Srimad Bhagavatam – 11.11.21 | HH Bhanu Swami Maharaj | ISKCON Chennai| May 14, 2021
Oṁ namo bhagavate vāsudevāya
Oṁ namo bhagavate vāsudevāya
Oṁ namo bhagavate vāsudevāya
nama oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale
śrīmate bhaktivedānta-svāmin iti nāmine
namas te sārasvate deve gaura-vāṇī-pracāriṇe
nirviśeṣa-śūnyavādi-pāścātya-deśa-tāriṇe
jaya śrī-kṛṣṇa-caitanya prabhu-nityānanda
śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda
Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare
Hare Rāma Hare Rāma Rāma Rāma Hare Hare
Reading from Srimad Bhagavatam Canto 11 Chapter 11 Verse 21
SB_11.11.21
evaṁ jijñāsayāpohya
nānātva-bhramam ātmani
upārameta virajaṁ
mano mayy arpya sarva-ge
Synonyms
evam — thus (as I have now concluded); jijñāsayā — by analytic study; apohya — giving up; nānātva — of material variety; bhramam — the mistake of rotating; ātmani — in the self; upārameta — one should cease from material life; virajam — pure; manaḥ — the mind; mayi — in Me; arpya — fixing; sarva–ge — who am all-pervading.
Translation
Coming to this conclusion of all knowledge, one should give up the false conception of material variety that one imposes upon the soul and thus cease one’s material existence. The mind should be fixed on Me, since I am all-pervading.
Purport
Although in previous verses Lord Kṛṣṇa has described the lifestyle and approach of the impersonal philosophers who meditate on the distinction between matter and spirit, the Lord here rejects the path of jñāna, or speculation, and comes to the final conclusion, bhakti-yoga. The path of jñāna is interesting only to one who does not know that Lord Kṛṣṇa is the Supreme Personality of Godhead, as stated in Bhagavad-gītā (7.19):
bahūnāṁ janmanām ante
jñānavān mām prapadyate
vāsudevaḥ sarvam iti
sa mahātmā su-durlabhaḥ
The words vāsudevaḥ sarvam iti, or “Vāsudeva is everything,” are similar to the words sarva-ge found in this verse. One should know why the Personality of Godhead is all-pervading. The first verse of Śrīmad-Bhāgavatam states, janmādy asya yataḥ: the Supreme Lord is the source of everything. And as stated in the previous verse of this chapter, He creates, maintains and annihilates everything. Thus, the Lord is not all-pervading in the manner of air or sunlight; rather, the Lord is all-pervading as the absolute controller who holds in His hands the destiny of every living entity.
Everything is ultimately an expansion of Kṛṣṇa, and therefore, there is really no other object of meditation besides Kṛṣṇa. Meditation upon any other object is also meditation on Kṛṣṇa, but is imperfectly performed, as confirmed in Bhagavad-gītā by the word avidhi-pūrvakam. The Lord also states in the Gītā that all living entities are on the path back home, back to Godhead. Because of ignorance, however, some of them go backwards or stop along the way, foolishly thinking that their journey is finished, when in fact they are suspended in one of the minor potencies of the Supreme Lord. If one wants to intimately understand the nature of the Absolute Truth, one must take to the path of love of Godhead. As stated in Bhagavad-gītā (18.55):
bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram
“One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.”
The words nānātva-bhramam in this verse indicate false identification with the gross and subtle material bodies. The word bhramam indicates a mistake; it can also mean “wandering” or “rotating.” The conditioned living entity, because of his mistake of falling into illusion, is wandering through a succession of material bodies, sometimes appearing as a demigod and sometimes as a worm in stool. The word upārameta means that one should stop such fruitless wandering and fix one’s mind on the Absolute Truth, the Supreme Lord, who is the true object of everyone’s love. Such a conclusion is not sentimental but is the result of keen analytic intelligence (jijñāsayā). Thus after elaborately explaining to Uddhava many aspects of analytic knowledge, the Lord now comes to the ultimate conclusion, Kṛṣṇa consciousness, pure love of Godhead. Without such love there is no question of eternally fixing one’s mind on the Lord.
Quoting from the Viveka, Śrīla Madhvācārya states that nānātva-bhramam indicates the following illusions: considering the living entity to be the Supreme; considering all living entities to be ultimately one entity without separate individuality; considering that there are many Gods; thinking that Kṛṣṇa is not God; and considering that the material universe is the ultimate reality. All of these illusions are called bhrama, or mistakes, but such ignorance can be eliminated at once by the chanting of the holy names of Kṛṣṇa: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.
