View source for In the SB there is a statement about the Absolute Truth, what is the Absolute Truth. That it is stated,"Those who are actually in knowledge of the Absolute Truth, they speak of the Absolute Truth in this way." Advaya-jnanam: nondual. There is no duality

<div id="compilation">
<div id="facts">
{{terms|"In the Śrīmad-Bhāgavatam there is a statement about the Absolute Truth, what is the Absolute Truth. That it is stated, Absolute . . . vadanti tat tattva-vidas tattvam (SB 1.2.11). "Those who are actually in knowledge of the Absolute Truth, they speak of the Absolute Truth in this way." What is that? Advaya-jñānam: nondual. There is no duality"}}
{{notes|}}
{{compiler|Soham}}
{{complete|ALL}}
{{first|2023-02-07T11:00:43Z}}
{{last|2023-02-07T11:00:43Z}}
{{totals_by_section|BG=0|SB=0|CC=0|OB=0|Lec=1|Con=0|Let=0}}
{{total|1}}
{{toc right}}
[[Category:Srimad-Bhagavatam (Bhagavata Purana)]]
[[Category:There Is]]
[[Category:Statements about God]]
[[Category:What is the Absolute Truth]]
[[Category:It Is Stated]]
[[Category:Those Who Are]]
[[Category:Actually]]
[[Category:Knowledge of Absolute Truth]]
[[Category:Speaking about God]]
[[Category:In This Way]]
[[Category:Nondual]]
[[Category:There Is No]]
[[Category:Pages Needing Audio - SOHAM]]
</div>
<div id="section">
<h2>Lectures</h2>
</div>
<div id="sub_section">
<h3>General Lectures</h3>
</div>
<div class="quote">
<div class="quote_heading">
Nirviśeṣa-brahman—Brahman realization without any distinction. This realization of Brahman, impersonal realization, is the beginning of self-realization. That is not final, or ultimate. In the Śrīmad-Bhāgavatam there is a statement about the Absolute Truth, what is the Absolute Truth. That it is stated, Absolute . . . vadanti tat tattva-vidas tattvam (SB 1.2.11). "Those who are actually in knowledge of the Absolute Truth, they speak of the Absolute Truth in this way." What is that? Advaya-jñānam: nondual. There is no duality. Although there is variety, but there is no duality.
</div>

<div class="quote_link">
[[Vanisource:690926 - Lecture - London|690926 - Lecture - London]]
</div>
<div class="text">
So Paramātmā and ātmā, or God and Godhead, the Supreme Godhead or Supreme God. So we cannot place everyone on the same level. That is nonsense. As in this world we see that you are richer than me, and somebody is richer than you, and somebody is richer than somebody else . . . you go on finding out who is the richest, then you'll come to God. You cannot find anyone in this material world as the richest of all. No.

Somebody will come who is richer than him, and somebody will come out who is, I mean to say, poorer than him. Any position you stand, you'll find somebody greater and somebody lesser. Even in the lowest stage of life also, you'll find somebody is lesser. In any capacity, either in richness or in knowledge or in beauty or in strength—in so many things we have got.

So everyone cannot be placed on the same level, not only materially, but also spiritually. If you say that, "This higher status, lower status are calculated in the material world—in the spiritual world there is no such distinction," that is partially true. In the spiritual world there is no such distinction, but that spiritual distinction is not exactly like material distinction. That distinction is of consciousness, varieties of consciousness. That distinction.

So in the higher status of life, when this distinction is not recognized or cannot be understood, that is called impersonal status, Brahman. Nirviśeṣa-brahman—Brahman realization without any distinction. This realization of Brahman, impersonal realization, is the beginning of self-realization. That is not final, or ultimate. In the Śrīmad-Bhāgavatam there is a statement about the Absolute Truth, what is the Absolute Truth. That it is stated, Absolute . . . vadanti tat tattva-vidas tattvam ([[Vanisource:SB 1.2.11|SB 1.2.11]]). "Those who are actually in knowledge of the Absolute Truth, they speak of the Absolute Truth in this way." What is that? Advaya-jñānam: nondual. There is no duality. Although there is variety, but there is no duality.

Here in the material world, as soon as there is variety, there is duality. But in the spiritual world, there is variety, but there is no duality. How is that? There is crude example. Many, you can try to understand. Just like this sun. You are seeing every day, sun. Now the sun means there are three division: the sunlight, sunshine; the sun globe; and the sun deity. Don't think in the sun planet there is no living entity. That is a wrong conception.

As in this planet there are living entities, similarly, in the sun planet also, there are living entities, but their bodies are differently constructed. Just like your body is differently constructed—you cannot remain in the water. But the fishes, the aquatics, they can remain in the water. It is the question of construction of the body. But you cannot say that, "Because I cannot live in the water, therefore nobody can live in the water." That is nonsense. This is nonsense.

So they . . . our scientists are so-called nonsense only. They say: "No, there cannot be any existence of living entity in the moon pla . . . moon planet or sun planet." They say like that. But our Vedic literature does not say like that. Living entities . . . it is said, sarva-gaḥ. They can go anywhere, and they can live anywhere. Sarva-gaḥ. Sarva means all; gaḥ means going. You can go. Just like here in London city, you are sitting here, you can go any other part, similarly, you can go any other part of the universe or any other part of God's creation.
</div>
</div>
</div>