is within this universe. He is lying on the Ocean of Milk, ksira. So the Paramatma… He is Paramatma feature.

This Ksirodakasayi Visnu is situated in everyone's heart: anḍantarastham. Anḍantarastham is the Garbhodakasayi Visnu, and anḍantarastham and paramanu-cayantarastham: not only within the universe, but within the atom of the universe. Nobody can count how many atoms are there, but still Visnu is there. This is Paramatma-brahmeti paramatmeti.

Bhagavan, the Supreme Personality of Godhead, is sac-cid-ananda-vigrahaḥ-eternal blissful knowledge personified: a person who is eternal blissful knowledge. So Brahmn is eternity, and Paramatma is knowledge and Krsna is bliss. So three things, sac-cid-ananda-eternity, knowledge and bliss-they are fully present in Krsna.

So krsnas tu bhagavan svayam, that will be explained. The original Bhagavan… Bhagavan, they are all Bhagavans. From Krsna, Baladeva; from Baladeva, Sahkarsana, Aniruddha, Pradumnya, huh, Vasudeva. In this way expansion. One lamp, one candle, you ignite another candle, another, another, another-hundreds and thousands of candles-all the candles are of the same power, not that the second candle is less powerful than the first candle. No. All visnu-tattvas, They are the same Personality of Godhead.

That is also explained in Brahma-samhita: advaitam acyutam anadim ananta-rūpam [Bs 5.33]. Ananta means unlimited number, expansion. The unlimitedness is compared, just like there are waves in the river; it is going on perpetually, nobody can count. Similarly, how many incarnations and expansions are coming out from original Personality of Godhead nobody can count. Everything unlimited. So…, but They are all the same, visnu-tattva.

They are called svamsas. Svamsa means personal expansion, and we are, we living entities, we are also expansion, part and parcel of Krsna, but we are vibhinnamsa. Vibhinnamsa: separated part and parcel. We are not as powerful as visnu-tattva. Visnu-tattva is all-powerful; we are also powerful, partially. Just like Brahma. Brahma is also a living entity, but he is so powerful that he can create a universe. But Brahma is created by Visnu, and Lord Siva is created by Brahma, and all the demigods.

So God, there are different degrees of God. Anyone can claim, "I am God." God means controller. So there are different degrees. I am controller, but I am controlled by someone else; he is also controlled by somebody else. In this way go on, you'll find everyone is controller to some extent, but at the end he is controlled by somebody else. In this way, when you come to visnu-tattva, then you will find that Visnu, He controls everything, but there is nobody controller of Him. Visnu-tattva or krsna-tattva-generally known as visnu-tattva. Jiva-tattva: we are jiva-tattva.

So because we have no inquisitiveness, as recommended in the Srimad-Bhagavatam, jivasya tattva-jijnasa [SB 1.2.10]… We are not inquisitive. We, when we find that tiny god within, there is finished. No. You search more, tattva-jijnasa: "Who is this cause?" Just like here in this material world we find the sun is most powerful. Sun is the most powerful. Then if you go on researching, then what is next to the sun? We see the sun globe, but we don't see the sun-god. But there is sun-god. So if we can penetrate into the sun globe, then we can find there is sun-god; he is the cause of the sun globe. So sun globe is the cause of the sunshine.

Similarly brahma-jyoti, Brahman effulgence, is the effect of the effulgence from the Goloka Vrndavana planet. Brahmajyoti. And within this brahma-jyoti there are innumerable Vaikuntha planets. Brahmeti... In the Bhagavad-gita Lord says, brahmano aham pratistha [Bg 14.27]. This brahma-jyoti effulgence… Just like the sunshine is resting on the sun globe. The sunshine is not so important as the sun globe, because from there the sunshine is coming out. Although the sunshine is universally spread, still it is less important than the sun globe. Similarly, Brahman effulgence is unlimited; still it is less important than the Goloka Vrndavana planet.

Actually, only one Krsna. Krsna is one, and from Him these rays, Krsna's bodily rays, brahma-jyoti. That is also explained in the Brahma-samhita: yasya prabha. Prabha means rays, or effulgence. Yasya prabha prabhavato jagad-anḍa-koti. Jagad-anḍa-koti: wherefrom all these universes are coming. After the effulgence, bodily effulgence of Krsna, is expanded, then so many planets and universes are generated. Yasyaika-nisvasita-kalam athavalambya [Bs 5.48].

So this srsti-tattva, the truth of creation, the truth of the Absolute Truth..., Absolute God, Personality of Godhead, it is a great science, but modern education, they do not take interest in this science. Because why they do not take interest? Because duskrtina: they are very, very sinful. Duskrtina, always engaged in sinful activities. Those who are sinful, they cannot understand what is God. That is not possible.

