Section
2
Definition of Brahman and Bhagavän
Thus in the Çrémad Bhägavatam 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 Parmätmä, and in yet another Bhagavän. But it should be known that from the distinctions seen between the Absolute and jéva in the trance of Çréla Vyasa, the Absolute is not called jéva in this verse. Out of these three manifestations, if Brahman and Bhagavän are explained, Paramätmä becomes automatically explained. Therefore first we begin our exposition on these two (Brahman and Bhagavän).
In the Çrémad Bhägavatam verse1.2.11, the specific order "Brahman, Paramätmä and Bhagavän) 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 Brahmä 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 Bhagavän.
Çré Jaòa Bharata spoke similarly in Çrémad Bhägavatam (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 jïänis. The same Absolute Truth is called Paramätmä by the yogis and is situated without any disturbance in the heart of each living entity. It is called Bhagavän by devotees. The learned scholars call Him Vasudeva.
Sväyambhuva Manu also said to Dhruva Mahäräja (S.B.4.11.30):
"Regaining your natural position and rendering service unto the Supreme Lord, the possessor of all potencies (Bhagavän), who is the all-powerful reservoir of all pleasure (Brahman) and who resides in all living entities as the Supersoul, (Paramätmä), 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, ätmä, Brahman, vijïäna, puruña, äkäñaù, Paramätmä, änanda, jïänam, satyam, param, tat, rasa, Bhagavän viñëu and so on. Out of these Brahman, Paramätma, and Bhagavän 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 Småtis of Paramätmä, and the Itihäsas and Puräëas of Bhagavän. The Abolute Reality is never designated as jéva, or the individual soul, however, each of which is but a fractional manifestation of the Lord's marginal potency.
The jéva is distinct from the Absolute Reality. This was clearly demonstrated by the analysis of Çréla Vyäsa's trance in anuccheda 30 to 49 of the Tattva Sandarbha. This certainly denounces the theory that the non-dual Absolute Reality conditioned by Mäyä becomes the jéva. If such was the case then Çré Süta Goswämé would have included the word jéva along with Brahman, Paramätmä, and Bhagavän in the vadanti tat verse. Thus from his statement it is concluded that learned transcendentalists never designate the Absolute Reality by the word jéva. However when Lord is called jéva then the meaning is the source of every one's life--jévayatiti. One such instance is in S.B.11.24.27 kälo mäyä-maye jéve.
The specific word order--Brahman, Paramätmä , Bhagavän--implies that Paramätmä is a superior realization of the Absolute than Brahman realization and Bhagavän is the ultimate stage of realization. One may object that according to the order in the verse Brahman realization should be superior to Paramätmä and so on, but this objection is refuted by the principle paöha-kramät-artha-kramo baléyän (Artha-saàgraha 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 yaväguà pacati--He performs the Agnihotra sacrifice; he cooks yavägü (a special preparation used in the sacrifice). Although here the cooking of yavägü is mentioned after the performance of the sacrifice, it has to be done before the sacrifice, otherwise preparing yavägu serves no purpose and sacrifice will also become futile due to not utilizing the yavägu. Here the order of meaning supersedes the order of reading. The same applies in the case of Süta Gosvämé saying, Brahman, Paramätmä, and Bhagavän.
To clarify this order Çréla Jéva Gosvämé begins defining the three types of realizations. Brahman is qualities realization of Bhagavän and Paramätmä is controlling feature. When He wants to control the activities of material nature He expands into various Paramätmä forms. Therefore the explanation of Brahman and Bhagavän are presented first. Then Paramätmä will become know automatically. The detailed exposition on Paramätmä will be given in the Paramätmä Sandarbha.
Paramahaàsa means an ascetic of the highest order as is described by Lord Çiva to Umä (Mahäbhärata Anuçäsana Parva 141.89):
caturvidhä bhikñavaste kuöécaka-bahüdakau
haàsaù parama-haàsaçca yo yaù paçcät sa uttamaù
The ascetics are of four types--kuöicaka, Bahudaka, Haàsa and Paramahaàsa. The following one is superior to the prevous one in this order.
There are essentially two types of paramahaàsas, or transcendentalists, the jïänis and Bhägavata. Jnäni paramahaàsas are those attached to the impersonal feature of the Absolute. Bhägavata paramahaàsas are those attached to the personal aspect of the Absolute. Lord Kåñëa explained the qualities and activities of the first type of paramahaàsas in the eighteenth chapter of the Elevanth Canto. That of the second type is described in the third chapter of the same canto by the sage Hari. Dattätreya, Vämadeva, the four Kumäras, before they cursed the Vaikuëöha gate-keepers, Jaya and Vijaya, are examples of the first type and Prahläda, Närada Muni, Uddhava and the gopis of Vraja are examples of the second type.
Jïäné paramahaàsas have no material desire even upto 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 räga and thus all the exquisite features of a virtuoso's recital is wasted on them for they can only perceive sound in the räga and nothing else. In the same way, jïäni paramahaàsas can only realize the Absolute Reality without manifest qualities.
From this one should not misconstrue that there is no varitey in the Absolute, neither should one consider that Brahman is different from Bhagavän. Therefore Çréla Jéva Gosvämé says, ekam eva akhaëda änandasvarupam, "The one indivisible Absolute, which is blissful in nature." The Absolute realized by both types of paramahaàsas 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 discrimmination 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 Bhägavata Paramahaàsas is superior to the jïäni Paramahaàsas and it includes Brahman realization as well. In this regard , Çréla Rüpa Gosvämé writes in (B.R.S.1.1.38):
brahmänando bhavedeña cet parärdha guëé-kåtaù
naiti bhakti sukhämbhodheù paramäëu-tulämapi
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 Bhägavatas 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 Çréla Jéva Gosvämé cites two verses (SB.5.12.11 & 4.11.30):
The verse 5.12.11 is an instruction from Jaòa Bharata to King Rahugaëa. In this verse the words jïänam, viçuddham, paramärtham, ekam, anantaram, abahi, and satyam are all adjectives of Brahman. Pratyak and prasantam refer to Paramätmä. This Absolute Reality, Bhagavän, is called Väsudeva. Väsudeva is a name of Kåñëa, because His father's name is Vasudeva. Kavi in this verse means the learned in scriptures. They recognize Lord Kåñëa as the Absolute Reality, para tattvam. According to Çréla Viçvanätha Cakravarti Öhäkura, this verse is an expansion of the vadanti tat (1.2.11) verse.
In 4.11.30 änandamätra refers to Brahman, pratyag-ätmä to Paramätmä and upapanna samasta-çakti is an adjective for Bhagavän. Since Çrémad Bhägavatam is the mature fruit of the Vedic tree, nigama-kalpa-tarorgalitaà 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, Çrémad Bhägavatam explains that Reality is only one. But it manifests differently according to the qualification of the worshiper. In the next anuccheda Çréla Jéva Gosvämé analyses the three features of the Absolute Truth and gives the meaning of the word Bhagavän according to the Viñëu Puräëa.