Srimad-Bhagavatam 1.2.10
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Bombay, December 28, 1972

Prabhupada:

kamasya nendriya-pritir labho jiveta yavata jivasya tattva-jijnasa nartho yas ceha karmabhih [SB 1.2.10]

This verse we have been discussing for the last few days, it is very important, especially for the modern civilized man, that they’re after simply sense gratification, inventing so many things simply for sense gratification. So Rupa Gosvami says that sense gratification is required, but not simply we shall devote our life for sense gratification. There is another business. Kamasya nendriya-pritir [SB 1.2.10], lusty sense gratification, not for, there is demand. The sense demands some satisfaction, but not for…, for the sake of sense gratification. Just like sex life. Sex life, there is demand, but that should be utilized for begetting nice children, not for sense gratification. Dharma viruddha kamas ca aham asmi. Krsna says in the Bhagavad-gita, “Sense gratification which is not against the religious principle, that is I am.” Sense gratification is there, is also. Just like the Radha-Krsna. That is cin-maya. Cini means home(?); mithuna means dual, couple, the spiritual couple. Similarly here also, the same spiritual our duties are there, but because it is covered by this material body, it is perverted. So, just like when you are diseased, we cannot enjoy life; that is forbidden. If one is suffering from tuberculosis, and if he wants to enjoy sex life, that means he is bringing death. Similarly, in this material condition of life if we want to aggravate our sense gratification process, then we invite very from…, very quickly death. Death means, spiritual death, to become more and more entangled in material things.

Therefore Bhagavata says, Suta Goswami says, that this life, human life, or the purpose of the Vedic civilization, they are not meant for kamasya nendriya-pritir [SB 1.2.10] Kama, that should be utilized for better purpose, not for sense gratification. The real business is jivasya tattva-jijnasa. Life should be engaged simply for tattva-jijnasa, to understand the Absolute Truth. The whole Vedic literature, Vedic knowledge is meant for understanding the Absolute Truth. Krsna says, vedais ca sarvair aham eva vedyam [Bg. 15.15]. The purpose of studying Veda means to understand Krsna. And vedanta-vit. Because people are very much proud, especially Mayavadi philosophers, they’re very much proud of becoming vedanti. So the Vaisnava philosophers… (aside:) Stop that. …Everyone is vedanti. Sri Ramanujacarya, he is also vedanti. Madhvacarya, he is also vedanti. Nimbarka, he is also vedanti. Without understanding Vedanta, where is the question of spiritual advancement? So Vedanta does not mean it is the monopoly of a certain class of philosopher. No. Actually Vedanta, this vedanta-bhasya understanding of Vedanta, it is Srimad-Bhagavatam. Bhasya brahma-sutrani. And this bhasya, this commentary, is given by the author Himself. The purpose of Vedanta is known to the author. Therefore if he personally gives the commentary, that is very perfect. Krsna also says, vedanta-vit vedanta krd caham: “I am the compiler of Vedanta, and I am the knower of it.” That is, Vyasadeva is incarnation of Krsna. Therefore Krsna says, “I, I am the actual knower of Vedanta.” So whatever is said by Krsna in the Bhagavad-gita, that is no a…, against Vedanta-sutra, or what is spoken in the Srimad-Bhagavatam, that is not…, that is actually following the Vedanta-sutra.

