BY: SUN STAFF
Feb 4, CANADA (SUN) —
Bhagavat Sandarbha
by Srila Jiva Goswami
SECTION TWO
Definition of Brahman and Bhagavan
Thus in the Srimad Bhagavatam as well as in some other literature the one Absolute Truth is called by three names. In some place the Absolute is called Brahman, in some Parmatma, and in yet another Bhagavan. But it should be known that from the distinctions seen between the Absolute and jiva in the trance of Srila Vyasa, the Absolute is not called jiva in this verse. Out of these three manifestations, if Brahman and Bhagavan are explained, Paramatma becomes automatically explained. Therefore first we begin our exposition on these two (Brahman and Bhagavan).
In the Srimad Bhagavatam verse 1.2.11, the specific order "Brahman, Paramatma and Bhagavan) is used to show their relative importance. The idea is this: Those transcendentalists who have rejected all material pleasures up to the happiness experienced by Lord Brahma and who by ardent practice have realized identity with the Absolute Reality which is indivisible and blissful in nature, cannot perceive the variety of its internal potency. This experience of the Absolute in the heart as defined in a general way or without any variegatedness or description of Reality without the distinction between the energy and energetic is called Brahman.
When that same Absolute Truth, the basis for all other transcendental energies, manifests a particular form by His internal potency, becomes revealed to both internal and external senses of devotee transcendentalists which are imbued by bhakti, a specific part of His internal pleasure potency which is the only efficient means in giving His realization. The blissful experience of such transcendentalists encompasses the bliss of those who identify with a distinction between energy and energetic is called Bhagavan. blissful experience of
Sri Jada Bharata spoke similarly in Srimad Bhagavatam (5.12.11):
The Absolute Truth is pure consciousness and the ultimate object of attainment. It is one, devoid of any divisions of internal and external. It is eternal and is called Brahman by the jnanis. The same Absolute Truth is called Paramatma by the yogis and is situated without any disturbance in the heart of each living entity. It is called Bhagavan by devotees. The learned scholars call Him Vasudeva.
Svayambhuva Manu also said to Dhruva Maharaja (S.B.4.11.30):
"Regaining your natural position and rendering service unto the Supreme Lord, the possessor of all potencies (Bhagavan), who is the all-powerful reservoir of all pleasure (Brahman) and who resides in all living entities as the Supersoul, (Paramatma), you will very soon forget the illusory understanding of "I" and "my."
Commentary
In the Vedas and Vedic literature the Absolute Reality is referred to by various names such as sat, om, atma, Brahman, vijnana, purusha, akashah, Paramatma, ananda, jnanam, satyam, param, tat, rasa, Bhagavan vishnu and so on. Out of these Brahman, Paramatma, and Bhagavan are the most prevalent. All other names can be grouped under these three. The Vedas and Vedanta-sutra make frequent use of the word Brahman, the Smritis of Paramatma, and the Itihasas and Puranas of Bhagavan. The Absolute Reality is never designated as jiva, or the individual soul, however, each of which is but a fractional manifestation of the Lord's marginal potency.
The jiva is distinct from the Absolute Reality. This was clearly demonstrated by the analysis of Srila Vyasa's trance in anuccheda 30 to 49 of the Tattva Sandarbha. This certainly denounces the theory that the non-dual Absolute Reality conditioned by Maya becomes the jiva. If such was the case then Sri Suta Goswami would have included the word jiva along with Brahman, Paramatma, and Bhagavan in the vadanti tat verse. Thus from his statement it is concluded that learned transcendentalists never designate the Absolute Reality by the word jiva. However when Lord is called jiva then the meaning is the source of every one's life--jivayatiti. One such instance is in S.B.11.24.27 kalo maya-maye jive.
The specific word order--Brahman, Paramatma , Bhagavan--implies that Paramatma is a superior realization of the Absolute than Brahman realization and Bhagavan is the ultimate stage of realization. One may object that according to the order in the verse Brahman realization should be superior to Paramatma and so on, but this objection is refuted by the principle patha-kramat-artha-kramo baliyan (Artha-samgraha 39), which states that the order according to the meaning is superior than according to the reading.
For example, in the Vedas there is the statement agnihotram juhoti; and later on yavagum pacati--He performs the Agnihotra sacrifice; he cooks yavagu (a special preparation used in the sacrifice). Although here the cooking of yavagu is mentioned after the performance of the sacrifice, it has to be done before the sacrifice, otherwise preparing yavagu serves no purpose and sacrifice will also become futile due to not utilizing the yavagu. Here the order of meaning supersedes the order of reading. The same applies in the case of Suta Gosvami saying, Brahman, Paramatma, and Bhagavan.
To clarify this order Srila Jiva Gosvami begins defining the three types of realizations. Brahman is qualities realization of Bhagavan and Paramatma is controlling feature. When He wants to control the activities of material nature He expands into various Paramatma forms. Therefore the explanation of Brahman and Bhagavan are presented first. Then Paramatma will become know automatically. The detailed exposition on Paramatma will be given in the Paramatma Sandarbha.
