Athato brahma jijnasa means
Expressions researched:
"Athato brahma jijnasa means" |"Athato jijnasa means" |"athato brahma jijnasa, means" |"brahma jijnasa means" |"brahma jijnasa, means" |"brahma-jijnasa means" |"brahma-jijnasa, means" |"brahma-jijnasa. means"
[[Category:Athato Brahma Jijnasa|3]
Athāto brahma jijñāsā means that in order to get out of the bodily conception, one has to increase attachment to or inquiry about Brahman.
SB 4.22.21, Translation and Purport:
It has been conclusively decided in the scriptures, after due consideration, that the ultimate goal for the welfare of human society is detachment from the bodily concept of life and increased and steadfast attachment for the Supreme Lord, who is transcendental, beyond the modes of material nature.
Everyone in human society is engaged for the ultimate benefit of life, but persons who are in the bodily conception cannot achieve the ultimate goal, nor can they understand what it is. The ultimate goal of life is described in Bhagavad-gītā (2.59). paraṁ dṛṣṭvā nivartate. When one finds out the supreme goal of life, he naturally becomes detached from the bodily concept. Here in this verse the indication is that one has to steadfastly increase attachment for the Transcendence (brahmaṇi). As confirmed in the Vedānta-sūtra (1.1.1), athāto brahma jijñāsā: without inquiry about the Supreme, or the Transcendence, one cannot give up attachment for this material world. By the evolutionary process in 8,400,000 species of life, one cannot understand the ultimate goal of life because in all those species of life, the bodily conception is very prominent. Athāto brahma jijñāsā means that in order to get out of the bodily conception, one has to increase attachment to or inquiry about Brahman. Then he can be situated in the transcendental devotional service—śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23). To increase attachment for Brahman means to engage in devotional service. Those who are attached to the impersonal form of Brahman cannot remain attached for very long. Impersonalists, after rejecting this world as mithyā, or false (jagan mithyā), come down again to this jagan mithyā, although they take sannyāsa to increase their attachment for Brahman. Similarly, many yogīs who are attached to the localized aspect of Brahman as Paramātmā—great sages like Viśvāmitra—also fall down as victims of women. Therefore increased attachment for the Supreme Personality of Godhead is advised in all śāstras. That is the only way of detachment from material existence and is explained in Bhagavad-gītā (2.59) as paraṁ dṛṣṭvā nivartate. One can cease material activities when he actually has the taste for devotional service. Śrī Caitanya Mahāprabhu also recommended love of Godhead as the ultimate goal of life (premā pum-artho mahān). Without increasing love of Godhead, one cannot achieve the perfectional stage of the transcendental position.
Bhagavad-gita As It Is Lectures
Brahma-jijñāsā means to inquire, inquire about the supreme subject matter Brahman.
Lecture on BG 4.34 -- New York, August 14, 1966:
Athāto brahma... In the Brahma-sūtra, in the Vedānta-sūtra, it is stated, athāto brahma jijñāsā. Brahma-jijñāsā. Brahma-jijñāsā means to inquire, inquire about the supreme subject matter Brahman. That requires a qualification. Atha. Atha means those who have become experienced of this miserable life of this material world. They can inquire. Then can inquire what is Absolute Truth, what is spiritual life. Athāto brahma jijñāsā. Similarly, in the Bhāgavata also it is stated, tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam (SB 11.3.21).
Srimad-Bhagavatam Lectures
Athāto brahma jijñāsā means this human life is made for inquiring about the Absolute Truth. Just like Sanātana Gosvāmī, he inquired from Caitanya Mahāprabhu, ke āmi kene āmāya jāre tāpa-traya, "Who am I?" This is also brahma-jijñāsā.
Lecture on SB 1.2.10 -- Vrndavana, October 21, 1972:
There is sufficient concession for our sense gratification, but we should not forget our real business of life, athāto brahma jijñāsā. This brahma-jijñāsā is explained here as tattva-jijñāsā, the same thing. Jīvasya tattva-jijñāsā. This human life... Athāto brahma jijñāsā means this human life is made for inquiring about the Absolute Truth. Just like Sanātana Gosvāmī, he inquired from Caitanya Mahāprabhu, ke āmi kene āmāya jāre tāpa-traya, "Who am I?" This is also brahma-jijñāsā. Because I am part and parcel of Brahman, the Absolute Truth, so I must know myself. So that is the beginning of brahma-jijñāsā. Just like Bhagavad-gītā begins... Kṛṣṇa is teaching Arjuna that "You are not this body. You are Brahman." Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā (BG 2.13). Asmin dehe, in this body, there is the proprietor of the body. So that is the beginning of brahma-jijñāsā.
