Chinta Taranga

Chinta Taranga
Last Monday ,I sited near ganges in Nabadwip,I just casually feel the coolness of air and saw how boat is riding.Suddenly a very simple thing attracted me.Its nothing but the wave of ganges,A vaishnab "Goswami" Pray in the river and the small wave genrated ,This small wave shaking a large loaded motor boat,I supprisely Saw the power of that small wave.This give me more spiritual teaching,Its the thought that every each simple thought has the power to creat great philosophy which can shakes the impure and illiterate mind who belive that there is Satrun or iblish(except god )who able to make u sinner.
God is so powerless that he not Protect his creation and not able to tell his creation personally about his willing,If god is so powerless that a devote only grant permission to submit him through third person,Its may be the preist or prophet ,Who r those man to work as agent of god?Is not they slave of darkness?
U enter darkness if u worship stone,wood etc.Some one commented on that topics u find in you tube,or in this forum also,First I want to say little learning is dangerous.Those who enter darkness who has matterialistic thought .(like go to heaven and take wine from some huri pari etc.)-Yajur veda.
"Idmuyachhrayohabosanamagam shiva may davyaprithibi avutam I
Asapatna: Prodisho may bhavantu na bai tyadwishomo Avoiyam no astu II1II"
we get the ultimate fruite of devotion. the earth be marceful to all.O enemy,we and u never querral and let unified all and we r free from "voiyam"(Afraid).
-Atharva vedaThe knowledge and phylosophy is like the river,Without the current the water of river be dirty and get the very bad smell like knowledge and philosophy when its not moving or genarating no new thought its useless and just reject it.Flow of thought (thought of knowledge not the thought of harming)is the symbol of life of a culture.Those culture which not flow its just the burden of that culture.
"Thinking is the talking of the soul with itself"-PLATO.So u need to constantly talking with ur soul.But how u know that wat u r soul thinking?That means u not find the link due to dust in this line.
How to clean dust?
chanting (japa) the Names of God.
"The first reason is because it cleanses the heart of all the dust that’s been there for many years. This refers to an internal cleansing process. If we neglect to clean a room, soon dust will appear on the furniture and under the bed. But the dirt that the chanting of Hare Krishna cleans is the dirt of material desires within the heart. Whenever we desire something and forget the pleasure of Krishna , the Supreme Personality of Godhead, that is a “dirty” desire. Otherwise, nothing is innately good or bad. But if we desire anything other than pleasing the Supreme Personality of Godhead, that is inauspicious."
—Satsvarupa dasa Goswami
what is atma?It is not female, it is not male, nor is it neuter. whatever body it takes, with that it becomes united-Svetasvatara Upanishad
Now its proved that atma has no shap,For this just find the relation of self and ultimate.
It is a matter not requiring any proof that the object and the subject whose respective spheres are the notion of the 'Thou' (the Non-Ego) and the 'Ego,' and which are opposed to each other as much as darkness and light are, cannot be identified. All the less can their respective attributes be identified. Hence it follows that it is wrong to superimpose upon the subject--whose Self is intelligence, and which has for its sphere the notion of the Ego--the object whose sphere is the notion of the Non-Ego, and the attributes of the object, and vice versâ to superimpose the subject and the attributes of the subject on the object. In spite of this it is on the part of man a natural procedure--which has its cause in wrong knowledge--not to distinguish the two entities (object and subject) and their respective attributes, although they are absolutely distinct, but to superimpose upon each the characteristic nature and the attributes of the other, and thus, coupling the Real and the Unreal, to make use of expressions such as 'That am I,' 'That is mine.'--But what have we to understand by the term 'superimposition?'--The apparent presentation, in the form of remembrance, to consciousness of something previously observed, in some other thing.