Paramahamsa means an ascetic of the highest order as is described by Lord Siva to Uma (Mahabharata Anusasana Parva 141.89):
caturvidha bhikshavaste kuticaka-bahudakau
hamsah parama-hamsasca yo yah pascat sa uttamah
The ascetics are of four types--kuticaka, Bahudaka, Hamsa and Paramahamsa. The following one is superior to the prevous one in this order.
There are essentially two types of paramahamsas, or transcendentalists, the jnanis and Bhagavata. Jnani paramahamsas are those attached to the impersonal feature of the Absolute. Bhagavata paramahamsas are those attached to the personal aspect of the Absolute. Lord Krishna explained the qualities and activities of the first type of paramahamsas in the eighteenth chapter of the Eleventh Canto. That of the second type is described in the third chapter of the same canto by the sage Hari. Dattatreya, Vamadeva, the four Kumaras, before they cursed the Vaikuntha gate-keepers, Jaya and Vijaya, are examples of the first type and Prahlada, Narada Muni, Uddhava and the gopis of Vraja are examples of the second type.
Jnani paramahamsas have no material desire even up to the bliss of Satyaloka, but they are not inclined to rendering personal service to the Personality of Godhead. They understand that the cause of material misery is duality and thus the only solution is to become free from it. For this they culture knowledge of oneness with the Absolute and renounce all material attachment. They are unable to conceive that the Absolute Reality has transcendental form and yet remains non-dual. Because of this defect they cannot realize the Supreme Lord and His internal potencies, just as persons who have no ear for classical music cannot appreciate and distinguish between the fine melodies of a raga and thus all the exquisite features of a virtuoso's recital is wasted on them for they can only perceive sound in the raga and nothing else. In the same way, jnani paramahamsas can only realize the Absolute Reality without manifest qualities.
From this one should not misconstrue that there is no variety in the Absolute, neither should one consider that Brahman is different from Bhagavan. Therefore Srila Jiva Gosvami says, ekam eva akhanda anandasvarupam, "The one indivisible Absolute, which is blissful in nature." The Absolute realized by both types of paramahamsas is one and the same, but their realization differs, just as if the abovementioned virtuoso performs for an audience some of whom have knowledge and appreciation of his abilities. He will delight in displaying his talent and this will give pleasure to both the performer and the qualified listeners, who will fully realize the special quality of the performer. But those lacking the discrimination to appreciate a fine musical recital, even though present in the same audience, fail to realize the same degree of pleasure from the same performance.
In this example the performer is one, but the two different grades of people in the audience appreciate him differently and they enjoy differently. The experience of those more in the know ledge is superior to those ignorant of the merits of fine music and their appreciation includes the experience of the less refined members of the audience. Similarly the realization of the Bhagavata Paramahamsas is superior to the jnani Paramahamsas and it includes Brahman realization as well. In this regard, Srila Rupa Gosvami writes in (B.R.S.1.1.38):
brahmanando bhavedesha cet parardha guni-kritah
naiti bhakti sukhambhodheh paramanu-tulamapi
Even if the bliss of Brahman realization is multiplied unlimitedly it cannot compare to a drop from the blissful ocean of devotional service.
By rendering devotional service, the Bhagavatas realize the Supreme Lord, the Personality of Godhead, within their heart. They realize him externally as well, with their senses, which have become purified by the internal potency of the Lord. They are able to perceive the Lord along with His multifarious potencies, which are all inconceivable.
To prove that the one Absolute has three names based on the realizations of the worshiper Srila Jiva Gosvami cites two verses (SB.5.12.11 & 4.11.30):
The verse 5.12.11 is an instruction from Jada Bharata to King Rahugana. In this verse the words jnanam, visuddham, paramartham, ekam, anantaram, abahi, and satyam are all adjectives of Brahman. Pratyak and prasantam refer to Paramatma. This Absolute Reality, Bhagavan, is called Vasudeva. Vasudeva is a name of Krishna, because His father's name is Vasudeva. Kavi in this verse means the learned in scriptures. They recognize Lord Krishna as the Absolute Reality, para tattvam. According to Srila Visvanatha Cakravarti Thakura, this verse is an expansion of the vadanti tat (1.2.11) verse.
In 4.11.30 anandamatra refers to Brahman, pratyag-atma to Paramatma and upapanna samasta-sakti is an adjective for Bhagavan. Since Srimad Bhagavatam is the mature fruit of the Vedic tree, nigama-kalpa-tarorgalitam phalam, it reconciles the various manifestations of the Absolute described in the various parts of the Vedic literature in different ways. Although different transcendentalists follow different processes and worship different forms of the Absolute as Supreme, Srimad Bhagavatam explains that Reality is only one. But it manifests differently according to the qualification of the worshiper. In the next anuccheda Srila Jiva Gosvami analyses the three features of the Absolute Truth and gives the meaning of the word Bhagavan according to the Vishnu Purana.
Go to Section Three
Return to Section One
