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jnanam—the supreme knowledge; visuddham—without contamination; parama-artham—giving the ultimate goal of life; ekam—unified; anantaram—without interior, unbroken; tu—also; abahih—without exterior; brahma—the Supreme; satyam—Absolute Truth; pratyak—inner; prasantam—the calm and peaceful Supreme Lord, worshiped by the yogis; bhagavat-sabda-samjnam—known in the higher sense as Bhagavan, or full of all opulences; yat—that; vasudevam—Lord Krsna, the son of Vasudeva; kavayah—the learned scholars; vadanti—say.

What, then, is the ultimate truth? The answer is that nondual knowledge is the ultimate truth. It is devoid of the contamination of material qualities. It gives us liberation. It is the one without a second, all-pervading and beyond imagination. The first realization of that knowledge is Brahman. Then Paramatma, the Supersoul, is realized by the yogis who try to see Him without grievance. This is the second stage of realization. Finally, full realization of the same supreme knowledge is realized in the Supreme Person. All learned scholars describe the Supreme Person as Vasudeva, the cause of Brahman, Paramatma and others.

rahuganaitat tapasa na yati

In Caitanya-caritamrta it is said: yad advaitam brahmopanisadi tad apy asya tanu-bha. The impersonal Brahman effulgence of the Absolute Truth consists of the bodily rays of the Supreme Personality of Godhead. Ya atmantaryami purusa iti so ’syamsa-vibhavah. What is known as atma and antaryami, the Supersoul, is but an expansion of the Supreme Personality of Godhead. Sad-aisvaryaih purno ya iha bhagavan sa svayam ayam [Cc. Adi 1.3]. What is described as the Supreme Personality of Godhead, complete with all six opulences, is Vasudeva, and Sri Caitanya Mahaprabhu is nondifferent from Him. Great learned scholars and philosophers accept this after many, many births. Vasudevah sarvam iti sa mahatma sudurlabhah (Bg. 7.19). The wise man can understand that ultimately Vasudeva, Krsna, is the cause of Brahman, and Paramatma, the Supersoul. Thus Vasudeva is sarva-karana-karanam [Bs. 5.1], the cause of all causes. This is confirmed in Srimad-Bhagavatam. The real tattva, Absolute Truth, is Bhagavan, but due to incomplete realization of the Absolute Truth, people sometimes describe the same Visnu as impersonal Brahman or localized Paramatma.

vadanti tat tattva-vidas
tattvam yaj jnanam advayam
brahmeti paramatmeti
bhagavan iti sabdyate

(Bhag. 1.2.11)

From the very beginning, Srimad-Bhagavatam says, satyam param dhimahi: we meditate on the supreme truth. The supreme truth is explained here as jnanam visuddham satyam. The Absolute Truth is devoid of material contamination and is transcendental to the material qualities. It gives all spiritual success and liberation from this material world. That Supreme Absolute Truth is Krsna, Vasudeva. There is no difference between Krsna’s inner self and outward body. Krsna is purna, the complete whole. There is no distinction between His body and soul as there is between ours. Sometimes so-called scholars, not knowing the constitutional position of Krsna, mislead people by saying that the Krsna within is different from the Krsna without. When Krsna says, man-mana bhava mad-bhakto mad-yaji mam namaskuru, so-called scholars advise the reader that it is not the person Krsna to whom we must surrender but the Krsna within. So-called scholars, Mayavadis, cannot understand Krsna with their poor fund of knowledge. One should therefore approach an authorized person to understand Krsna. The spiritual master has actually seen Krsna; therefore he can explain Him properly.

tad viddhi pranipatena
pariprasnena sevaya
upadeksyanti te jnanam
jnaninas tattva-darsinah

(Bg. 4.34)

Without approaching an authorized person, one cannot understand Krsna.

SB5.12.12

TEXT 12

na cejyaya nirvapanad grhad va

na cchandasa naiva jalagni-suryair

vina mahat-pada-rajo-’bhisekam

rahugana—O King Rahugana; etat—this knowledge; tapasa—by severe austerities and penances; na yati—does not become revealed; na—not; ca—also; ijyaya—by a great arrangement for worshiping the Deity; nirvapanat—or from finishing all material duties and accepting sannyasa; grhat—from ideal householder life; va—or; na—nor; chandasa—by observing celibacy or studying Vedic literature; na eva—nor; jala-agni-suryaih—by severe austerities such as keeping oneself in water, in a burning fire or in the scorching sun; vina—without; mahat—of the great devotees; pada-rajah—the dust of the lotus feet; abhisekam—smearing all over the body.

