“I shall now declare unto you in full this knowledge both phenomenal and noumenal, by knowing which there shall remain nothing further to be known.” (Lord Krishna, Bhagavad-gita, 7.2)

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ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषत: ।
यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते ॥

jñānaṁ te ’haṁ sa-vijñānam
idaṁ vakṣyāmy aśeṣataḥ
yaj jñātvā neha bhūyo ’nyaj
jñātavyam avaśiṣyate

“I recently came across the verse from Bhagavad-gita describing how rare it is for a person to even endeavor for perfection in realization, and how out of those who have achieved perfection hardly anyone knows the Supreme Lord in truth.

“It is a quick verse to read. I have come across it several times. The concepts never really stayed in my mind for too long. I get it. Spiritual life is difficult. We are lucky to be in the human form of body. We should endeavor for perfection, and so on.

“But if you think about it for a second, who is actually looking for an enduring truth? Everyone is mired in conditions. They are stuck in duality. My friend. My enemy. My preferences. My dislikes. My instant satisfaction. My dissatisfaction.

“They are so far away from the concept of the Absolute Truth that they cannot even see it. Then you mean to tell me that after making the decision for casting aside duality, they still barely have a chance at realizing what is to be known? What is the point, then?”

This is the landscape we deal with. These are the conditions at the moment. We can choose to complain. We can lament for an extended period of time. We can sit at home, depressed at the distant prospect of relief. We can feel pity for others, who have no idea that what they are chasing will never grant long-lasting satisfaction.

“There are various grades of men, and out of many thousands one may be sufficiently interested in transcendental realization to try to know what is the self, what is the body, and what is the Absolute Truth. Generally mankind is simply engaged in the animal propensities, namely eating, sleeping, defending and mating, and hardly anyone is interested in transcendental knowledge.” (Shrila Prabhupada, Bhagavad-gita, 7.3 Purport)

The other option is to feel fortunate and blessed that the information has been passed down to us. It has been carried forward by a trusted group of authority figures. They have somehow preserved the information in its original form.

We have the Sanskrit verses spoken by Shri Krishna. We can certainly run into misinterpretation, cheating, and bogus philosophy, but there is also access to the actual meaning, from those who serve Krishna in the same mood as the original recipient of the words, Arjuna.

It is a fact that everyone is looking for some kind of truth. They want validation in their various positions, but those positions keep changing. There is relative truth in the interests of a man, in the needs of a woman, in the aspirations of the student, in the chosen direction of the self-sufficient adult, and in the attention required for the elderly.

There is relative truth all over the place. These are based on conditions. One person loves the falling rain on a hot summer day. Another person hates it. One person benefits from the collapse of the world economy, while millions suffer because of it.

The Absolute Truth is not based on conditions. He can only be known through a specific kind of yoga, as well. If a person has achieved perfection in realizing the duality to relative truths, they still have further to go.

भक्त्या माम् अभिजानाति
यावान् यश् चास्मि तत्त्वतः
ततो मां तत्त्वतो ज्ञात्वा
विशते तद्-अनन्तरम्

bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram

“One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.” (Lord Krishna, Bhagavad-gita, 18.55)

This knowledge of the Absolute Truth is all-inclusive. It includes knowledge of the self and the body. That distinction between body and spirit is at the foundation of Vedic culture, but practically ignored within the realm of duality.

Rather, the truths based on conditions all relate to the body, which is temporary. That body also does not truly represent my identity. If I care only about the body, then I will only find truths which are relative. Once the conditions change, the previous truths which I lived by may no longer apply.

Whereas the Absolute Truth is relevant in every period of time and every location. The Absolute Truth is thus the highest knowledge. It is the most important truth to be known, and even if reaching perfection is difficult, it should not be avoided out of intimidation or fear.

In Closing:

No cause to fear,
That rare to be near.

At perfection’s feet,
Though after time to meet.

But everything to be gained,
Beyond duality attained.

Because the Absolute Truth seeking,
Through trusted authority reaching.

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Tags: bhagavad-gita, god, hare krishna, knowledge, poem, poems, poetry