Some indeed define the term 'superimposition' as the superimposition of the attributes of one thing on another thing. Others, again, define superimposition as the error founded on the non-apprehension of the difference of that which is superimposed from that on which it is superimposed. Others, again, define it as the fictitious assumption of attributes contrary to the nature of that thing on which something else is superimposed. But all these definitions agree in so far as they represent superimposition as the apparent presentation of the attributes of one thing in another thing. And therewith agrees also the popular view which is exemplified by expressions such as the following: 'Mother-of-pearl appears like silver,' 'The moon although one only appears as if she were double.' But how is it possible that on the interior Self which itself is not an object there should be superimposed objects and their attributes? For every one superimposes an object only on such other objects as are placed before him (i.e. in contact with his sense-organs), and you have said before that the interior Self which is entirely disconnected from the idea of the Thou (the Non-Ego) is never an object. It is not, we reply, non-object in the absolute sense. For it is the object of the notion of the Ego, and the interior Self is well known to exist on account of its immediate (intuitive) presentation. Nor is it an exceptionless rule that objects can be superimposed only on such other objects as are before us, i.e. in contact with our sense-organs; for non-discerning men superimpose on the ether, which is not the object of sensuous perception, dark-blue colour.

Hence it follows that the assumption of the Non-Self being superimposed on the interior Self is not unreasonable.

This superimposition thus defined, learned men consider to be Nescience (avidyâ), and the ascertainment of the true nature of that which is (the Self) by means of the discrimination of that (which is superimposed on the Self), they call knowledge (vidyâ). There being such knowledge (neither the Self nor the Non-Self) are affected in the least by any blemish or (good) quality produced by their mutual superimposition. The mutual superimposition of the Self and the Non-Self, which is termed Nescience, is the presupposition on which there base all the practical distinctions--those made in ordinary life as well as those laid down by the Veda--between means of knowledge, objects of knowledge (and knowing persons), and all scriptural texts, whether they are concerned with injunctions and prohibitions (of meritorious and non-meritorious actions), or with final release.--But how can the means of right knowledge such as perception, inference, &c., and scriptural texts have for their object that which is dependent on Nescience?--Because, we reply, the means of right knowledge cannot operate unless there be a knowing personality, and because the existence of the latter depends on the erroneous notion that the body, the senses, and so on, are identical with, or belong to, the Self of the knowing person. For without the employment of the senses, perception and the other means of right knowledge cannot operate. And without a basis (i.e. the body) the senses cannot act. Nor does anybody act by means of a body on which the nature of the Self is not superimposed. Nor can, in the absence of all that, the Self which, in its own nature is free from all contact, become a knowing agent. And if there is no knowing agent, the means of right knowledge cannot operate (as said above).
Hence perception and the other means of right knowledge, and the Vedic texts have for their object that which is dependent on Nescience. (That human cognitional activity has for its presupposition the superimposition described above), follows also from the non-difference in that respect of men from animals. Animals, when sounds or other sensible qualities affect their sense of hearing or other senses, recede or advance according as the idea derived from the sensation is a comforting or disquieting one. A cow, for instance, when she sees a man approaching with a raised stick in his hand, thinks that he wants to beat her, and therefore moves away; while she walks up to a man who advances with some fresh grass in his hand. Thus men also--who possess a higher intelligence--run away when they see strong fierce-looking fellows drawing near with shouts and brandishing swords; while they confidently approach persons of contrary appearance and behaviour. We thus see that men and animals follow the same course of procedure with reference to the means and objects of knowledge. Now it is well known that the procedure of animals bases on the non-distinction (of Self and Non-Self); we therefore conclude that, as they present the same appearances, men also--although distinguished by superior intelligence--proceed with regard to perception and so on, in the same way as animals do; as long, that is to say, as the mutual superimposition of Self and Non-Self lasts.