Now, here it is said that jivasya tattva-jijnasa. Vedanta-sutra begins with this word: athato brahma jijnasa. So nartho yas ceha karmabhih. Generally people are very much attached to karma-kanda, offering, performing great sacrifice. It has become now a fashion to call viksa(?) yajna, this yajna, that yajna. But actually real purpose is tattva-jijnasa. The nartho yas ceha karmabhih, this performance of yajna is a karma, prescribed duty. Yajna, dana, tapah, kriya, yajna, performing yajna. But in this age, no other yajna can be performed perfectly. It is not possible. First deficiency is there is no yajnic brahmana. Formerly, the brahmanas were so expert that by mantra they ignite fire, and they would test, putting one animal in the fire, they would take and make it again alive. That is the test of the mantra. By mantra, an animal, animal put into the fire, comes out again with rejuvenated life. People think that gomedha yajna, asvamedha yajna are made for killing the animal. No. It was testing the mantra of the Vedas, whether actually being pronounced. That was the test. Just like in biological laboratory, the medical practitioner, they test with animals to observe the physiological and anatomical conditions. Similarly… But they cannot give life, they simply kill. But here in the Vedic yajna, the animal was put in the fire and it was again taken alive. Because such yajnic brahmana is not there in this Kali-yuga, therefore the all the yajnas are forbidden. Asvamedham gavalambham [Cc. Adi 17.164]. Asvamedham ga… uh, pala-paitrkam devarena sutot, sannyasam pala-paitrkam. Even sannyasa is also in this age. Karma-sannyasa. That is called karma-sannyasa. The Vedic principle of sannyasa is to give up this karma—karma means yajna—and take sannyasa. But vaisnava sannyasa is tri-dandi sannyasa. They, that means the living entity is offering his body, mind and words for the service of the Lord. So tri-danda sannyasa can be accepted in this age, not otherwise. There are so many.

So Bhagavata says, na artha yas ceha karmabhih, that this is not the purpose. Real purpose is, to perform yajna means to satisfy the Supreme Personality of Godhead Visnu. But this process of yajna is not possible in this age. Therefore sastra gives injunction: kalau nasty eva nasty eva nasty eva gatir anyatha, harer nama harer nama harer namaiva kevalam [Adi 17.21], sankirtana-prayair yajnaih yajanti hi su-medhusah. These are the injunctions.

krsna-varnam tvisa krsnam sango pangastra-parsadam yajnaih sankirtana-prayair yajanti hi su-medhasah [SB 11.5.32]

Su-medhasah, those who are possessing nice brain, not dull Because the yajna was performed in the Vedic yuga, so we have to perform yajna again the same style—that is not possible. You cannot get even the ghee, and so many things, that is not possible. Therefore sastra says, yajnaih sankirtana-prayair yajanti hi su-medhasah: those who are intelligent persons, they perform the sankirtana yajna, as it is being done here. Sankirtana… No other yajna is possible to be done in this age, but this can be done, and anyone can take part in it. We have seen practically, even the small children, they are also doing. This is real yajna. And tattva-vijnasa… This sankirtana-yajna and tattva-vijnasa means hear something from Srimad-Bhagavatam, Bhagavad-gita. That makes your life perfect. Jivasya tattva-vijnasa nartho yas ceha karmabhih. No other karma… No other karma-kandiya ritual. Simply this yajna should be performed.

Now, unless we take to tattva-jijnasa, we cannot get out of this material clutches. Inquisitiveness: “What is the Absolute Truth?” Now Srimad-Bhagavata directly gives you information what is tattva-vit, what is that Absolute Truth. That Absolute Truth is described here, vadanti tat tattva-vidas tattvam [Bhag. 1.2.11]. Tattva vidah. Tattva vidah 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 vedais ca sarvair aham eva vedyo. So by studying Vedas, if one comes to the point of understanding Krsna, then he is tattva-vit. Otherwise partial. That is explained here. Vadanti tat tattva-vidas tattvam yaj jnanam advayam [Bhag. 1.2.11]. Tattva-jnana, there is no difference, tattva-jnana, but there are different angles of vision, angles of…, brahmeti paramatmeti bhagavan iti sabdyate, but the different capacity. This I have explained many times. Just like from darkness you come to the light, tamasi ma jyotir gamah, 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-jnana, light, is also the sunshine, has connection with the sun. And paramatma, brahmeti paramatmeti and bhagavan.

