View source for On this planet (Janaloka), great sages and saintly persons live, and they once discussed the same point regarding the understanding of Brahman and His real identity

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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Krsna_The_Supreme_Personality_of_Godhead" class="sub_section" sec_index="4" parent="Other_Books_by_Srila_Prabhupada" text="Krsna, The Supreme Personality of Godhead"><h3>Krsna, The Supreme Personality of Godhead</h3>
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<div id="KB87_0" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="91" link="KB 87" link_text="Krsna Book 87">
<div class="heading">After offering his respects to Nārāyaṇa Ṛṣi, Nārada asked Him exactly the same question King Parīkṣit asked Śukadeva Gosvāmī. Then the Ṛṣi answered by following in the footsteps of His predecessors. He narrated a story of how the same question had been discussed on the planet known as Janaloka, which is above the Svargaloka planets, such as the moon and Venus. On this planet, great sages and saintly persons live, and they once discussed the same point regarding the understanding of Brahman and His real identity.
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<span class="link">[[Vanisource:KB 87|Krsna Book 87]]: </span><div style="display: inline;" class="text"><p style="display: inline;">King Parīkṣit inquired from Śukadeva Gosvāmī about a very important topic in understanding transcendental subject matter. His question was, "Since Vedic knowledge generally deals with the subject matter of the three qualities of the material world, how then can it approach the subject matter of transcendence, which is beyond the approach of the three material modes? Since the mind is material and the vibration of words is a material sound, how can the Vedic knowledge, expressing by material sound the thoughts of the material mind, approach transcendence? Description of a subject matter necessitates describing its source of emanation, its qualities and its activities. Such description can be possible only by thinking with the material mind and by vibrating material words. Brahman, or the Absolute Truth, has no material qualities, but our power of speaking does not go beyond the material qualities. How then can Brahman, the Absolute Truth, be described by your words? I do not see how it is possible to understand transcendence from such expressions of material sound."</p>
<p>The purpose of King Parīkṣit's inquiry was to ascertain from Śukadeva Gosvāmī whether the Vedas ultimately describe the Absolute Truth as impersonal or as personal. Understanding of the Absolute Truth progresses in three features—impersonal Brahman, Paramātmā localized in everyone's heart, and, at last, the Supreme Personality of Godhead, Kṛṣṇa.</p>
<p>The Vedas deal with three departments of activities. One is called karma-kāṇḍa, or activities under Vedic injunction, which gradually purify one to understand his real position; the next is jñāna-kāṇḍa, the process of understanding the Absolute Truth by speculative methods; and the third is upāsanā-kāṇḍa, or worship of the Supreme Personality of Godhead and sometimes of the demigods also. The worship of the demigods recommended in the Vedas is ordered with the understanding of the demigods' relationship to the Personality of Godhead. The Supreme Personality of Godhead has many parts and parcels; some are called svāṁśas, or His personal expansions, and some are called vibhinnāṁśas, the living entities. All such expansions, both svāṁśas and vibhinnāṁśas, are emanations from the original Personality of Godhead. Svāṁśa expansions are called viṣṇu-tattva, whereas the vibhinnāṁśa expansions are called jīva-tattva. The different demigods are jīva-tattva. The conditioned souls are generally put into the activities of the material world for sense gratification; therefore, as stated in the Bhagavad-gītā, to regulate those who are very much addicted to different kinds of sense gratification, the worship of demigods is sometimes recommended. For example, for persons very much addicted to meat-eating, the Vedic injunction recommends that after worshiping the form of goddess Kālī and sacrificing a goat (not any other animal) under karma-kāṇḍa regulation, the worshipers may be allowed to eat meat. The idea is not to encourage one to eat meat but to allow one who insists on eating meat to eat it under certain restricted conditions. Therefore, worship of the demigods is not worship of the Absolute Truth, but by worshiping the demigods one gradually comes to accept the Supreme Personality of Godhead in an indirect way. This indirect acceptance is described in the Bhagavad-gītā as avidhi. Avidhi means "not bona fide." Since demigod worship is not bona fide, the impersonalists stress concentration on the impersonal feature of the Absolute Truth. King Parīkṣit's question was, Which is the ultimate target of Vedic knowledge—this concentration on the impersonal feature of the Absolute Truth or concentration on the personal feature? After all, both the impersonal and the personal feature of the Supreme Lord are beyond our material conception. The impersonal feature of the Absolute, the Brahman effulgence, is but the rays of the personal body of Kṛṣṇa. These rays of the personal body of Kṛṣṇa are cast all over the creation of the Lord, and the portion of the effulgence which is covered by the material cloud is called the created cosmos of the three material qualities—sattva, rajas and tamas. How can persons who are within this clouded portion, called the material world, conceive of the Absolute Truth by the speculative method?</p>