With reference again to that kind of activity which is founded on the Veda (sacrifices and the like), it is true indeed that the reflecting man who is qualified to enter on it, does so not without knowing that the Self has a relation to another world; yet that qualification does not depend on the knowledge, derivable from the Vedânta-texts, of the true nature of the Self as free from all wants, raised above the distinctions of the Brâhmana and Kshattriya-classes and so on, transcending transmigratory existence. For such knowledge is useless and even contradictory to the claim (on the part of sacrificers, &c. to perform certain actions and enjoy their fruits). And before such knowledge of the Self has arisen, the Vedic texts continue in their operation, to have for their object that which is dependent on Nescience. For such texts as the following, 'A Brâhmana is to sacrifice,' are operative only on the supposition that on the Self are superimposed particular conditions such as caste, stage of life, age, outward circumstances, and so on. That by superimposition we have to understand the notion of something in some other thing we have already explained. (The superimposition of the Non-Self will be understood more definitely from the following examples.) Extra-personal attributes are superimposed on the Self, if a man considers himself sound and entire, or the contrary, as long as his wife, children, and so on are sound and entire or not. Attributes of the body are superimposed on the Self, if a man thinks of himself (his Self) as stout, lean, fair, as standing, walking, or jumping. Attributes of the sense-organs, if he thinks 'I am mute, or deaf, or one-eyed, or blind.' Attributes of the internal organ when he considers himself subject to desire, intention, doubt, determination, and so on. Thus the producer of the notion of the Ego (i.e. the internal organ) is superimposed on the interior Self, which, in reality, is the witness of all the modifications of the internal organ, and vice versâ the interior Self, which is the witness of everything, is superimposed on the internal organ, the senses, and so on. In this way there goes on this natural beginning--and endless superimposition, which appears in the form of wrong conception, is the cause of individual souls appearing as agents and enjoyers (of the results of their actions), and is observed by every one.

With a view to freeing one's self from that wrong notion which is the cause of all evil and attaining thereby the knowledge of the absolute unity of the Self the study of the Vedânta-texts is begun. That all the Vedânta-texts have the mentioned purport we shall show in this so-called Sârîraka-mîmâmsâ.
A new question Arise?

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If self and the father of all soul unique then why we pray?
Lets start with a great answer,"The genetics of father inheriate to son but son also has other quality(for materialisticview).That means a small percent of fathers body shap inherite to son, also In spritual world father of all soul inherite some of its uniqe portion to all jevas thats called atma.There come to another philosophy called Achintya vedaved tatya Gita is the guiding book of that philosophy its deals with that philosophy.Its some times called upanishad of that philosophy.From Sainacharya to Nimbakacharya to Sri kresna chaitanya all r the scholar of that philosophy.Adivata tell that "I am neither man, God, yaksha, brahmin, kshatriya, vaisya, sudra, brahmachari, householder, forest-dweller, nor sannyasi; but I am pure awareness alone.Just as the sun causes all worldly movements, so do I -- the ever-present, conscious Self -- cause the mind to be active and the senses to function. Again, just as the ether is all-pervading, yet devoid of any specific qualities, so am I free from all qualities."
That means they decleared that they r unified with the lord. but problem arise when this thought deals with common man, they not understand the inner meaning and think he is imposter,Example,Great sufi saint hallaj said "Anal Haq" I m the truth,But the unintelligient common man who not attained such a position think that he insult prophet and Allaha,But actually he glorified the Allaha.So they brutally killed the great saint.From this point of view the philosophy of achintya vedaved tatya bloomed.The great saint Acharya Sankara feels that the Adivata is the ultimate for the enlighted person but to deliver the message of lord to common man the Gita is the ultimate book and achintya vedaved tatya is the ultimate philosophy of mankind.
So he write,
bhaja govindam bhaja govindam
bhaja govindam müãhamate,
Meaning:-Adore the Lord, adore the Lord, adore the Lord, O fool! .
Why kresna is full or purna and the ultimate?
Lets start with great Advitik Sankaracarya sloka.
punarapi jananam punarapi masraïam
punarabi jananè-jaûhare ùayanam,
iha samsáre bahu-dustáre
køpaya' páre páhi muráre.(21)
"Repeated birth, repeated death, and repeated lying in mother's womb - this transmigratory process is extensive and difficult to cross; save me, O Destroyer of Mura (O Køúïa), through your grace!"
that means Kresna is ultimate lord of so called god all around world ,All the path come to him,But he is not the path.He is destination.Then question arise"Why people not attracted to destination inspite of Path?
The very reson is that Avidya created such position that human r always materialistic and always drink the poison of sin the wealth,.
So wat is the destiny of us?
Lets journey through the Ananda dham with Chit Sakti in you.
Bloomed the lotus in ur heart which is the place of ultimate truth.Its the feet of the kresna the lord of all lord ever exist in world of any form or formless where ur Soul will go and unified with ultimate,The true enlightment then occured of a devotee,All his/her/third sex get the true Annada.All soul is there treated as equal as soul is pure form of self its not corrupted as materialistic thing only has the quality of coruption.Lord kresna(Jagannath the lord of universe) bestows the oportunity for devotional service upon all godly soul.
Who is the real devotee?
"na dhanaḿ na janaḿ na sundarīḿ
kavitāḿ vā jagad-īśa kāmaye