So tattva-jnana, those who are trying to understand the Absolute Truth by mental speculation or mental exercises… There are many parties, they are, they are called theosophists and many others, they are trying to understand. So those who are trying to understand the Absolute Truth by their own knowledge, not from the knowledge of the Supreme… Our process is avaroha pantha, descending process, and the Mayavadi philosopher’s policy or system is ascending policy. I want to understand the Absolute Truth by exercising my mental power—that is called ascending process or inductive process. But our process is deductive process. We, Krsna says, mattah parataram nanyat kincid asti dhananjaya [Bg. 7.7] We take it, we immediately take it, that Krsna is the Supreme Personality of Godhead. We are not going to search out who is the Supreme. Because we are hearing from the Supreme, Krsna, then our business is finished: “Here is the Supreme.” So this is very natural. You are searching after the Supreme. This is one process, by your own dint of knowledge, and another person is getting the knowledge directly from the Supreme—he is perfect. This is perfect process. Evam parampara-praptam imam rajarsayo viduh [Bg. 4.2], Krsna says in the Bhagavad-gita. The perfect knowledge received from Krsna. From Krsna the knowledge was received by Brahma. From Brahma the knowledge was received by Narada. From Narada the knowledge was received by Vyasadeva. From Vyasadeva the knowledge was received by Madhva Muni. In this way, parampara-sutra, the same knowledge was received by Madhavendra Puri. From Madhavendra Puri, Isvara Puri received the knowledge. From Isvara Puri, Lord Caitanya received the knowledge. From Lord Caitanya, the six Gosvamis. In this way there is a parampara system, handing down the knowledge from disciplic, from disciple to disciple, evam parampara. That is perfect knowledge.

So those who are trying to understand the Absolute Truth by exercising their, exercising their limited knowledge… After all, we are living entities. Our knowledge is always imperfect. That we do not admit, but actually it is so because our senses are imperfect. I am very much proud of my eyes, but I cannot see as soon as the electricity, light, is not existing. I cannot see. Then what is the importance of my eyes? My eyes can see under certain condition. When there is sunlight, then I can see. At night I cannot see. Then what is value of these eyes? So people say that “I cannot see.” So what is the value of your eyes? Because you do not see, the fact cannot be zero. Therefore it is called sruta parampara, srotriyam brahma-nistham [MU 1.2.12]. We have to receive the absolute knowledge by the srota parampara, srotriyam brahma-nistha. Just like Krsna said, sa kaleneha yoga nastah parantapa: “Because that process of hearing from the right person is now broken, therefore I am speaking the same truth, Bhagavad-gita, again unto you, because you are My very dear friend and devotee.” So our process is that. We understand, we try to understand the absolute [break] …imperfect, my knowledge is not perfect. But because I hear from the dear friend and devotee of Krsna, therefore whatever I speak, that is perfect. I am not manufacturing. I may be imperfect—I am imperfect; actually I am imperfect—but I am carrying the message, Krsna. Krsna says, “I am the Supreme Personality of Godhead”; we say, “Krsna is the Supreme Personality of Godhead.” Krsna says that “You surrender unto Me”; we say, “Just surrender unto Krsna.” So therefore, because there is no difference between Krsna’s statement and my statement, therefore our knowledge is perfect. Personally, I may not be perfect, but because we are carrying the message of Krsna and presenting as it is, therefore it is perfect. This is our process. That is the recognized process, Vedic process, srota parampara.

So those who are anxious to understand the Absolute Truth by dint of imperfect knowledge, this is right conclusion. If your senses are imperfect, whatever your knowledge may be, that is imperfect, because you are gathering knowledge from…, by imperfect senses. You know the story of studying…, blind man studying an elephant. So blind man is going, somebody is catching the leg. So they, “Oh, elephant is just like a pillar, a column.” And somebody is studying the tail, somebody is studying the trunk. So different knowledge, because they have no eyes. And one who sees the elephant as it is, he can understand that elephant is neither column, nor a trunk, nor this; he is a complete body. Similarly, those who are trying to understand the Absolute Truth by dint of blind knowledge, they come to the understanding of impersonal Brahman, brahmeti. That is also truth, just like you touch the elephant, a blind man touching the elephant, but because he hasn’t got eyes he is concluding that elephant is like, just like a column. But he has touched. Similarly, either the impersonalist or the yogi or the bhakta, they have come to the Absolute Truth; therefore it is called advaya-jnana. There is no difference between impersonal Brahman and localized Paramatma and the Supreme Personality of Godhead. There is no difference, but still there is difference. This is called acintya-bhedabheda-tattva: inconceivable one and simultaneously different. The same example can be given, that when the sunshine enters into your room, it means that sun has entered, but at the same time the sun is far, far away from you. Similarly, to understand Brahman means the Absolute Truth is sac-cid-ananda-vigrahah, isvarah paramah krsnah sac-cid-ananda vigrahah [Bs. 5.1]. If you simply try to understand impersonal Brahman, then you simply understand sat amsa, the eternity; paramatma, citamsa; and anandamsa is Krsna. Anandamayo ’bhyasat.

