The Non-Dual Nature of Absolute Knowledge

In the material world, knowledge is always relative and dualistic, heavily dependent on the imperfect perception of our senses. However, Śrīla Prabhupāda teaches that absolute knowledge transcends all mundane distinctions. It is not a theoretical concept, but the supreme reality of the Supreme Personality of Godhead. By understanding the non-dual nature of Kṛṣṇa, a sincere soul can easily cross over the ocean of illusion, stepping out of mental speculation and into the eternal bliss of direct spiritual association.

Three Features of the Absolute

When philosophers search for the truth, they often conclude that absolute knowledge must be a formless, impersonal energy. Śrīla Prabhupāda thoroughly corrects this monistic misconception. He explains that absolute knowledge consists of three progressive features: Brahman (the impersonal effulgence), Paramātmā (the localized Supersoul), and ultimately Bhagavān (the Supreme Personality of Godhead). Because Govinda is the source of everything, realizing Him as Bhagavān is the highest and most complete platform of absolute knowledge.

• Absolute knowledge consists of Brahman, Paramatma and Bhagavan. This conclusion is not the same as that of the monists.
• One who knows the Supreme Personality of Godhead surpasses realization of both Brahman and Paramatma because Bhagavan is the ultimate platform of absolute knowledge.
• The Bhagavad-gita (14.27) clearly mentions that the impersonal Brahman is dependent upon Govinda. That is the real conception of absolute knowledge.
• Brahman, who is greater than the greatest, is the Supreme Personality of Godhead. He is full in six opulences, and therefore He is the reservoir of ultimate truth and absolute knowledge.

The Non-Dual Nature of Kṛṣṇa

In the material world, a person is different from their name; calling out for water will not quench your thirst. However, Śrīla Prabhupāda reveals that in the realm of absolute knowledge, there is absolutely no difference between Kṛṣṇa and His name, form, fame, or instructions. Because the Lord is absolute, chanting His holy name or worshiping His deity form means directly associating with Him. To think that His name or form is separate from Him demonstrates a complete lack of absolute knowledge.

• Anything about Krsna is Krsna. This is called absolute knowledge. So either you chant the Krsna's name or you worship Krsna's form - everything is Krsna.
• It is quite possible to have His association simply by following His instruction because the Lord and His instruction and the Lord and His name, fame, attributes and paraphernalia are all identical with Him, being absolute knowledge.
• In this material world, the holy name of Visnu is all-auspicious. Visnu's name, form, qualities and pastimes are all transcendental, absolute knowledge.
• One who wants to separate the Lord’s absolute name, form and qualities from the Lord Himself must be understood to be lacking in absolute knowledge.

Emerging from the Illusion of Māyā

The fundamental problem for the conditioned soul is a lack of proper consciousness. Śrīla Prabhupāda defines māyā (illusion) simply as the lack of absolute knowledge. When we view the world through a material lens, we are trapped by duality, trying to enjoy things independent of God. However, as soon as a person becomes situated in absolute knowledge, this false, material conception of life is instantly removed, and the original, pure function of the spirit soul is successfully revived.

• The lack of absolute knowledge is called maya. One who is not Krsna conscious is ruled by the spell of maya under the control of a duality in knowledge.
• Bhagavan, the Supreme Personality of Godhead, beyond the sense perception. This impersonal concept of the Absolute Truth is in negation of the material duality. But that is not absolute knowledge. Absolute knowledge is that when we reach bhagavantam adhoksajam.
• As soon as one is situated in absolute knowledge, his material conception of life is removed, or he emerges from a false conception of life. Thus the function of the pure soul is revived in spiritual realization.
• Although He (omkara) has no material form, He is unlimitedly expanded, and He has unlimited form. By understanding omkara one can become free from the duality of the material world and attain absolute knowledge.

Receiving Knowledge Through Paramparā

Because human beings are equipped with imperfect senses, Śrīla Prabhupāda strictly warns against trying to understand the Absolute Truth through mental speculation. Absolute knowledge cannot be manufactured in the relative world; it must descend through the authorized paramparā (disciplic succession). By humbly hearing directly from Kṛṣṇa in the Bhagavad-gītā, or from the great ācāryas who perfectly represent Him, the sincere seeker can easily grasp the ultimate truth without error.

• Evam parampara. So absolute knowledge can be achieved when we hear from the Absolute. No person in the relative world can inform us about the absolute knowledge. That is not possible.
• You cannot speculate about the absolute knowledge because our senses are imperfect. How we can speculate or come to the right conclusion? That is not possible.
• The Seventh Chapter of Bhagavad-gita is giving us some hint about the absolute world, absolute knowledge. How that knowledge can be attained, that is being spoken by the Absolute, Supreme Person, Krsna. Krsna is the Absolute Supreme Person.
• Indian civilization is carried on the advice of the acarya-sampradaya. So all the acaryas like Sankaracarya, Ramanujacarya, Madhvacarya, they all accept Krsna as the Absolute Truth. So when we hear from Krsna, then we get absolute knowledge.

The Bliss of the Spiritual Realm

The realization of absolute knowledge completely transforms how one experiences existence. Śrīla Prabhupāda explains that in the spiritual world, because everything is absolute, there is no qualitative difference between the master and the servant; a sweeper in the temple and the priest worshiping the deity are on the same absolute platform of devotional service. By meditating on the unlimited Supreme Lord, the pure devotee remains situated in constant, transcendental bliss.

• Each and every one of the countless universes is full of innumerable planets with different constitutions and atmospheres. All these come from the unlimited nondual Brahman, or Complete Whole, which exists in absolute knowledge.
• In the material world there is difference between a sweeper and a cook; in the spiritual world a person who sweeps the temple and a person who worships in the temple are all the same. That is absolute knowledge.
• One who has acquired absolute knowledge and who always meditates on the Absolute Truth, knowledge, the unlimited and the Brahman effulgence, thus keeping himself in transcendental bliss, is called Ananda-brahmacari.
• The actual position is that the Lord can measure it (spiritual happiness), but the happiness in the Lord is also identical with the Lord on account of absolute knowledge.

Conclusion

The ultimate goal of human life is not merely to improve our temporary material conditions, but to bring our consciousness back to sanity through absolute knowledge. As Śrīla Prabhupāda repeatedly emphasizes, we must change the temper of our minds from matter to spirit. Even for those who are not philosophically advanced, Kṛṣṇa kindly exhibits His transcendental pastimes so that anyone who simply hears, chants, and thinks of Him can attain full benefit and associate with the Supreme Lord constantly.

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