mama janmani janmanīśvare

bhavatād bhaktir ahaitukī tvayi"[edit] Translation
O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service birth after birth.
kadacit kalindi-tata-vipina-sangitaka-ravo
mudabhiri-nari-vadana-kamalasvada-madhupah
rama-sambhu-brahmamara-pati-ganesarcita-pado
jagannathah svami nayana-patha-gami bhavatu me
With songs and sweet music, strolling gaily through groves, by the Kalindi.
A bee seeking nectar from the lotus-like faces of the gopis.
Praising him are Shiva, Brahma, Indra, Ganesh and Goddess Lakshmi.
Jagannatha Swami, Lord of all beings, be visible to me.2)
bhuje savye venum sirasi sikhi-puccham kati-tate
dukulam netrante sahacara-kataksam vidadhate
sada srimad-vrndavana-vasati-lila-paricayo
jagannathah svami nayana-patha-gami bhavatu me
Sporting fine silken cloth, peacocck plumes on his head, a flute in his hand.
Sending sidelong glances at his dear devotees, who around him stand,
Most pleased with these pastimes performed in Vrindavan dhama eternally.
Jagannatha Swami, Lord of all beings, be visible to me.3)
mahambhodhes tire kanaka-rucire nila-sikhare
vasan prasadantah sahaja-balabhadrena balina
subhadra-madhya-sthah sakala-sura-sevavasara-do
jagannathah svami nayana-patha-gami bhavatu me
Standing on the seashore, a blue-spired palace is golden glowing.
There with Balabhadra, and sister Subhadra, he is bestowing
on all pious persons his personal service opportunity.
Jagannatha Swami, Lord of all beings, be visible to me.
4)
krpa-paravarah sajala-jalada-sreni-ruciro
rama-vani-ramah sphurad-amala-pankeruha-mukhah
surendrair aradhyah sruti-gana-sikha-gita-carito
jagannathah svami nayana-patha-gami bhavatu me
A great sea of mercy, beautifully blackish like the thunder clouds.
A flawless full lotus, pleased by the mild anger shown by Lakshmi’s words.
Worshipped by the Vedas, the sages and the gods in sweet eulogy.
Jagannatha Swami, Lord of all beings, be visible to me.
5)
ratharudho gacchan pathi milita-bhudeva-patalaih
stuti-pradurbhavam prati-padam upakarnya sadayah
daya-sindhur bandhuh sakala jagatam sindhu-sutaya
jagannathah svami nayana-patha-gami bhavatu me
Brahmins present praises and prayers of pure love when he mounts his cart.
Hearing those hymns as he rides along the road he is pleased at heart.
Ocean of compassion, caring for all creatures, along with Lakshmi.
Jagannatha Swami, Lord of all beings, be visible to me.
6)
para-brahmapidah kuvalaya-dalotphulla-nayano
nivasi niladrau nihita-carano ‘nanta-sirasi
rasanando radha-sarasa-vapur-alingana-sukho
jagannathah svami nayana-patha-gami bhavatu me
Eyes like lotus petals, the crest jewel crowning supreme transcendence.
Feet atop Ananta, adorning Niladri; regal residence.
Ever in ecstasy, for the rapturous embrace of Radharani.
Jagannatha Swami, Lord of all beings, be visible to me.
7)
na vai yace rajyam na ca kanaka-manikya-vibhavam
na yace ‘ham ramyam sakala jana-kamyam vara-vadhum
sada kale kale pramatha-patina gita-carito
jagannathah svami nayana-patha-gami bhavatu me
Most certainly I ask not for a kingdom, gold, gems or great riches.
Nor do I desire a beautiful wife, as any man wishes.
I long for only he, of whom Shiva ever sings the great glory
Jagannatha Swami, Lord of all beings, be visible to me.