Brahma-jijñāsā means... Anything you take, it is working in a standard way. Just like the sun is rising. So the brahma-jijñāsā means how the sun is rising exactly in time? Who has made this rule? And in astronomy there is very fine calculation, one ten-thousandth part of a minute or something like that?
Lecture on SB 1.5.22 -- Vrndavana, August 3, 1974:
Prabhupāda: Everything is standardized. Just like you have found the molecules, protons, and... They are working in a standardized way. They are not working whimsically there. There is standard process.
Svarūpa Dāmodara: And what is that standard? What is that standard of research?
Prabhupāda: The standard is already there. Is not that?
Svarūpa Dāmodara: Yes, but...
Prabhupāda: Standard is already there. Kṛṣṇa has already made the standard. Our intelligence is to know how the standard has come.
Svarūpa Dāmodara: So we say that brahma-jijñāsā is a standard. Is that, is that...? Is that okay?
Prabhupāda: Brahma-jijñāsā means... Anything you take, it is working in a standard way. Just like the sun is rising. So the brahma-jijñāsā means how the sun is rising exactly in time? Who has made this rule? And in astronomy there is very fine calculation, one ten-thousandth part of a minute or something like that? I have heard from you scientists. They, they make calculation of the movement of the sun, that. In astrology also, the moment is calculated like that. If the exact moment is there, by mathematical calculation, he can give you the exact history of your whole life. This is standard, all standard. Niyamitaḥ. Yasyājñayā bhramati kāla-cakraḥ. There is, Brahma-saṁhitā says:
yac-cakṣur eṣa savitā sakala-grahāṇāṁ
rājā samasta-sura-mūrtir aśeṣa-tejāḥ
yasyājñayā bhramati sambhṛta-kāla-cakro
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
How exactly the sun and the moon and the planets, they are rotating? How? Yasyājñayā, by whose order? That Govinda, ādi-puruṣa, I offer my respectful... Everywhere you'll find the research.
The first business is to take shelter of a bona fide spiritual master. If you want... Not only brahma-jijñāsā—any. You must go to the perfect person who knows things. If you wandering on some street you do not know, you ask somebody, "Where shall I go? In this way or that way?" So this is natural. So about Brahman, jijñāsuḥ... Brahma-jijñāsā means... That is not ordinary jijñāsā. It is called uttamam. Uttamam means transcendental to this material world, which is full of darkness, ignorance.
Lecture on SB 3.25.19 -- Bombay, November 19, 1974:
This life, this human life, is meant for brahma-jijñāsā. Other jijñāsā, inquiries, that is in the cats and dogs and hogs and crows and everywhere. So don't be bothering. "If I don't bother, then how shall I eat?" No, that people generally says, that "Everyone becomes Kṛṣṇa conscious, how we shall eat? How things will go on?" Now, we are Kṛṣṇa conscious, practical example. Are we not eating? Are we not sleeping? What business is stopped? We have no business; we simply beg. There is no certainty that "Tomorrow I shall go there. I'll get this money." There is no certainty. We do not know. We are eating in the morning. We do not know whether there will be food in the evening. If Kṛṣṇa gives, then we can eat. You know it very well. We have no business. We are not professional men. We are not going to the market for what is bao.(?) Ke bao haya?(?) So are you not eating? We are eating. Not only eating, we have got hundred and two branches, and every branch there are at least one hundred men. They're all eating. Why? Because we know, "Kṛṣṇa will give us. Kṛṣṇa giving food to the ants, to the elephant. Why not to His servant? We have no..." If you have got this confidence, then... The śāstra says, tasyaiva hetoḥ prayateta kovidaḥ. You should simply try for perfection of life, brahma-jijñāsā. Athāto brahma jijñāsā. Janmādy asya yataḥ (SB 1.1.1). This is the only... Jīvasya tattva-jijñāsā. This is the only business. "What I am?" The answer is ahaṁ brahmāsmi, so 'ham, "I am same, Brahman." "So then, what is my relation with the Parabrahman?" Jijñāsuḥ śreya uttamam.