Krsna is the supreme bliss. We therefore see Krsna always enjoying, jaya radha-madhava kunja-bihari. That is Krsna. He is always in company with Radharani, and kunja-bihari, and enjoying Her company in different kunjas. And gopi-jana-vallabha, He is very dear to the gopis or the gopas, gopi jana, in Vrndavana. Gopi-jana-vallabha giri-vara-dhari. And because He loves the gopis and the inhabitants of Vrndavana so much, as soon as there is some danger, He is prepared. He lifted the Govardhana Hill for them. They did not know except Krsna. Indra, the demigod Indra wanted to punish the residents of Vrndavana, because on the word of Krsna they stopped Indra-yajna. So Indra became very angry: “Who is this boy, cowherd boy? He has stopped my yajna.” So the demigods become very angry if the particular type of yajna is not performed. But Krsna proved that “Your anger is not even comparable with the, My little finger’s end, that’s all.” So this was compromise; therefore this is Indra-yajna story, Govardhana Hill puja. So gopi-jana-vallabha giri-vara-dhari. And yasoda-nandana. When you address Krsna as the son of Yasoda, He becomes very, very glad. If you address Krsna, “Oh, param brahma param dhama [Bg. 10.12],” as Arjuna did, “param brahma param dhama pavitram paramam bhavan sasvatam purusam adyam,” they’re all the Vedic hymns, they’re praying for Krsna, but Krsna is very, very pleased if you address Krsna as yasoda-nandana, nanda-nandana, radha-madhava, He is so pleased. Immediately responds. He likes it. Because the Supreme Personality of Godhead is always worshipped by everyone as sublime, but nobody wants to chastise you, but He wants to be chastised also, and that power is given to mother Yasoda. He wants! He disgusted some, that “Everyone praise Me; nobody comes to chastise Me.” You see. “Ah, here is another devotee, ‘Yes, I am prepared to chastise You.’ ” Just like in Vaikuntha there is no fight, but Krsna wanted to fight. Therefore some of His devotees, Jaya and Vijaya, they came as Ravana, and he fought with Krsna, Ramacandra. Otherwise, who can fight with Ramacandra? He is also devotee when he is satisfying. Krsna wanted to fight, the devotee is prepared, “Yes, I shall fight You.” And He’ll kill you. This is (indistinct); this is devotee.

So these are tattva-jnani, tattva-jnana, krsna jnana. These are truths. People should devote to understand this tattva-jnana. But those who are not very advanced, they conclude the Absolute Truth is nirakara, impersonal Brahman. Or a little advanced than them, the yogis, they see Paramatma within heart. They, they are also the same truth, advaya-jnana. But if you want real bliss, if you want to talk with this Absolute Truth face to face, and treat with Him as friend, as son, as lover, that is Bhagavan. Not impersonal Brahman, neither Paramatma. That will not get. Therefore it is said here, “The Absolute Truth is one.” Either you call Him nirakara Brahman or call you Him localized Paramatma, He’s in my heart, everyone’s heart, isvarah sarva-bhutanam hrd-dese arjuna tisthati [Bg. 18.61]. But if you want to take advantage, full association of the Supreme Personality of Godhead, that is Krsna. That is Krsna. Brahmeti paramatmeti bhagavan iti sabdyate. Vadanti tattva-vidas tattvam yaj jnanam advayam. This is very important verse. So tattva-darsis 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. Similarly, this brahmajyoti is nothing but Krsna’s personal effulgence. Yasya prabha. Yasya prabha [Bs. 5.40], you can, you can say, “Oh, Krsna is so powerful that He is providing brahmajyoti.” Well, why not? If some creation of Krsna, the sunlight and moonlight, is so powerful that it expands all over the universe, so how much powerful is Krsna? Brahmano ’ham pratistha. Therefore Krsna says, “I am the source of this brahmajyoti.” Brahmeti paramatmeti bhagavan iti sabdyate.