hara tvam samsaram druta-taram asaram sura-pate
hara tvam papanam vitatim aparam yadava-pate
aho dine ‘nathe nihita-carano niscitam idarn
jagannathah svami nayana-patha-gami bhavatu me
Dear Lord of all gods please remove soon my useless life of worldliness.
Destroy my stock of sins that expands without end causing deep distress.
O Yadu Lord, surely, for the fallen and poor your two feet are free.
Jagannatha Swami, Lord of all beings, be visible to me.
Submission is not equal to secrifice.Secrifice is stand for own interest but submission is stand for devotion.I m not great if I secrifice my son.Then there Arise question how u secrifice a life which God made not u.? How u sinfully think that ur creator ,Defaming the ultimate how u become enlighted?.In this point the vedantic philosophy and tantraism collision.Vedas has two part one is "Karma Kanda" and other is "gyana marga".
"Karmakanda deals with the yajna and secrifice,This part followed by mimansak and Sancaracarya opposed it and revealed the true meaning of that hymns and proved the supremecy of gyana marga over karma kanda.But latter vaishnabacharya unable to understand the difference between karmakanda and karma yoga.
Lord never know those who prophesy in his name.So how he is messanger?
Not everyone who says to me, "Lord, Lord," will enter the kingdom of heaven, but only the one who does the will of my Father in heaven. On that day many will say to me, "Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many deeds of power in your name?" Then I will declare to them, "I never knew you; go away from me, you evil-doers."
-- Matthew 7:21-23

That means its selfdeclear that jesus was not prophet as some one want to prove.What the vedas said about prophethood?The great vedas said there was none except u have the power to enlight urself.The enlighted person is unified himself with the ultimate so he not need to enter so called heaven.The word heaven and hell r materialistic so its not the ultimate goal.
I will declare to them, "I never knew you; go away from me, you evil-doers."
I will declare to them, "I never knew you; go away from me, you evil-doers."
That means god never know what is his creation?Its the corruption as God is not king or Administrator who want to approved something.We know that God lives in everything and every where,because he is the ultimate space where the universe exist and its god who drive us to do our job in the universe.The illusion may not be the sign of god but the sign of Avidya that created by god to drive the universe with his maya.We all under maya when that maya gone u will be enlighted.
Now wat Gita said about the enlightment:-
"Therefore, without being attached to the fruits of activities, one should act as a matter of duty, for by working without attachment one attains the Supreme."

Therefore, O Arjuna, surrendering all your works unto Me, with full knowledge of Me, without desires for profit, with no claims to proprietorship, and free from lethargy, fight.

Its called karmayoga.Krishna then goes on to describe how Arjuna should surrender the fruits of his actions (good or bad) to him, Krishna.Krishna explains that work done without expectations, motives, or anticipation of its outcome purifies one's mind and gradually makes an individual fit to see the value of reason. He states that it is not necessary to remain in external solitude, or remain actionless, in order to practice a spiritual life, since the state of action or inaction is primarily determined in the mind.