Now, when there is question of jijñāsā, brahma-jijñāsā, then we inquire from a person who knows. Therefore it is said that tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam: (SB 11.3.21) "If you are actually interested in inquiring about Brahman, then you must go to guru who knows Brahman." Tasmād guruṁ prapadyeta. You cannot understand Brahman realization alone. Therefore, according to Vaiṣṇava philosophy, ādau gurvāśrayam. The first business is to take shelter of a bona fide spiritual master. If you want... Not only brahma-jijñāsā—any. You must go to the perfect person who knows things. If you wandering on some street you do not know, you ask somebody, "Where shall I go? In this way or that way?" So this is natural. So about Brahman, jijñāsuḥ... Brahma-jijñāsā means... That is not ordinary jijñāsā. It is called uttamam. Uttamam means transcendental to this material world, which is full of darkness, ignorance. That is called ut. Ud-gata tama yasmād iti uttama. There is no more darkness, simply light. If you, at night, you inquire about something, then it is very difficult. But if you go in the daytime... And at night if you got up on your roof and want to see where is Bombay or where is Santa Cruz, it is very difficult. But daytime, you can see. Similarly, uttamam. You must go out of this darkness, come to the light, and then you will see.
Brahma-jijñāsā means inquiry about the spirit soul.
Lecture on SB 6.1.3 -- Melbourne, May 22, 1975:
"The ultimate goal of knowledge," Kṛṣṇa says, "is to know Me." Vedaiś ca sarvair aham eva vedyam (BG 15.15). The whole knowledge is meant for understanding God. That is the end of knowledge. By progressive knowledge you can make progress, but unless you do come to the point to understand what is God, then your knowledge is imperfect. That is called Vedānta. Athāto brahma jijñāsā. This human form of life, nice facility, intelligence... Just like Australia was undeveloped. Since the Europeans came here, it is now very developed, resourceful, because the intelligence has been utilized. Similarly, America, many other places. So this intelligence should be utilized. But if we simply utilize this intelligence for the same purpose as the cats and dogs are engaged, then it is not proper utilization. The proper utilization is Vedānta. Athāto brahma jijñāsā: "Now you should inquire about Brahman, the Absolute." That is intelligence.
So the Kṛṣṇa consciousness movement, as I have repeatedly said, it is that culture. Athāto brahma jijñāsā: "What is the ultimate aim of life, ultimate goal of life?" Because I am eternal. I am simply changing body. Na jāyate na mriyate va kadācit. Kadācit means at any time the ātmā, the soul, is never born, na jāyate, the living soul. Na jāyate. Na jāyate means never born. "But I see. My child is born." No, that you see, the body of the child, not the child as soul. That is knowledge. That is called brahma-jñāna, that "This body... I am not this body; I am spirit soul." Then the inquiry will be "Then wherefrom the spirit soul has come?" That should be the inquiry. "And why, if I am eternal, then why I am put to this condition of repetition of birth and death?" These are inquiries. This is called brahma-jijñāsā. Brahma-jijñāsā means inquiry about the spirit soul. That is brahma-jijñāsā. So in this way we should utilize our intelligence, life, not simply for these bodily comforts of life, no. That bodily comforts of life even the dogs and hogs they are also seeking. They are also seeking. Then what is the difference between dogs, hogs, and myself?
Brahma-jijñāsā means when a person becomes inquisitive about this "Why?" "Why I am suffering?" then he becomes intelligent. The he comes to the standard of human life.
Lecture on SB 6.1.6 -- Sydney, February 17, 1973:
Real prāyaścitta is knowledge. A thief is committing theft and going to the prison, suffers for six months, again he comes out, and again he commits theft, and within four days again he is put into the prison. We have seen many such cases. He..., the thief comes out of the jail, and exactly after four days he's again put into the jail. So this action and reaction... One has committed theft, and the reaction is that he is put into the jail. This is not exactly beneficial. Real is that thief must be given knowledge. Knowledge... For want of knowledge, the whole world is suffering for want of knowledge. Therefore Kṛṣṇa consciousness movement is giving actual knowledge of the living entity, mīmāṁsā. Mīmāṁsā means that think over the matter, that "Why I am doing this?" This is called brahma-jijñāsā, this is called brahma-jijñāsā. Means when a person becomes inquisitive about this "Why?" "Why I am suffering?" then he becomes intelligent. The he comes to the standard of human life.