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

tac chraddadhana munayo jnana-vairagya-yuktaya pasyanty atmani catmanam bhaktya sruta-grhitaya [SB 1.2.12]

These are very important words. The Absolute Truth can be understood, can be known, by whom? Chraddadhana munayo. Chraddadhana. Tac chradda dhana: those who are faithful. That is the beginning. If one is not faithful, if he does not believe in God, for him it is, it is to be forgotten. He cannot not understand what is Absolute Truth. Atheist who does not believe in God, who has no faith, he cannot receive; he is not possible. Na mam duskrtino mudhah prapadyante naradhamah [Bg. 7.15] They are naradhamah, or always constantly engaged in sinful activities. They cannot (indistinct). Chraddadhana, adau sraddha, those who have got faith, that is the beginning. Then chradda dhana, simply having faith, will not do. Then one must associate with sadhu, chraddadhana munayo, must be thoughtful philosopher, munayo. Chraddadhana munayo. Tac chraddadhana munayo jnana-vairagya-yuktaya [SB 1.2.12]. Simply mental speculator or philosopher will not do. He must have complete knowledge, and the effect of knowledge must be, he must be renounced, without any attachment for material world, jnana-vairagya-yuktaya. Just like in the beginning we discussed this,

vasudeve bhagavati bhakti-yogah prayojitah janayaty asu vairagyam jnanam… [SB 1.2.7]

Vairagyam and jnanam. We must have complete knowledge of the Absolute Truth. At the same time, we must be detached from material sense gratification. These two: jnana-vairagya-yuktaya.

We have got history in our country. Great sages, muni, rsi, they used to live in the forest to culture knowledge and become detached from these material activities, jnana-vairagya. But that is not possible in this age. From the very beginning of our life we are brought up in big cities like Bombay, Calcutta, London, New York. Then, where is the question of going to the forest? Does it mean that if one cannot go to the forest for acquiring knowledge and detachment then he has no chance? No. Kali-yuga, there is special concession that is given by Lord Caitanya Mahaprabhu. You haven’t got to go to the forest of Himalaya for attaining jnana and vairagya. You can stay in your place. You can remain in Bombay, you can remain in London, you can remain in New York, big, big cities, and you can perform your prescribed duties. You can be very businessman. You can remain in (indistinct), or anything. Caitanya Mahaprabhu says. He said also from the Vedic, sthane sthitah sruti-gatam tanu-van manobhir, jnane prayasam udapasya namanta eva, san-mukharitam bhavadiya-vartam. This was spoken by Ramananda Raya, and Caitanya Mahaprabhu accepted. Originally this verse was spoken by Lord Brahma. Ramananda Raya quoted from the words of Lord Bralma, and Caitanya Mahaprabhu accepted: “Yes, this is the process.” What is that process? Jnane prayasam udapasya. If we don’t be independent, unnecessarily mental exercise to understand what is God, what is Absolute Truth. Don’t bother about these things. Then, what to do? Namanta eva: just become submissive, then san-mukharitam bhavadiya, just try to hear from a realized soul. This process. Don’t try to speculate yourselves as great philosophers and waste your time and become puffed-up, that “I am now realized, I am God.” These puffed-up positions must be given up. You must be submissive.