In order to achieve perfection of life, Krishna explains that it is important to control all mental desires and tendencies to enjoy pleasures of the senses. The practice of Karma Yoga in daily life makes an individual fit through action, meditation and devotion to sharpen his reasoning, develop the intuitive power of acquiring knowledge, and to transcend the mind itself.
As with a number of other philosophies in Hinduism, Karma yoga is based on a general understanding of karma and reincarnation (samsara). It is believed that a man is born with certain tendencies (Samskaras), both positive and negative, from his previous lives, which push him toward performing certain actions in his present one. This process continues until the individual attains a zero balance (no karma remaining), wherein one achieves liberation.
The Supreme is the Personality of Godhead for the devotees, and liberation for the impersonalist. A person, therefore, acting for Krishna, or in Krishna consciousness, under proper guidance and without attachment to the result of the work, is certainly making progress toward the supreme goal of life. Arjuna is told that he should fight in the Battle of Kurukshetra for the interest of Krishna because Krishna wanted him to fight. To be a good man or a nonviolent man is a personal attachment, but to act on behalf of the Supreme is to act without attachment for the result. That is perfect action of the highest degree, recommended by the Supreme Personality of Godhead, Sri Krishna.

Vedic rituals, like prescribed sacrifices, are performed for purification of impious activities that were performed in the field of sense gratification. But action in Krishna consciousness is transcendental to the reactions of good or evil work. A Krishna conscious person has no attachment for the result but acts on behalf of Krishna alone. He engages in all kinds of activities, but is completely nonattached.
This verse clearly indicates the purpose of the Bhagavad-gita. The Lord instructs that one has to become fully Krishna conscious to discharge duties, as if in military discipline. Such an injunction may make things a little difficult; nevertheless duties must be carried out, with dependence on Krishna, because that is the constitutional position of the living entity. The living entity cannot be happy independent of the cooperation of the Supreme Lord, because the eternal constitutional position of the living entity is to become subordinate to the desires of the Lord. Arjuna was therefore ordered by Sri Krishna to fight as if the Lord were his military commander. One has to sacrifice everything for the good will of the Supreme Lord, and at the same time discharge prescribed duties without claiming proprietorship. Arjuna did not have to consider the order of the Lord; he had only to execute His order. The Supreme Lord is the soul of all souls; therefore, one who depends solely and wholly on the Supreme Soul without personal consideration, or in other words, one who is fully Krishna conscious, is called adhyatma-cetas. Nirasih means that one has to act on the order of the master but should not expect fruitive results. The cashier may count millions of dollars for his employer, but he does not claim a cent for himself. Similarly, one has to realize that nothing in the world belongs to any individual person, but that everything belongs to the Supreme Lord. That is the real purport of mayi, or "unto Me." And when one acts in such Krishna consciousness, certainly he does not claim proprietorship over anything. This consciousness is called nirmama, or "nothing is mine." And if there is any reluctance to execute such a stern order, which is without consideration of so-called kinsmen in the bodily relationship, that reluctance should be thrown off; in this way one may become vigata-jvara, or without feverish mentality or lethargy. Everyone, according to his quality and position, has a particular type of work to discharge, and all such duties may be discharged in Krishna consciousness, as described above. That will lead one to the path of liberation.

sri-bhagavan uvaca

mayy asakta-manah partha

yogam yunjan mad-asrayah

asamsayam samagram mam

yatha jnasyasi tac chrinu

sri-bhagavan uvaca -- the Supreme Lord said; mayi -- to Me; asakta-manah -- mind attached; partha -- O son of Pritha; yogam -- self-realization; yunjan -- practicing; mat-asrayah -- in consciousness of Me (Krishna consciousness); asamsayam -- without doubt; samagram -- completely; mam -- Me; yatha -- how; jnasyasi -- you can know; tat -- that; srinu -- try to hear.