Athāto brahma jijñāsā, means, the Vedānta-sūtra says, that "This life, this human life, is meant for understanding God." Brahma-jijñāsā. At least, not understanding, at least inquiring, jijñāsā. Jijñāsā means inquiring.
Sunday Feast Lecture -- Los Angeles, May 21, 1972:
Vedaiś ca sarvair aham eva vedyam (BG 15.15). Kṛṣṇa says also that by studying all the Vedic literature, one has to understand Kṛṣṇa. And He also confirms... And Vyāsadeva explains Vedānta-sūtra in the Śrīmad-Bhāgavatam. Because He knew that "Vedānta-sūtra, being authoritative version of Vedic literature, so many rascals will comment in different way. Therefore I must leave..." That was also done under the instruction of Nārada. He wrote personally a commentary on the Vedānta-sūtra. That is Śrīmad-Bhāgavatam. Bhāṣyāyāṁ brahma-sūtrānāṁ vedārtha paribṛṁhitam. The Śrīmad-Bhāgavatam is the right commentary by the author Himself. And the vedārtha paribhṛmhitam the purpose of Vedas, the scheme of Vedic literature, is explained in the Śrīmad-Bhāgavatam. So this human life..., athāto brahma jijñāsā, means, the Vedānta-sūtra says, that "This life, this human life, is meant for understanding God." Brahma-jijñāsā. At least, not understanding, at least inquiring, jijñāsā. Jijñāsā means inquiring.
In the Vedānta-sūtra it is said, athāto brahma jijñāsā, means "This human life is meant for inquiring about God."
Lecture at the Hare Krsna Festival at La Salle Pleyel -- Paris, June 14, 1974:
Your Bible says that in the beginning there was word only, and the word is God. So before the creation, the God was there. Then all the created creatures, wherefrom they came? They came from God. It is clearly stated in this verse, "All things were made by Him." So original creator of everything was God. Everything means including all, not only a certain person or certain thing. Everything means everything, all. So all things were made by God means..., "made by Him" means that all these creatures... There are different creatures, 8,400,000. They were created by God. One who creates, he is the father. Just like in the material sense also, a father creates his children. So how can you say "No"? Because here in the Bible it is said that "All things were made by Him, created by Him." Therefore He is the father of everything. "And without Him was not anything made that was made." So you cannot deny the authoritative statement of Vedas or Bible by your whimsical way. When you go to your church, you ask, "Father, give us our daily bread." That means He is father of everyone. This is perfect knowledge, that God is father of everything that is made. Here it is clearly stated, "All things were made by Him, and without Him was not anything made that was made." That is also statement of the Vedānta-sūtra, the most perfect philosophy of Vedic language. In the Vedānta-sūtra it is said, athāto brahma jijñāsā, means "This human life is meant for inquiring about God." So the first understanding of God is that He is the creator of everything.
Conversations and Morning Walks
1973 Conversations and Morning Walks
Athāto brahma jijñāsā means we are now studying the relative truth. I'm studying black. You're studying white. He's studying another, another. In this way. Partial. But what is that biggest thing which includes everything? That is called brahma-jijñāsā, to inquire about that thing.
Morning Walk -- April 29, 1973, Los Angeles:
Prabhupāda: You cannot understand light without darkness. This is relative. Unless there is darkness, how you can say: "This is light"? So opposite, you can say opposite. Now this, this knowledge is there. Everyone knows. But where is that absolute where the bad and good, the black and white, everything coincides? That is absolute. Everything is there. That is not distinction. Everything is there. That is called absolute. Brahman. That means, Brahman means the biggest. Now when you speak something big, so everything is included. Big means bad and good, everything is included. Otherwise, how it can be big? Big means... Just like if you, when you speak of Los Angeles, so there are so many things, bad and good, in Los Angeles, all included. Is it not? So Brahman means bṛhattva, being the largest. The largest means it contains everything. Just like the sky. We have got the idea. The sky means it, it, it contains everything universal. This is the idea of greatest. So athāto brahma jijñāsā means we are now studying the relative truth. I'm studying black. You're studying white. He's studying another, another. In this way. Partial. But what is that biggest thing which includes everything? That is called brahma-jijñāsā, to inquire about that thing. Just like you are studying chemistry. We are studying Kṛṣṇa consciousness. But there is something which contains the chemistry, Kṛṣṇa consciousness and everything. That is called Brahman. Athāto brahma jijñāsā. The animal life the subject matter, a small animal, he's concerned where to eat, where to sleep, where to find my food, shelter. This is their business, no other business. They're not concerned with the biggest thing. But this human form of life is to inquire about the biggest. That includes everything.