My dear King Rahugana, unless one has the opportunity to smear his entire body with the dust of the lotus feet of great devotees, one cannot realize the Absolute Truth. One cannot realize the Absolute Truth simply by observing celibacy [brahmacarya], strictly following the rules and regulations of householder life, leaving home as a vanaprastha, accepting sannyasa, or undergoing severe penances in winter by keeping oneself submerged in water or surrounding oneself in summer by fire and the scorching heat of the sun. There are many other processes to understand the Absolute Truth, but the Absolute Truth is only revealed to one who has attained the mercy of a great devotee.

yatrottamasloka-gunanuvadah

Actual knowledge of transcendental bliss can be bestowed upon anyone by a pure devotee. Vedesu durlabham adurlabham atma-bhaktau [Bs. 5.33]. One cannot attain the perfection of spiritual life simply by following the directions of the Vedas. One has to approach a pure devotee: anyabhilasita-sunyam jnana-karmady-anavrtam [Madhya 19.167]. By the grace of such a devotee, one can understand the Absolute Truth, Krsna, and one’s relationship with Him. A materialistic person sometimes thinks that simply by executing pious activities and remaining at home one can understand the Absolute Truth. That is denied in this verse. Nor can one understand the Absolute Truth simply by observing the rules and regulations of brahmacarya (celibacy). One only has to serve the pure devotee. That will help one understand the Absolute Truth without fail.

SB5.12.13

TEXT 13

prastuyate gramya-katha-vighatah

nisevyamano ’nudinam mumuksor

matim satim yacchati vasudeve

yatra—in which place (in the presence of exalted devotees); uttama-sloka-guna-anuvadah—discussion of the pastimes and glories of the Supreme Personality of Godhead; prastuyate—is presented; gramya-katha-vighatah—due to which there is no chance of talking of worldly matters; nisevyamanah—being heard very seriously; anudinam—day after day; mumuksoh—of persons who are very serious about getting out of material entanglement; matim—meditation; satim—pure and simple; yacchati—is turned; vasudeve—unto the lotus feet of Lord Vasudeva.

Who are the pure devotees mentioned here? In an assembly of pure devotees, there is no question of discussing material subjects like politics and sociology. In an assembly of pure devotees, there is discussion only of the qualities, forms and pastimes of the Supreme Personality of Godhead. He is praised and worshiped with full attention. In the association of pure devotees, by constantly hearing such topics respectfully, even a person who wants to merge into the existence of the Absolute Truth abandons this idea and gradually becomes attached to the service of Vasudeva.

The symptoms of pure devotees are described in this verse. The pure devotee is never interested in material topics. Sri Caitanya Mahaprabhu has strictly prohibited His devotees to talk about worldly matters. Gramya-varta na kahibe: one should not indulge in talking unnecessarily about news of the material world. One should not waste time in this way. This is a very important feature in the life of a devotee. A devotee has no other ambition than to serve Krsna, the Supreme Personality of Godhead. This Krsna consciousness movement was started to engage people twenty-four hours daily in the service of the Lord and in His glorification. The students in this institution engage in the cultivation of Krsna consciousness from five in the morning to ten at night. They actually have no opportunity to waste their time unnecessarily by discussing politics, sociology and current events. These will go their own way. A devotee is concerned only with serving Krsna positively and seriously.

SB5.12.14

TEXT 14

aham pura bharato nama raja

vimukta-drsta-sruta-sanga-bandhah

aradhanam bhagavata ihamano

mrgo ’bhavam mrga-sangad dhatarthah

aham—I; pura—formerly (in my previous birth); bharatah nama raja—a King named Maharaja Bharata; vimukta—liberated from; drsta-sruta—by experiencing personally through direct association, or by getting knowledge from the Vedas; sanga-bandhah—bondage by association; aradhanam—the worship; bhagavatah—of the Supreme Personality of Godhead, Vasudeva; ihamanah—always performing; mrgah abhavam—I became a deer; mrga-sangat—because of my intimate association with a deer; hata-arthah—having neglected the regulative principles in the discharge of devotional service.

