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The knowers of Truth declare that the ultimate Truth is “non-dual knowledge”. THAT itself is called Brahman (in Vedanta), Paramātmā or the supreme Self (by spiritualists) and Bhagavān or God (by the religious).

Harih Om Tat Sat. Jai Guru. Jai Guru. Śrīmad Bhāgavatam is considered to be a Pārama-hamsya Samhitā. A samhitā is a compendium on the subject it deals with. It has to be full on all accounts – in its findings, approaches, presentations, conclusions and arguments pertaining to the particular subject it deals with. It must give rise to comprehensive thought processes. While it presents different types of concepts, ideas and philosophies, the author, samhita-kāra will have one important thread or line of thinking which he wants to weave, emphasize, corroborate and confirm from various points of view. Then only it becomes a samhitā. Śrīmad Bhāgavatam is one such.

Wisdom is the theme

The theme of Śrīmad Bhāgavatam is clearly set forth right at the beginning of the text; it is jñāna, knowledge. True, everything is given a devotional touch. But what Śrīmad Bhāgavatam proposes to bring about is spiritual wisdom and wisdom alone.

यस्मिन् पारमहंस्यमेकममलं ज्ञानं परं गीयते – 12.13.18

In the whole of Śrīmad Bhāgavatam what is being sung is Jñāna.

But along with Jñāna, Śrīmad Bhāgavatam also deals with two other important aspects which are closely allied. One is bhakti (devotion) and the other is virakti (dispassion). Bhakti means devotion to the supreme Reality. That reality, Śrīmad Bhāgavatam repeatedly portrays and discusses as the very Self in each of us. And what is the Self? The Self is that Presence or power denoted by the term ‘I’, the first personal pronoun.

How knowledge is gained

All our interactional activities, as well as experiences, including wisdom, rest upon three important pronouns. One is I, the other is you, the third is ‘he, she, it or they’. Without these three identifications, no interaction, experience or knowledge can be had. The supreme Reality, Śrīmad Bhāgavatam as also other scriptures say, is the Presence that is denoted by the term ‘I’. Now the ‘I’ is a knowledge everyone has. What is that knowledge? Experience itself is knowledge.

I generally explain the process of gaining knowledge in a unique way. An experience, when it undergoes a mystic transformation, becomes knowledge and memory. ‘I’, to begin with, is a matter of experience. Everybody experiences himself or herself, and that experience becomes the knowledge ‘I’.

Devotion and dispassion

Śrīmad Bhāgavatam speaks about knowledge, jñāna, supported by and also allied with devotion. Devotion is the supreme Reality or the supreme Lord. What or who is this Lord? He or It is the Presence denoted by the term ‘I’. When you understand this, your devotion becomes your knowledge! In order to generate, cultivate, preserve and strengthen this knowledge and devotion, what else is essential? You need virakti, dispassion.

As much as you are devoted to God, so much you should also be having dispassion for the perishable things in the world, including your body. Bhakti, if not supported and corroborated by virakti, will not fruition; it will not grow at all. What does it mean? For bhakti to truly grow in the manner in which it should, you require knowledge. What knowledge? It is the knowledge of the Self! Hence, Śrīmad Bhāgavatam (11.2.43) uses the expression:

भक्तिर्विरक्तिर्भगवत्प्रबोधः ।

bhaktir-viraktir-bhagavat-prabodhaḥ

Bhakti, devotion to the Lord; viraktiḥ, dispassion to the world; bhagavat-prabodhaḥ, the knowledge and realization of God.

See how beautifully Śrīmad Bhāgavatam discusses and elaborates these three themes presenting a number of theories, arguments, dialogues, hymns etc. Don’t miss to note that these three themes are inter-allied.

Essence of all scriptures

How and in what manner does Śrīmad Bhāgavatam expound jñāna? Here you will find its subtle dexterity and elegance. Some eager listeners sitting around Sūta, the narrator, ask him a question. Sūta is one who has dedicated his life to the scriptures of the land right from the Vedas, including the Upanishads, itihāsas, sūtras, purāṇas, samhitās etc. He has read them all. So the people around him, a scholarly assembly, asked him, “Respectable Sir, you have read all the scriptures of our land, and your knowledge is paramount. We would like you to tell us, what exactly the essence of all the scriptures is.” Sūta had no problem at all. He simply presents the answer (1.2.11).

वदन्ति तत् त्तत्त्वविदः तत्त्वं यत् ज्ञानमद्वयम् ।

ब्रह्मेति परमात्मेति भगवानिति शब्द्यते ॥

The knowers of Truth declare that the ultimate Truth is “non-dual knowledge”. THAT itself is called Brahman (in Vedanta), Paramātmā or the supreme Self (by spiritualists) and Bhagavān or God (by the religious).

This is the answer. This is presented in Śrīmad Bhāgavatam right in the first portion. Sūta says: You have asked me, “What is the essence of all the scriptures and scriptural compositions in our country”. My answer is: Knowers of truth, tattva-vidaḥ, those people who are experts in the knowledge of supreme Truth, who are prepared to undergo the necessary ascetic life, discipline, virtue and austerity to gain this knowledge, have clearly said this.

Non-dual knowledge

My dear children, all of you must have very good imagination and sensitiveness to grasp this paramount point. The knowers of truth say what you are looking for! The essence of all the scriptures and allied texts is tattvam yat jñānam advayam. It is not matter or energy. It is not an existence, not an entity. Rather, it is a principle!

I wonder whether the word ‘principle’ is ample enough to translate the word tattva! Let it be called so! It is a tattva; not anything object-based. What is tattva? Tattva implies that which the mind and intelligence alone can grasp. Senses will not be able to penetrate that arena at all! Why? It is not a visible existence. It is a principle. What kind of principle? Yat jñānam advayam. It is knowledge that gives no room for ideas like two and many – advayam jñānam.

This is a great discovery of our land. What is that? When you probe into existence to find out the ultimate level or nature or constitution of existence, you find, the entire existence disappears; and you are lodged in a level of understanding, knowledge that gives no room for dual-consideration.

This is advayam jñānam – non-dual knowledge. A knowledge that never gives you a scope for dividing things into many, two or otherwise. This non-dual knowledge is spoken of differently as Brahman (supreme Reality) or Paramātmā and ‘I’. Bhagavān iti śabdyate. It is the same non-dual knowledge that is spoken of as Bhagavān, the supreme Lord Almighty. This is the message of Śrīmad Bhāgavatam.

Just imagine! People think that it is a Text on devotion. But in detail it discusses the knowledge and realization of the supreme Reality in the human mind and heart.

vadanti tat-tattva vidaḥ tattvam yat jñānam advayam
brahmeti paramātmeti bhagavān-iti śabdyate

I would like you to reflect upon this presentation.

Hariḥ Om Tat Sat. Jai Guru.

– Vicharasethu Nov 2024