What is God, this is... athāto brahma jijñāsā means what is God.
Room Conversation -- September 2, 1973, London:
Prabhupāda: If one simply hears about Viṣṇu, never mind in whatever condition he is, then he can understand what is God. Sthāne sthitāḥ śruti-gatām. Śruti-gatām means hearing. Receiving from the ear. Śruti-gatāṁ tanu-vāṅ-manobhiḥ. And in that way if he engages his body, his words, tanu-vāk, mind, then, although Lord Viṣṇu is Ajita, nobody can conquer Him, he can conquer. He can understand what is Viṣṇu, what is His function, what is my relationship with Him. All these things can be understood. Therefore we are propagating the same principle. We do not ask anyone: "First of all, you become brāhmaṇa. Then come here." No. Let him come and hear about Viṣṇu. We speak, discuss about Bhagavad-gītā. They hear. They hear Śrīmad-Bhāgavatam. You have seen our books? So these books are discussed and gradually... If it is a fact, śruti-gatāṁ tanu-vāṅ-manobhiḥ, if one gives only aural reception to this transcendental message, then, although God is Ajita, nobody can conquer, He becomes conquered. So that is becoming, happening, that although they are American, European, Canadian, African, Australian, not all of them are Indian... Indians are also there. But because they are giving aural reception to this transcendental message, they are becoming enlightened. So anyone who will give aural reception to this message, first of all Bhagavad-gītā, entrance, then Bhāgavatam, then Caitanya-caritāmṛta, like books, then gradually, he'll be self-realized, fully cognizant what is God. What is God, this is... athāto brahma jijñāsā means what is God. So this institution is meant for giving chance to everyone to hear. It doesn't require education. Simply God has given him this ear. Let him receive the message from the ear. Śruti-gatāṁ tanu-vāṅ-manobhiḥ. This is the process. Very simple process. Simply to hear, sincerely, then everything will be done gradually. Caitanya Mahāprabhu has said, ceto-darpaṇa-mārjanam (CC Antya 20.12). By hearing, the mirror of consciousness, consciousness is just like a mirror. It is now covered with dust. Mārjanam. Mirror, if you cleanse with a duster, then you can see clearly what is your face.
Athāto brahma jijñāsā means... Brahma-jijñāsā means this human form of life is meant for inquiring about the Absolute Truth, brahma-jijñāsā.
Room Conversation -- September 19, 1973, Bombay:
Prabhupāda: So if you think of Kṛṣṇa's form within the body, mind, it is as good as you worship the Deity in the temples made of brass or wood or stone. Because both of them are Kṛṣṇa's energies. So whatever possible, He can accept. And that is Kṛṣṇa. Because Kṛṣṇa's energy. Therefore the energy is not different from Kṛṣṇa. Kṛṣṇa can accept your service in any of these material. So-called material. Actually there is no material things. Material things means the desire for sense gratification. That is material. Ātmendriya-prīti-vāñchā—tāre bali 'kām (CC Adi 4.165).' That is material. Kṛṣṇendriya-prīti-icchā dhare 'prema' nāma. That is spiritual. So that picture, that must be kept in a nice altar, regularly ārati and everything should go on. (pause) (break) mūḍha's position. Vyāsadeva has given Kṛṣṇa's pastimes in the Tenth Canto of Bhāgavata. Nine canto are devoted for understanding Kṛṣṇa, beginning from janmādy asya yataḥ (SB 1.1.1). The Supreme, what is Parabrahman? Janmādy asya yataḥ (SB 1.1.1). This is beginning. That Kṛṣṇa is personally explaining Himself in the Bhagavad-gītā. What Bhāgavata has described, what is Kṛṣṇa simply... Janmādy asya yataḥ (SB 1.1.1). Athāto brahma jijñāsā. Here also, this Vīrarāghavācārya says in (indistinct) jijñāsayā. He has given the meaning of jijñāsayā. Yes. Jñāna-buddha-vicāreṇa jijñāsayā (?). Jijñāsayā means