<p>In answering King Parīkṣit's question, Śukadeva Gosvāmī replied that the Supreme Personality of Godhead has created the mind, senses and living force of the living entity for the purpose of sense gratification and transmigration from one kind of body to another, as well as for the purpose of allowing liberation from the material conditions. In other words, one can utilize the senses, mind and living force for sense gratification and transmigration from one body to another or for the matter of liberation. The Vedic injunctions are there just to give the conditioned souls the chance for sense gratification under regulative principles, and thereby also to give them the chance for promotion to higher conditions of life; ultimately, if the consciousness is purified, one comes to his original position and goes back home, back to Godhead.</p>
<p>The living entity is intelligent. One therefore has to utilize his intelligence over the mind and the senses. When the mind and senses are purified by the proper use of intelligence, then the conditioned soul is liberated; otherwise, if the intelligence is not properly utilized in controlling the senses and mind, the conditioned soul continues to transmigrate from one kind of body to another simply for sense gratification. Another point clearly stated in the answer of Śukadeva Gosvāmī is that it is the mind, senses and intelligence of the individual living entity that the Lord created. It is not stated that the living entities themselves were ever created. Just as the shining particles of the sun's rays always exist with the sun, the living entities exist eternally as parts and parcels of the Supreme Personality of Godhead. But just as the sun rays are sometimes covered by a cloud, which is created by the sun, so the conditioned souls, although eternally existing as parts of the Supreme Lord, are sometimes put within the cloud of the material concept of life, in the darkness of ignorance. The whole Vedic process is to alleviate that darkened condition. Ultimately, when the senses and mind of the conditioned being are fully purified, he comes to his original position, called Kṛṣṇa consciousness, and that is liberation.</p>
<p>In the Vedānta-sūtra, the first sūtra, or code, questions about the Absolute Truth. Athāto brahma jijñāsā: What is the nature of the Absolute Truth? The next sūtra answers that the nature of the Absolute Truth is that He is the origin of everything. Whatever we experience, even in this material condition of life, is but an emanation from Him. The Absolute Truth created the mind, senses and intelligence. This means that the Absolute Truth is not without mind, intelligence and senses. In other words, He is not impersonal. The very word created means that He has transcendental intelligence. For example, when a father begets a child, the child has senses because the father also has senses. The child is born with hands and legs because the father also has hands and legs. Sometimes it is said that man is made after the image of God. The Absolute Truth is therefore the Supreme Personality, with transcendental mind, senses and intelligence. When one's mind, intelligence and senses are purified of material contamination, one can understand the original feature of the Absolute Truth as a person.</p>
<p>The Vedic process is to promote the conditioned soul gradually from the mode of ignorance to the mode of passion, and from the mode of passion to the mode of goodness. In the mode of goodness there is sufficient light for understanding things as they are. For example, from earth a tree grows, and from the wood of the tree, fire is ignited. In that igniting process we first of all find smoke, and the next stage is heat, and then fire. When there is actually fire, we can utilize it for various purposes; therefore, fire is the ultimate goal. Similarly, in the gross material stage of life the quality of ignorance is very prominent. Dissipation of this ignorance takes place in the gradual progress of civilization from the barbarian stage to civilized life, and when one comes to the stage of civilized life he is said to be in the mode of passion. In the barbarian stage, or in the mode of ignorance, the senses are gratified in a very crude way, whereas in the mode of passion, or in civilized life, the senses are gratified in a polished manner. But when one is promoted to the mode of goodness, one can understand that the senses and the mind are engaged in material activities only due to being covered by perverted consciousness. When this perverted consciousness is gradually transformed into Kṛṣṇa consciousness, then the path of liberation is opened. So it is not that one is unable to approach the Absolute Truth by the senses and the mind. The conclusion is, rather, that the senses, mind and intelligence in the gross stage of contamination cannot appreciate the nature of the Absolute Truth, but when purified, the senses, mind and intelligence can understand what the Absolute Truth is. The purifying process is called devotional service, or Kṛṣṇa consciousness.</p>
<p>In the Bhagavad-gītā it is clearly stated that the purpose of Vedic knowledge is to understand Kṛṣṇa, and that Kṛṣṇa is understood by devotional service, beginning with the process of surrender. As stated in the Bhagavad-gītā, one has to think of Kṛṣṇa always, one has to render loving service to Kṛṣṇa always, and one always has to worship and bow down before Kṛṣṇa. By this process only can one enter into the kingdom of God, without any doubt.</p>