The Supreme Personality of Godhead said: Now hear, O son of Pritha, how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt.
In this Seventh Chapter of Bhagavad-gita, the nature of Krishna consciousness is fully described. Krishna is full in all opulences, and how He manifests such opulences is described herein. Also, four kinds of fortunate people who become attached to Krishna and four kinds of unfortunate people who never take to Krishna are described in this chapter.

In the first six chapters of Bhagavad-gita, the living entity has been described as nonmaterial spirit soul capable of elevating himself to self-realization by different types of yogas. At the end of the Sixth Chapter, it has been clearly stated that the steady concentration of the mind upon Krishna, or in other words Krishna consciousness, is the highest form of all yoga. By concentrating one's mind upon Krishna, one is able to know the Absolute Truth completely, but not otherwise. Impersonal brahmajyoti or localized Paramatma realization is not perfect knowledge of the Absolute Truth, because it is partial. Full and scientific knowledge is Krishna, and everything is revealed to the person in Krishna consciousness. In complete Krishna consciousness one knows that Krishna is ultimate knowledge beyond any doubts. Different types of yoga are only steppingstones on the path of Krishna consciousness. One who takes directly to Krishna consciousness automatically knows about brahmajyoti and Paramatma in full. By practice of Krishna consciousness yoga, one can know everything in full -- namely the Absolute Truth, the living entities, the material nature, and their manifestations with paraphernalia.

One should therefore begin yoga practice as directed in the last verse of the Sixth Chapter. Concentration of the mind upon Krishna the Supreme is made possible by prescribed devotional service in nine different forms, of which sravanam is the first and most important. The Lord therefore says to Arjuna, tac chrinu, or "Hear from Me." No one can be a greater authority than Krishna, and therefore by hearing from Him one receives the greatest opportunity to become a perfectly Krishna conscious person. One has therefore to learn from Krishna directly or from a pure devotee of Krishna -- and not from a nondevotee upstart, puffed up with academic education


In the Srimad-Bhagavatam this process of understanding Krishna, the Supreme Personality of Godhead, the Absolute Truth, is described in the Second Chapter of the First Canto as follows:
srinvatam sva-kathah krishnah

punya-sravana-kirtanah

hridy antah-stho hy abhadrani

vidhunoti suhrit satam

nashta-prayeshv abhadreshu

nityam bhagavata-sevaya

bhagavaty uttama-sloke

bhaktir bhavati naishthiki

tada rajas-tamo-bhavah

kama-lobhadayas ca ye

ceta etair anaviddham

sthitam sattve prasidati

evam prasanna-manaso

bhagavad-bhakti-yogatah

bhagavat-tattva-vijnanam

mukta-sangasya jayate

bhidyate hridaya-granthis

chidyante sarva-samsayah

kshiyante casya karmani

drishta evatmanisvare

"To hear about Krishna from Vedic literatures, or to hear from Him directly through the Bhagavad-gita, is itself righteous activity. And for one who hears about Krishna, Lord Krishna, who is dwelling in everyone's heart, acts as a best-wishing friend and purifies the devotee who constantly engages in hearing of Him. In this way, a devotee naturally develops his dormant transcendental knowledge. As he hears more about Krishna from the Bhagavatam and from the devotees, he becomes fixed in the devotional service of the Lord. By development of devotional service one becomes freed from the modes of passion and ignorance, and thus material lusts and avarice are diminished. When these impurities are wiped away, the candidate remains steady in his position of pure goodness, becomes enlivened by devotional service and understands the science of God perfectly. Thus bhakti-yoga severs the hard knot of material affection and enables one to come at once to the stage of asamsayam-samagram, understanding of the Supreme Absolute Truth Personality of Godhead." (Bhag. 1.2.17-21)

Therefore only by hearing from Krishna or from His devotee in Krishna consciousness can one understand the science of Krishna.