vedānta-vākya-vicāreṇa. Vedānta. Jijñāsā. Jijñāsā, inquisitiveness, should be satisfied by the answers given in the Vedānta. Jijñāsayā. So Vedānta begins with this jijñāsā, inquisitiveness. Jijñāsā. Athāto brahma jijñāsā. This human life is meant for inquiring about the Supreme Brahman. Jijñāsā. Jijñāsuḥ śreya uttamam. And Bhāgavata says jijñāsu. And Bhagavad-gītā also says, jñāni jijñāsuḥ ca bharatarṣabha. Catur-vidhā. Find out this. Catur-vidhā bhajante mām, sukṛtino 'rjuna. Those who are pious, they can begin bhajana. Sukṛtinaḥ. So four kinds of men: ārto jijñāsur arthārthī jñānī. Artaḥ means distressed, materially distressed; arthārthī, poor man who needs some money; jñānī and jijñāsu—these four classes of men, if they are pious, they inquire about the Absolute Truth. If they are pious. If one is pious, if he is distressed, he prays to Bhagavān, "Sir, I am in distressed condition. Kindly save me." This is piety. Arthārthī. Jñāni. They are... So jñānī. Human life is developed consciousness, jñānī, so why they should waste their time in inquiring so many unwanted things? They should devote their life simply for inquiring about the Absolute Truth, jijñāsu. Athāto brahma jijñāsā. This life is meant for brahma-jijñāsā. This life is not meant for to live like cats and dogs. They have no jijñāsā. Their only jijñāsā is inquiry. Where is food? Where is sex? Where is nice apartment? Where is defense? This is their inquiry. In the animal life, there is no possibility of inquiring about the Absolute Truth. Everyone is working. They are also jijñāsu. "Where is money? Where is money?" That is also inquiry. So athāto brahma jijñāsā means... (Aside) You can come this side. Brahma-jijñāsā means this human form of life is meant for inquiring about the Absolute Truth, brahma-jijñāsā. This is human life. Unless one is jijñāsu, just like Sanātana Gosvāmī went to Śrī Caitanya Mahāprabhu, and he inquired... His first inquiry was, "What I am?" His first inquiry was. Ke āmi, kene āmāya jāre tāpa-traya? He said, "grāmya-vyavahāre paṇḍita, tāi satya māni." He was a brāhmaṇa. So brāhmaṇas are addressed as "paṇḍitjī." He was paṇḍita. He was very learned scholar in Sanskrit and Parsee, Urdu. But he admitted his fault, that "Everyone calls me as paṇḍitjī, but I am such a paṇḍita that I do not know what I am. This is my 'paṇḍitjī.' Therefore I have come to inquire from You what I am." That is brahma-jijñāsā. Nobody knows in this material world what he is. Everyone is thinking, "I am American," "I am Indian," "I am Hindu," "I am Muslim," "I am brāhmaṇa," "I am woman," "I am man." This is their... is their... They do not know. Brahma-jijñāsā. Brahma-jijñāsā means first to know one's self, self-realization, "what I am." And in the Bhagavad-gītā the first reply is given there. This brahma-jijñāsā. Because Arjuna was puzzled. He was thinking that "My kinsmen, my grandfather, my brothers, they are this skin, this body." So he was thinking, "If I kill my grandfather, my brother on the other side, what is the use of this fight? I do not like." But he was thinking in bodily concept of life. This is the position of everyone. Everyone is in the bodily concept of life. Therefore the first instruction of the Bhagavad-gītā is dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā, tathā dehāntara-prāptiḥ (BG 2.13). The asmin dehe, in this body, there is the soul. He is the proprietor. So this life should be, education means one should be advanced in education to inquire about himself, that is brahma-jijñāsā. Athāto brahma jijñāsā.
1974 Conversations and Morning Walks
Athāto jijñāsā means to inquire about the Absolute Truth.
Room Conversation with Professor Durckheim German Spiritual Writer -- June 19, 1974, Germany:
Dr. P. J. Saher: Do you mean the Kali-yuga exists all the time?