Therefore in the Bhagavad-gita it is said, yesam anta-gatam papam [Bg 7.28]. A person who is completely freed from sinful activities, yesam anta-gatam papam. Anta-gatam papam means…, anta-gata, completely finished. Yesam anta-gatam papam. Anta-gatam means "goes inside."

Who can get out of these sinful activities? Those who are engaged in pious activities. Pious activities. If you act always pious activities, then there will be no chance of committing sinful activities. Therefore sastra recommends, "Don't do this. Don't have illicit sex, don't take intoxication, don't indulge in gambling, don't eat meat." These are impious activities. If you stop this, then there is chance of pious activities.

You cannot have both the things at a time. You cannot ignite fire, at the same time pour water on it. If you want to see fire is blazing nicely, then you should not touch water. Similarly, after initiation your all sinful activities are nullified-Krsna takes. Krsna says, aham tvam sarva-papebhyo moksayisyami [Bg 18.66]:

"Surrender." As soon as you surrender to Krsna through the spiritual master, He takes away all your resultant action of sinful activities immediately. Immediately. But if you again commit, that is not good. That is greatest offense: namno balad yasya hi papa-buddhiḥ [Padma Purana, Brahma-khanḍa 25.16].

We have several times explained the ten kinds of offenses. Out of the ten kinds of offenses, this offense, that "Because I am now initiated to chant Hare Krsna mantra, and Hare Krsna mantra nullifies all sinful reaction, so let me commit this sinful activity and I shall chant Hare Krsna; it will be nullified," this business is the greatest offense. Greatest offense. Not that I confess, "I have done it, Sir." "All right." Again I do, again I confess. No. That's not good. This is called hasti-snana. Hasti-snana. Hasti-snana means the elephant takes bath in the lake, very sufficiently watering on the body, very…, cleansing the whole body nicely, but as soon as comes on the land he takes some dust and throws over his body again.

This kind of business is no good for spiritual progress. Once your all sinful activities are nullified: aham tvam sarva-papebhyo moksayisyami [Bg 18.66], but again if you commit, that is very great offense. No more. Jagai and Madhai, they said, "No more." Jagai, Madhai were very sinful, so Nityananda Prabhu requested Lord Caitanya to accept them, because Lord Caitanya's incarnation is to reclaim all sinful men. So papi tapi jata chilo hari-name uddharilo [Hari Hari Biphale]: "Simply by spreading this Hare Krsna mantra He has delivered all the sinful persons, suffering persons." Tara saksi jagai and madhai: "The evidence is Jagai and Madhai."

So this Hare Krsna movement is so nice that anyone can be delivered. But there must be one promise. Just like Jagai, Madhai, they surrendered to Caitanya Mahaprabhu to be delivered. Caitanya Mahaprabhu asked them one condition, that "Whatever sinful activities you have done, that I shall nullify immediately. But you promise that you will not commit again." So they promised: ara nare bap. This is wanted. Every one of us, more or less sinful; so when we approach spiritual master, take initiation, our sinful reaction is finished. But we must not commit again. That is great offense.

So we should be very much alert to be…, guard against committing sinful, because Krsna, God, is pavitram, pure. So of course, if you are in service of Krsna, as I have explained, you will remain pure. After initiation you are pure, and you remain in the service of the Lord chanting Hare Krsna mantra, observing the rules, then you will remain pure.

So yesam tv anta-gatam papam jananam punya-karmanam [Bg 7.28]. And punya-karma is devotional service-there is no comparison. If you offer little fruit, flower, water with devotion to Krsna, it is many, many times greater than all kinds of pious activities. That is the version of the sastra. So we remain pure and go on executing devotional service, punya-karma, and God will be realized. Svayam eva sphuraty adhaḥ [Bhakti-rasamrta-sindhu 1.2.234].

By your energy, if you want to understand God by your ascending process, that also requires purity. Not that simply speculation. No. Catur-vidha bhajante mam sukrtino 'rjuna [Bg 7.16]. Sukrti. Sukrti means those who are very pious, they can come to the devotional service-fortunate. So this tattva jnana, vadanti tat tattva-vidas tattvam yaj jnanam advayam , Absolute Truth, will be revealed if we remain pure and go on executing our devotional duties. Then Krsna will appear before you. You will see Krsna eye to eye:

Bhakti-devi, Krsna's bhakti potency, or Radharani, when She is satisfied that you are very sincere, then She will help you, introducing you to Krsna: "Here is a nice devotee." Radharani is so kind, sometimes She says that "This devotee is better than Me." Yes. Therefore we should try to satisfy Radharani, remain pure and chant the sixteen rounds regularly, observe the regulative principles, then your success is guaranteed.