HH Bhanu Swami Maharaj
So here we have a summary of this particular section, which ends in a very Vaishnavic way. So the discussion was about the Atma and the various illusions of the Atma in the material world. So that is described here with nānātva-bhramam. So as was explained in the purport, bhramam means illusion or mistake. It also has a more particular meaning when we talk about knowledge. We explain that the living entities don’t have complete knowledge, because they have four defects. So the first defect is called Brahma, or mistake. Then besides that, we have ones like the limitation of the senses, inattention, and cheating. So in this list, bhramam has a particular meaning of mistaking one thing for another. So the common example given is thinking a rope as a snake. So when we get close up, then we realise, oh, that was a mistake, it’s not a snake, it’s a rope. So that is the technical meaning of bhrama, to mistake one thing for another. So the big mistake in the material world is that we think that the body is the soul.
But as explained at the end of this purport, there are many types of mistakes. So we can think that the Jiva is the Supreme Lord, that’s a big mistake. Or we can say that there are many Lords, but there is only one Lord. Or we can say the world doesn’t exist at all. Or we can say the Lord is also just a Jiva like us. Or we can say nothing exists. So these are various types of bhramam. So, of course, Shankara’s philosophy also uses this concept. And the big problem there is that, Brahman thinks he is a Jiva. So we get rid of the mistake, and then we suddenly become Brahman. So in any case, for the Vaishnava, there are many mistakes one can make, and we have to be free of this. So when we are free of it, then we have the truth that is called Tattva. And how do we know Tattva? So, as the scriptures explain, because we have the four faults, including bhramam, we cannot get proper knowledge. So we may conclude that impersonal Brahman is Supreme. Or we may conclude that there is no God.
So what do we do because the Jiva is afflicted by these faults? We can’t get rid of these faults because it’s the nature of the material senses and mind to have these four defects. So the conclusion is, we have to go to scripture. So it is through scripture that we get rid of the mistake and we get tattva. So we often speak of the tattva-vid or the tattva-darshi, the one who sees or has knowledge of tattva. But the only way we get to that position is by reading scripture. But even the scripture, as I explained before, we have to learn it in the proper way. So we conclude. So that is the function of a Guru. Because he has seen the truth, he knows the truth, and he can impart it to others. So this verse is stating that we give up illusion. And how do we do it? By jijñāsayā – inquiry. Of course, we can also take this term in a very limited way that the jñānis use. For instance, ‘athato brahma jijñāsayā’, you should inquire about Brahma. So for the jnanis, that will mean that you should practice jñāna yoga and consult the Upanishads.
However, the Vaishnavas will take this in a broader sense. So jijñāsayā, of course, inquiry or desire to know. So, the Vaishnavas desire to know, but everything including the Supreme Lord. Only if one person has the desire to get this knowledge, will he get the knowledge. So this is the qualification to be a Vaishnava, to be inquisitive about all. Therefore, the Bhagavad Gita says that you should approach the tattva-darshi, who has the knowledge of the truth, and one should have inquisitiveness, pariprasna. Similarly, in the Nectar of Devotion, Rupa Goswami says, one of the angas is – ‘sat-dharma pracha’. Pracha again means questioning. So we have to question sat-dharma. Of course, sat-dharma has a broad meaning, but then our Acharya says that means Bhakti. So the jñāni may be interested to know about Atma or Brahman, but the devotee is interested and wants to ask questions about Bhakti Yoga and the Supreme Lord. If he has no desire for that knowledge, then he will not get the knowledge, and then he cannot practice Bhakti. So therefore, the devotee has to have that desire for knowledge. And with that knowledge, we reject material life.
And as stated in the last line, how do we do that? We fix our mind on the Supreme Lord. So in this particular verse, Krishna says, then you offer your mind or fix your mind on me – ‘mayi’. And he makes it clear that he is not an ordinary living entity. Krishna makes it clear that he is not an ordinary Jiva. So here he says ‘sarva–ge’, which means all-pervading. So the Jiva can pervade this material body, but only the Supreme Lord can pervade everywhere in all the universes and in the spiritual world. So, in the purport that was explained, this all-pervading meant that the Lord controls everything in the material world. So that is true. However, he is all-pervading in several other ways as well. Because, of course, we see, for instance, Krishna shows the universal form, the whole universe is in Krishna. To Brahma, he shows that all of the universes and all of the other Vishnu forms are inside Krishna. So in that sense, Krishna is everywhere, because everything is inside him [Laughs]. And of course, in another sense, Krishna is all-pervading. Because we see that within the material universe, he pervades everything as Paramatma. He is in all the Jivas. And he pervades everywhere in the spiritual world. So in many ways, Krishna is all-pervading.