Prabhupāda: No. This is the period when foolish men have developed so many. Instead of making solution the fighting increasing. Because they have no standard knowledge. Therefore this Brahma-sūtra says that you should be eager to inquire about the Absolute Truth. Athāto brahma jijñāsā. Now the answer, next quote, is that Brahman, or the Absolute Truth is that from which, or from Whom, everything has come. Athāto brahma jijñāsā, janmādy asya yataḥ (SB 1.1.1). Now you find out where is the... Everyone is trying to find out what is the ultimate cause. That should be the aim. That if you follow these philosophical quotes then your fighting will stop. You'll be sober. This verse also athāto jijñāsā. Athāto jijñāsā means to inquire about the Absolute Truth. Sit down, because there should be a class of men, very intelligent class of men in the society who are discussing about the Absolute Truth and they will inform others, "This is Absolute Truth, my dear friends, my dear..." Should do it like this. That is one thing. But here everyone is absolute truth. That is fighting. (German) (break)
https://vaniquotes.org/wiki/Athato_brahma_jijnasa_means
Athato brahma jijnasa: "Now is the time to inquire about the Absolute Truth." The human form of life is especially meant for this purpose, and therefore the Vedanta-sutra very concisely explains the human mission
Expressions researched:
"Now is the time to inquire about the Absolute Truth" |"The human form of life is especially meant for this purpose, and therefore the Vedanta-sutra very concisely explains the human mission" |"athato brahma jijnasa"
The Vedānta-sūtra, which consists of aphorisms revealing the method of understanding Vedic knowledge, is the concise form of all Vedic knowledge. It begins with the words athāto brahma jijñāsā: "Now is the time to inquire about the Absolute Truth." The human form of life is especially meant for this purpose, and therefore the Vedānta-sūtra very concisely explains the human mission.
CC Adi 7.106, Translation and Purport:
The Lord said, "Vedānta philosophy consists of words spoken by the Supreme Personality of Godhead Nārāyaṇa in the form of Vyāsadeva."
The Vedānta-sūtra, which consists of aphorisms revealing the method of understanding Vedic knowledge, is the concise form of all Vedic knowledge. It begins with the words athāto brahma jijñāsā: "Now is the time to inquire about the Absolute Truth." The human form of life is especially meant for this purpose, and therefore the Vedānta-sūtra very concisely explains the human mission. This is confirmed by the words of the Vāyu and Skanda Purāṇas, which define a sūtra as follows:
alpākṣaram asandigdhaṁ sāra-vat viśvato-mukham
astobham anavadyaṁ ca sūtraṁ sūtra-vido viduḥ
"A sūtra is a compilation of aphorisms that expresses the essence of all knowledge in a minimum of words. It must be universally applicable and faultless in its linguistic presentation." Anyone familiar with such sūtras must be aware of the Vedānta-sūtra, which is well known among scholars by the following additional names: (1) Brahma-sūtra, (2) Śārīraka, (3) Vyāsa-sūtra, (4) Bādarāyaṇa-sūtra, (5) Uttara-mīmāṁsā and (6) Vedānta-darśana.
There are four chapters (adhyāyas) in the Vedānta-sūtra, and there are four divisions (pādas) in each chapter. Therefore the Vedānta-sūtra may be referred to as ṣoḍaśa-pāda, or sixteen divisions of aphorisms. The theme of each and every division is fully described in terms of five different subject matters (adhikaraṇas), which are technically called pratijñā, hetu, udāharaṇa, upanaya and nigamana. Every theme must necessarily be explained with reference to pratijñā, or a solemn declaration of the purpose of the treatise. The solemn declaration given in the beginning of the Vedānta-sūtra is athāto brahma jijñāsā, which indicates that this book was written with the solemn declaration to inquire about the Absolute Truth. Similarly, reasons must be expressed (hetu), examples must be given in terms of various facts (udāharaṇa), the theme must gradually be brought nearer for understanding (upanaya), and finally it must be supported by authoritative quotations from the Vedic śāstras (nigamana).
According to the great dictionary compiler Hemacandra, also known as Koṣakāra, Vedānta refers to the purport of the Upaniṣads and the Brāhmaṇa portion of the Vedas. Professor Apte, in his dictionary, describes the Brāhmaṇa portion of the Vedas as that portion which states the rules for employment of hymns at various sacrifices and gives detailed explanations of their origin, sometimes with lengthy illustrations in the form of legends and stories. It is distinct from the mantra portion of the Vedas. Hemacandra says that the supplement of the Vedas is called the Vedānta-sūtra. Veda means knowledge, and anta means the end. In other words, proper understanding of the ultimate purport of the Vedas is called Vedānta knowledge. Such knowledge, as given in the aphorisms of the Vedānta-sūtra, must be supported by the Upaniṣads.