There is no doubt, because Krsna will reveal to you what He is. And as soon as you understand Krsna, then you are liberated. Yo janati tattvataḥ [Bg 4.9]. Janma karma ca me divyam: how Krsna is working, janma karma, how He is appearing, disappearing; what are His plenary portions; how He is expanding; how He is managing the whole creation-everything you will understand. Ataḥ sri-krsna-namadi na bhaved grahyam indriyaiḥ [Cc Madhya 17.136].

But we cannot understand with our these blunt senses. But sevonmukhe hi jihvadau, when we engage our sense, hrsikena hrsikesa-sevanam [Cc Madhya 19.170] Hrsika means senses, purified senses-when they are engaged in the service of the master of the senses, Krsna, then sevonmukhe hi jihvadau svayam eva sphuraty adaḥ: He reveals.

And as soon as He reveals unto you, you understand Krsna, everything. And as soon as you understand Krsna, immediately you become eligible to go back to home, back to Godhead. So follow this principle.

[aside:] What is time?

Next verse.

Pradyumna: [leads chanting of verse] [Prabhupada and devotees repeat]

Prabhupada: Next. [corrects pronunciation] Word meaning.

Pradyumna: tat-that; sraddadhanaḥ-seriously inquisitive; munayaḥ-sages; jnana-knowledge; vairagya-detachment; yuktaya-well equipped with; pasyanti-see; atmani-within himself; ca-and; atmanam-the Paramatma; bhaktya-in devotional service; sruta-the Vedas; grhitaya-well received.

[40:02]

Prabhupada: Hmm. These are the qualification, one who can see God. These are the qualif... What are the qualification? First of all he is chraddadhana: must be very faithful, submissive, and sraddha, faithful. Yes. Munayo. Munayo means "thoughtful." We have to contemplate, "This I have heard today in the Bhagavata class," then contemplate, "How far I have understood, how far it is truth, what is the difficulty"-so many things. You must be thoughtful, munayo.

Then what kind of munayo? There are many so-called thoughtful, thinking for sense-gratification: "How I shall go to that brothel? How I shall drink?" No. Jnana-vairagya-yuktaya: thoughtful with knowledge and vairagya. Vairagya means "detachment." Knowledge means…, jnana means knowledge, full knowledge. Without actual knowledge, what is the meaning of speculation? The knowledge is... Just like we have jivasya tattva-jijnasa, the inquisitive for understanding the Absolute Truth. But if he hasn't got knowledge about the Absolute Truth, what he will speculate about?

Jnana-vairagya-yuktaya. These are the qualification: he must be thoughtful; he must have knowledge, jnana; vairagya-he must have detachment. If he is materially attached, then he will think of, meditate, only the material subject matter. The so-called meditators, they are so much materially attached that what is the meaning of their meditation? They will think of these material things. Jnana-vairagya-yuktaya. They must be detached from material attachment. Then he can see.

He hasn't got to go anywhere. Atmani, within himself he will see, ca-atmanam. And the whole basic principle is bhaktyasruta-grhitaya: he must be a devotee. This jnana means devotional jnana, not the dry speculation. And how this jnana, this knowledge, is achieved? Sruta-grhitaya. Sruta. Sruta means Vedic knowledge. Without Vedic knowledge there is no advancement. Vedic knowledge; not that I manufacture something. Some rascal avatara has come; he says that "Now I want to give up all these books, Vedic knowledge."

So this is going on. But no. Without Vedic knowledge, sruta-grhitaya…Sruta, sruta means through the ear you have to understand. Therefore Rūpa Gosvami says that to become devotee without reference to the Vedic knowledge is simply disturbance. "I am a devotee." "What kind of devotee?" "No, I have become devotee." "Have you read anything? Have you heard anything?" "No. I have avoided all books." So such kind of devotion, Rūpa Gosvami says utpat, simply disturbance, creating disturbance.

That is going on at the present moment. So many rascals, they are manufacturing their own way of understanding, without any reference to the authoritative sastra, Vedic knowledge; without any vairagya. "You can do anything. You can indulge all kinds of sense gratification-simply meditate." What kind of meditation he will do?

Therefore these things are explained: sruta-grhitaya. Sruta, sruti, Vedas, sruti. Sruta-grhitaya. And as soon as there is question of sruta, you must hear from the…, listen from the authoritative person. Sthane sthitaḥ sruti-gatam tanu-vah-manobhir [SB 10.14.3], Caitanya Mahaprabhu. You can remain in your position, but simply try to hear from the authority; then everything will come out. That is called sruta-grhitaya.

Thank you.

Devotees: All glories to Srila Prabhupada. [obeisances] [end]