Another way he pervades is by his Shaktis. So his Shaktis are non-different from him. Therefore, he is the Bahiranga Shakti. So he is everywhere in the material world through his Bahiranga Shakti. He is everywhere in the spiritual world by his Antaranga Shakti. And he is in all the Jivas by his tatastha Shakti. So in many ways, Krishna is completely different from the Jivas.
Hare Krishna !
Q&A
1.) Hare Krishna Maharaj, Dandavat Pranams. Maharaj, The conception of Brahman, those who are approaching Brahman, can it be viewed as tattva brahman?
Well, i suppose, tattva brahman simply means Brahma is truth. So it’s truthful. It’s part of Bhagavan. One aspect of Bhagavan. So it is Tattva. It is not a complete Tattva.
2.) What is the meaning of realised Knowledge?
So that is a very general term, as we talk about self-realisation, whatever. Technically, of course, Self-Realisation would mean Atma Jnana or whatever. But we also use it to mean large spiritual knowledge in general. So, like that, we can say that it’s a very general term.
3.) Maharaj, Vaishnava, who is not inclined much towards inquiry and inquisitiveness, but just accepts whatever his Guru says, just surrenders and accepts whatever his Guru says, is that okay or still that inquisitiveness should be there, still that Jijnasa is required?
Well, at least if he has no inquiry, he should understand everything that the Guru said [Laughs]. So if Guru says Krishna is God, the Devatas are less, then the disciple says yes, yes, yes, but he doesn’t believe it. What’s the use?
4.) What are the impediments, which a devotee has to overcome in the practice of his Bhakti, which is the rarest?
So, of course, if he wants to practice pure Bhakti, then it has to be devoid of desires for material enjoyment, desires for liberation. And he cannot allow the anarthas like desire for position and fame, etc., envy, etc., to overshadow his practice.
5.) And Maharaj, can we see those who are inquisitive and who are in search of knowledge as Vaishnavas?
HH Bhanu Swami Maharaj: Those who are inquisitive?
Devotee: we have this Chaturvidya Bhajanthemam verse. It’s in connection with that verse.
HH Bhanu Swami Maharaj: So those inquisitive people are put in a lesser stage. Those are like the sages of Naimisharanya. So, definitely, that is a good qualification. But if we’re just generally inquisitive about spiritual life, that’s one thing, but as a devotee, we are inquisitive about Bhakti.
6.) Maharaj, Krishna is free from making even minute mistakes. But how about the pure devotees? Do they commit minute mistakes?
Well, in one sense we could attribute mistakes to even the highest type of devotee. But that’s from our point of view. It may not be a mistake from a higher point of view. Therefore, in the Nectar of Devotion, Rupa Goswami says that you cannot really criticize these elevated devotees, because we’re not on that level.
7.) Maharaj, there was a reference in the session that devotees must desire for knowledge. However, on a pure devotional platform, the role of knowledge is not so significant. So is that at some point in time, the pure devotee goes beyond that stage of acquiring knowledge? It should be considered that way?
Well, it depends on what we mean by knowledge. Obviously, a person in prema is directly seeing the Lord. That’s a type of knowledge. In that sense, he’s always getting knowledge. But for a devotee doing sadhana, of course, then we have another type of knowledge. We don’t realize Krishna directly, but through the scriptures, we learn about him. So without that endeavour for that knowledge, we don’t attain. Of course, we have cases where Krishna kills a demon, and the demon is not a devotee at all. No knowledge of the Lord. But the Lord gives him liberation or a place in the spiritual world. But that’s rare. When we talk about shravana, hearing process, one of our major processes, that means we’re getting some knowledge. When we talk about shravana, hearing process, one of our major processes, that means we’re getting some knowledge.
8.) Maharaj, there are four defects which you have mentioned. Do they apply to people in Satya Loka, Guna avataras and Uttam Adhikaris?
That will not apply to a person who is fixed in Prema. Even if he is a Devata, who is fixed in Prema, then he won’t be affected. If he’s on the bhava stage, there’s still a little impurity, so he can make a mistake.
Devotee: Thank you Maharaj.
Devotee: Granthraj Sri Srimad Bhagavatham ki Jai !! His Holiness Banu Swami Maharaj ki Jai !! His Divine Grace A.C. Bhaktivedanta Swami Srila Prabhupad ki Jai. !! Nitai Gaura Premanande Hari Hari bol !!