According to learned scholars, there are three different sources of knowledge, which are called prasthāna-traya. According to these scholars, Vedānta is one of such sources, for it presents Vedic knowledge on the basis of logic and sound arguments. In the Bhagavad-gītā (13.5) the Lord says, brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ: "Understanding of the ultimate goal of life is ascertained in the Brahma-sūtra by legitimate logic and argument concerning cause and effect." Therefore the Vedānta-sūtra is known as nyāya-prasthāna, the Upaniṣads are known as śruti-prasthāna, and the Gītā, Mahābhārata and Purāṇas are known as smṛti-prasthāna. All scientific knowledge of transcendence must be supported by śruti, smṛti and a sound logical basis.
It is said that both the Vedic knowledge and the supplement of the Vedas called the Sātvata-pañcarātra emanated from the breathing of Nārāyaṇa, the Supreme Personality of Godhead. The Vedānta-sūtra aphorisms were compiled by Śrīla Vyāsadeva, a powerful incarnation of Śrī Nārāyaṇa, although it is sometimes said that they were compiled by a great sage named Apāntaratamā. The Pañcarātra and Vedānta-sūtra, however, express the same opinions. Śrī Caitanya Mahāprabhu therefore confirms that there is no difference in opinion between the two, and He declares that because the Vedānta-sūtra was compiled by Śrīla Vyāsadeva, it may be understood to have emanated from the breathing of Śrī Nārāyaṇa. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that while Vyāsadeva was compiling the Vedānta-sūtra, seven of his great saintly contemporaries were also engaged in similar work. These saints were Ātreya Ṛṣi, Āśmarathya, Auḍulomi, Kārṣṇājini, Kāśakṛtsna, Jaimini and Bādarī. In addition, it is stated that Pārāśarī and Karmandī-bhikṣu also discussed the Vedānta-sūtra aphorisms before Vyāsadeva.
As mentioned above, the Vedānta-sūtra consists of four chapters. The first two chapters discuss the relationship of the living entity with the Supreme Personality of Godhead. This is known as sambandha-jñāna, or knowledge of the relationship. The third chapter describes how one can act in his relationship with the Supreme Personality of Godhead. This is called abhidheya-jñāna. The relationship of the living entity with the Supreme Lord is described by Śrī Caitanya Mahāprabhu: jīvera "svarūpa" haya kṛṣṇera "nitya-dāsa". "The living entity is an eternal servant of Kṛṣṇa, the Supreme God." (CC Madhya 20.108) Therefore, to act in that relationship one must perform sādhana-bhakti, or the prescribed duties of service to the Supreme Personality of Godhead. This is called abhidheya-jñāna. The fourth chapter describes the result of such devotional service (prayojana-jñāna). This ultimate goal of life is to go back home, back to Godhead. The words anāvṛttiḥ śabdāt in the Vedānta-sūtra indicate this ultimate goal.
Śrīla Vyāsadeva, a powerful incarnation of Nārāyaṇa, compiled the Vedānta-sūtra, and in order to protect it from unauthorized commentaries, he personally composed Śrīmad-Bhāgavatam on the instruction of his spiritual master, Nārada Muni, as the original commentary on the Vedānta-sūtra. Besides Śrīmad-Bhāgavatam, there are commentaries on the Vedānta-sūtra composed by all the major Vaiṣṇava ācāryas, and in each of them devotional service to the Lord is described very explicitly. Only those who follow Śaṅkara's commentary have described the Vedānta-sūtra in an impersonal way, without reference to viṣṇu-bhakti, or devotional service to the Lord, Viṣṇu. Generally people very much appreciate this Śārīraka-bhāṣya, or impersonal description of the Vedānta-sūtra, but all commentaries that are devoid of devotional service to Lord Viṣṇu must be considered to differ in purport from the original Vedānta-sūtra. In other words, Lord Caitanya definitely confirmed that the commentaries, or bhāṣyas, written by the Vaiṣṇava ācāryas on the basis of devotional service to Lord Viṣṇu, and not the Śārīraka-bhāṣya of Śaṅkarācārya, give the actual explanation of the Vedānta-sūtra.
https://vaniquotes.org/wiki/Athato_brahma_jijnasa:_%22Now_is_the_time_to_inquire_about_the_Absolute_Truth.%22_The_human_form_of_life_is_especially_meant_for_this_purpose,_and_therefore_the_Vedanta-sutra_very_concisely_explains_the_human_mission