Krsna therefore wants this submissiveness. Sarva-dharman parityajya mam ekam saranam [Bg. 18.66] Just like we speak sometime to our disobedient son, “First of all you submit. Then I shall do whatever you are require.” The same. We have to… Our, this material position is we are all puffed-up, unnecessarily. Although we are on the grip of material nature, we are very much puffed-up. Daivi hy esa gunamayi [Bg. 7.14]. We are beaten every step, we are so beaten by the material nature, still I am thinking, “I am God.” Every step. This position should be given up, and we have to become namanta eva, submissive. Then, becoming submissive, san-mukharitam bhavadiya-vartam, we have to hear about Krsna from the Krsna devotee, not from others, not from professional men, not from the impersonalists, even not from the yogi, but from the devotee, san-mukharitam bhavadiya. Because they will misrepresent it. A devotee will not, never misrepresent. A devotee will say exactly what Krsna says. He’ll not adulterate. That is not his business. Therefore it is recommended that you should hear about the Supreme from the realized devotee. San-mukharitam bhavadiya-vartam sthane sthitah sruti-gatam tanu-van manobhir. You remain in your position. Remain in Calcutta, Bombay or any big city. Because nowadays, in this age is city life. No gentleman, no intelligent man lives in the village. So you remain there, but try to hear from the devotee about Krsna.

Then it is said that prayena ajito ’pi. Krsna is ajita. Nobody can conquer Him. But such devotee who submits himself to hear from the realized soul, Krsna becomes conquered by him. Vedesu durlabham adurlabham atma-bhaktau [Bs. 5.33]. Therefore it is said, tac chraddadhana munayo jnana-vairagya-yuktaya pasanty atmani catmanam [SB 1.2.12]. Atmani, within his heart, he can see the Supreme Soul, Krsna, atmanam bhaktya. There is the real process, bhaktya: by means of devotional service, not by speculation or mystic power. That is not possible. Therefore a special word is used there: bhaktya. And in the Bhagavad-gita Krsna also says, “Not by yoga system or by jnana system or by karma system, but bhaktya mam abhijanati yavan yas casmi tattvatah [Bg. 18.55].” This tattvatah means the tattva-jnana. Bhaktya. And what kind of bhakti? Not that simply I sit I sit down and cry a little, I practice how to cry, sentiment. No. Sruta-grhitaya: understanding about the Absolute Truth from Vedic knowledge. That is bhakti. That is real bhakti. Sentiment is not bhakti—I stand and I practice how to cry: “Oh, this man cries always.” No. Of course, crying is there, just like Caitanya Mahaprabhu used to cry. But that stage is very, very high. It is not possible. You are crying, but next moment you are engaged in ordinary thing, that crying is artificial. One who can cry for Krsna, he becomes mad, just like Caitanya Mahaprabhu. Govinda-virahena me. Sunyayitam jagat-sarvam govinda-virahena me. He says, crying, “Everything is now over. There is I cannot see Krsna.” So that crying is different crying. Not that in the meeting I cry, and, next moment, I am now dry, “I want this, I want that…” But that not crying. Caksusa pravrsayitam sunyayitam jagat-sarvam govinda-virahena. Caitanya caksusa pravrsayitam, just like torrents of rain falls from the sky, so govinda-virahena, on account of separation from Govinda, caksusa pravrsayitam, sunyayitam jagat sarvam govinda-virahena.

So therefore here it is particularly said, bhaktya. Bhaktya means you have to execute the devotional service under the direction of a proper spiritual master, bhaktya sruta-grhitaya, and you have to hear about Krsna. Two things must go on. If… Just like here you’ll find the arca-vigraha, worshiping the Deity, is going on. But if simply these thing go on, it will be happening… Because none of us are expert. There must be sruta-grhitaya. We must here about Krsna also. Two things must go on parallel lines. If simply speculation goes on, that will not help us, and if simply ringing the bell goes on, and then that will not… Thet is not. There are temples, many hundreds and thousands, but nobody goes, because there is no sruti, sruta-grhitaya. People say, “What is there? They’re simply ringing the bell, that’s all.” So two things must go on: bhaktya, sruta-grhitaya. There must be devotional service, discharge of devotional service as they are prescribed in the sastra, as they are guided or ordered by the spiritual master—that will go on—at the same time we have to hear, namanta eva, sruti vak-manobhih. In this way, if we live our life, athato brahma jijnasa, jivasya tattva-jijnasa, if you try to understand the Absolute Truth, this is the process. If we follow, then our life is a success.

Thank you very much. (end)