<p>One who is enlightened in the mode of goodness by the process of devotional service is freed from the modes of ignorance and passion. In answering King Parīkṣit's question, Śukadeva Gosvāmī used the word ātmane, which indicates the stage of brahminical qualification in which one is allowed to study the Vedic scriptures known as the Upaniṣads. The Upaniṣads describe in different ways the transcendental qualities of the Supreme Lord. The Absolute Truth, the Supreme Lord, is called nirguṇa. That does not mean He has no qualities. It is only because He has qualities that the conditioned living entities can have qualities. The purpose of studying the Upaniṣads is to understand the transcendental qualities of the Absolute Truth, as opposed to the material qualities of ignorance, passion and goodness. That is the way of Vedic understanding. Great sages like the four Kumāras, headed by Sanaka, followed these principles of Vedic knowledge and came gradually from impersonal understanding to the platform of personal worship of the Supreme Lord. It is therefore recommended that we must follow the great personalities. Śukadeva Gosvāmī is also one of the great personalities, and his answer to the inquiry of Mahārāja Parīkṣit is authorized. One who follows in the footsteps of such great personalities surely walks very easily on the path of liberation and ultimately goes back home, back to Godhead. That is the way of perfecting this human form of life.</p>
<p>Śukadeva Gosvāmī continued to speak to Parīkṣit Mahārāja. "My dear King," he said, "in this regard I shall narrate a nice story. This story is important because it is in connection with Nārāyaṇa, the Supreme Personality of Godhead. This narration is a conversation between Nārāyaṇa Ṛṣi and the great sage Nārada." Nārāyaṇa Ṛṣi still resides in Badarīkāśrama and is accepted as an incarnation of Nārāyaṇa. Badarīkāśrama is situated in the northernmost part of the Himalayan Mountains and is always covered with snow. Religious Indians still go to visit this place during the summer season, when the snowfall is not very severe.</p>
<p>Once when Nārada, the great devotee and ascetic among the demigods, was traveling among different planets, he desired to meet the ascetic Nārāyaṇa personally in Badarīkāśrama and offer Him respects. This great sage incarnation of Godhead, Nārāyaṇa Ṛṣi, has been undergoing great penances and austerities from the very beginning of the creation to teach the inhabitants of Bhārata-varṣa how to attain the highest perfectional stage of going back to Godhead. His austerities and penances are exemplary practices for the human being. The incarnation of God Nārāyaṇa Ṛṣi was sitting among many devotees in the village known as Kalāpa-grāma. Of course, these were not ordinary sages sitting with Him, and the great sage Nārada also appeared there. After offering his respects to Nārāyaṇa Ṛṣi, Nārada asked Him exactly the same question King Parīkṣit asked Śukadeva Gosvāmī. Then the Ṛṣi answered by following in the footsteps of His predecessors. He narrated a story of how the same question had been discussed on the planet known as Janaloka, which is above the Svargaloka planets, such as the moon and Venus. On this planet, great sages and saintly persons live, and they once discussed the same point regarding the understanding of Brahman and His real identity.</p>
<p>The great sage Nārāyaṇa began to speak. "My dear Nārada," He said, "I shall tell you a story which took place long, long ago. There was a great meeting of the denizens of the heavenly planets, and almost all the important brahmacārīs, such as the four Kumāras—Sanandana, Sanaka, Sanātana and Sanat-kumāra—attended. Their discussion was on the subject matter of understanding the Absolute Truth, Brahman. You were not present at that meeting because you had gone to see My expansion Aniruddha, who lives on the island of Śvetadvīpa. In this meeting, all the great sages and brahmacārīs very elaborately discussed the point about which you have asked Me, and their discussion was very interesting. It was so delicate that even the Vedas were unable to answer the intricate questions raised."</p>
<p>Nārāyaṇa Ṛṣi told Nāradajī that the same question Nāradajī had raised had been discussed in that meeting on Janaloka. This is the way of understanding through the paramparā, or disciplic succession. Mahārāja Parīkṣit questioned Śukadeva Gosvāmī, and Śukadeva Gosvāmī referred the matter to Nārada, who had in the same way questioned Nārāyaṇa Ṛṣi, who had put the matter to still higher authorities on the planet of Janaloka, where it was discussed among the great Kumāras—Sanātana, Sanaka, Sanandana and Sanat-kumāra. These four brahmacārīs, the Kumāras, are recognized scholars in the Vedas and other śāstras. Their unlimited volumes of knowledge, backed by austerities and penances, are exhibited by their sublime, ideal character. They are very amiable and gentle in behavior, and for them there is no distinction between friends, well-wishers and enemies. Being transcendentally situated, such personalities as the Kumāras are above all material considerations and are always neutral in respect to material dualities. In the discussions held among the four brothers, one of them, namely Sanandana, was selected to speak, and the other brothers became the audience to hear him.</p>
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