In a previous birth I was known as Maharaja Bharata. I attained perfection by becoming completely detached from material activities through direct experience, and through indirect experience I received understanding from the Vedas. I was fully engaged in the service of the Lord, but due to my misfortune, I became very affectionate to a small deer, so much so that I neglected my spiritual duties. Due to my deep affection for the deer, in my next life I had to accept the body of a deer.

The incident herein described is very significant. In a previous verse it is stated, vina mahat-pada-rajo-’bhisekam: one cannot attain perfection without smearing the dust from the lotus feet of an exalted devotee on his head. If one always follows the orders of the spiritual master, there is no question of falling down. As soon as a foolish disciple tries to overtake his spiritual master and becomes ambitious to occupy his post, he immediately falls down. Yasya prasadad bhagavat-prasado yasyaprasadan na gatih kuto ’pi **. If the spiritual master is considered an ordinary man, the disciple surely loses his chance to advance further. Despite a very rigid life in devotional service, Bharata Maharaja did not consult a spiritual master when he became overly attached to a deer. Consequently he became strongly attached to the deer, and, forgetting his spiritual routine, he fell down.

SB5.12.15

TEXT 15

sa mam smrtir mrga-dehe ’pi vira

krsnarcana-prabhava no jahati

atho aham jana-sangad asango

visankamano ’vivrtas carami

sa—that; mam—me; smrtih—remembrance of the activities of my previous life; mrga-dehe—in the body of a deer; api—although; vira—O great hero; krsna-arcana-prabhava—which appeared because of the influence of sincere service to Krsna; no jahati—did not leave; atho—therefore; aham—I; jana-sangat—from the association of ordinary men; asangah—completely detached; visankamanah—being afraid; avivrtah—unobserved by others; carami—I go here and there.

My dear heroic King, due to my past sincere service to the Lord, I could remember everything of my past life even while in the body of a deer. Because I am aware of the falldown in my past life, I always keep myself separate from the association of ordinary men. Being afraid of their bad, materialistic association, I wander alone unnoticed by others.

tasman naro ’sanga-susanga-jata-

In Bhagavad-gita it is said: svalpam apy asya dharmasya (Bg. 2.40). It is certainly a great fall to go from human life to animal life, but in the case of Bharata Maharaja or any devotee, devotional service to the Lord never goes in vain. As stated in Bhagavad-gita (Bg. 8.6): yam yam vapi smaran bhavam tyajaty ante kalevaram. At the time of death, by nature’s law the mind is absorbed in a certain type of thinking. This may lead one to animal life, yet for a devotee there is no loss. Even though Bharata Maharaja received the body of a deer, he didn’t forget his position. Consequently, in the body of a deer he was very careful to remember the cause of his downfall. As a result, he was given a chance to be born in a family of very pure brahmanas. Thus his service to the Lord never went in vain.

SB5.12.16

TEXT 16

jnanasinehaiva vivrkna-mohah

harim tad-iha-kathana-srutabhyam

labdha-smrtir yaty atiparam adhvanah

tasmat—for this reason; narah—every person; asanga—by detachment from the association of worldly people; su-sanga—by the association of devotees; jata—produced; jnana-asina—by the sword of knowledge; iha—in this material world; eva—even; vivrkna-mohah—whose illusion is completely cut to pieces; harim—the Supreme Personality of Godhead; tad-iha—of His activities; kathana-srutabhyam—by the two processes of hearing and chanting; labdha-smrtih—the lost consciousness is regained; yati—achieves; atiparam—the ultimate end; adhvanah—of the path back home, back to Godhead.

Simply by associating with exalted devotees, anyone can attain perfection of knowledge and with the sword of knowledge can cut to pieces the illusory associations within this material world. Through the association of devotees, one can engage in the service of the Lord by hearing and chanting [sravanam kirtanam]. Thus one can revive his dormant Krsna consciousness and, sticking to the cultivation of Krsna consciousness, return home, back to Godhead, even in this life.