View source for Who has seen the Absolute Truth, they are called tattva-darsi. The tattva means the Absolute Truth, the spirit whole. The spirit whole is realized in three features. That is described in the Srimad-Bhagavatam, vadanti tat tattva-vidas tattvam

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{{terms|"Who has seen the Absolute Truth, they are called tattva-darśī. The tattva means the Absolute Truth, the spirit whole. The spirit whole is realized in three features. That is described in the Śrīmad-Bhāgavatam, vadanti tat tattva-vidas tattvam"}}
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{{compiler|Nabakumar}}
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[[Category:One Who Has Seen the Truth]]
[[Category:Absolute Truth]]
[[Category:They Are]]
[[Category:Is Called...]]
[[Category:Tattva-darsi]]
[[Category:Tattva Means]]
[[Category:Meaning of Sanskrit Words]]
[[Category:Spirit]]
[[Category:Whole]]
[[Category:Realizing God]]
[[Category:Three]]
[[Category:Features]]
[[Category:Described in the Srimad-Bhagavatam]]
[[Category:Pages Needing Audio - NABAKUMAR]]
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<h2>Lectures</h2>
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<h3>Bhagavad-gita As It Is Lectures</h3>
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We are discussing about the soul and the body for the last four days. Now it is being concluded—not concluded; further informed—that tattva-darśibhiḥ. Tattva means the Absolute Truth. Who has seen the Absolute Truth, they are called tattva-darśī. The tattva means the Absolute Truth, the spirit whole. The spirit whole is realized in three features. That is described in the Śrīmad-Bhāgavatam, vadanti tat tattva-vidas tattvam (SB 1.2.11): "Those who are actually realized of the Absolute Truth, they say that the Absolute Truth is realized in three features." The brahmeti, bhagavān iti. . . brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11): "Absolute Truth is realized in three features: Brahman, Paramātmā and Bhagavān." Brahman is the impersonal feature, Paramātmā is the localized feature and Bhagavān is the personal feature.
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[[Vanisource:750216 - Lecture BG 02.16 - Mexico|750216 - Lecture BG 02.16 - Mexico]]
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:nāsato vidyate bhāvo
:nābhāvo vidyate sataḥ
:ubhayor api dṛṣṭo 'ntas
:tv anayos tattva-darśibhiḥ 
:([[Vanisource:BG 2.16 (1972)|BG 2.16]])
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So we are discussing about the soul and the body for the last four days. Now it is being concluded—not concluded; further informed—that tattva-darśibhiḥ. Tattva means the Absolute Truth. Who has seen the Absolute Truth, they are called tattva-darśī. The tattva means the Absolute Truth, the spirit whole. The spirit whole is realized in three features. That is described in the Śrīmad-Bhāgavatam, vadanti tat tattva-vidas tattvam ([[Vanisource:SB 1.2.11|SB 1.2.11]]): "Those who are actually realized of the Absolute Truth, they say that the Absolute Truth is realized in three features." The brahmeti, bhagavān iti. . . brahmeti paramātmeti bhagavān iti śabdyate ([[Vanisource:SB 1.2.11|SB 1.2.11]]): "Absolute Truth is realized in three features: Brahman, Paramātmā and Bhagavān." Brahman is the impersonal feature, Paramātmā is the localized feature and Bhagavān is the personal feature.

So in the first stage. . . Just like the example we have given many times that the sunshine, sun globe and the sun-god. We are, every one of us, experienced what is sunshine. That means the sun, the sunshine and sun globe. . . sun globe, the sunshine and sun-god, although it is one, the sunshine portion we can easily understand. But nobody of us has gone to the sun globe. Therefore there cannot be any direct perception of the sun globe. Rather, if we attempt to go to the sun globe, on the way we shall be finished. But the sun globe is not different from the sunshine. And still, the sunshine is not the sun globe. Being in the sunshine, you cannot say that you have seen the sun globe. You can simply understand that it is of the same quality, namely, as the sunshine has light and heat, the sun globe has also light and heat. So although the quality is the same, the quantity is different. The temperature in the sun globe is very, very high. Similarly, tattva, the Absolute Truth, the first realization is impersonal Brahman. That can be realized by ordinary man—not ordinary man; a little advanced can understand what is the sunshine. But to have experience of the sunshine, we can put some theories, but directly it cannot be experienced. So again, within the sun globe there is the predominating deity, sun-god. Actually the heat and light is coming from the body of the sun-god. So those who are expert in studying the sun: the sun-god, the sun globe and the sunshine—this is an example—similarly, there is possibility of understanding God, His Paramātmā feature, all-pervading feature, as well as His Brahman feature.

So here it is said that na asataḥ vidyate bhāvaḥ. Asataḥ means that which does not exist forever. Just like our this body. It will not exist forever. Everyone knows it. Everyone knows that this body will be finished. And to finish the body. . . Suppose if somebody comes immediately with some weapon, and if he says, "I shall finish your body," so immediately we shall be facing some danger. But it is known to us that this body will be finished. That means the danger is ahead. I may meet the danger. . . Today or tomorrow or hundred years after, the danger is awaiting. So what we are going to stop the danger? That is intelligence. A cat and dog, an animal, cannot protect them from the danger of death. But a human being, they also try to. . . Animals, they also try to save themself from danger, but they cannot do very nicely, but a human being tries and can stop. So every intelligent person should know that "The danger is there. I do not want that danger. Then how to stop it?" That is intelligence. So if we do not try to stop the danger, then we are not better than the animal.
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