Contents at a Glance

Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xv

Dedication . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xxvii

I r Bhagavat Sandarbha 1Magalcaraa . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3

Anucchedas 1102. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5

II References 1041Editors Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1043

The Language of TranscendenceKey Terms andConcepts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1045

Glossary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1059

Abbreviations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1078

Subject Index. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1079

Verse Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1115

Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1149

Acknowledgements . . . . . . . . . . . . . . . . . . . . . . . . . . . 1158

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Table of Contents

Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xv

Dedication . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xxvii

I r Bhagavat Sandarbha 1Magalcaraa . . . . . . . . . . . . . . . . . . . . . . . . . . 3

1 Absolute Reality Manifests inThree DifferentWays . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5

2 Distinction Between Brahman and Bhagavn. . . . . . 9

3 Bhagavn as the Qualified Absolute . . . . . . . . . . . . 17

4 Bhagavn Is Nryaa . . . . . . . . . . . . . . . . . . . . . . 35

5 Absolute Reality Manifests inThree Aspects . . . . . . 46

6 The Person Eligible for Brahman Realization . . . . . . 51

7 TheManifestation of Brahman. . . . . . . . . . . . . . . . 65

8 Devotion Is theMeans to Bhagavn Realization . . . . 72

9 BhagavnManifests According to theMoodof the Devotee . . . . . . . . . . . . . . . . . . . . . . . . . . . 74

10 An Example of Bhagavn Realization . . . . . . . . . . . 77

11 The Characteristics of Bhagavn Are Inherent . . . . . 121

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12 Bhagavn Is the Refuge of Mutually ConflictingPotencies I . . . . . . . . . . . . . . . . . . . . . . . . . . . . 126

13 Bhagavn Is the Refuge of Mutually ConflictingPotencies II . . . . . . . . . . . . . . . . . . . . . . . . . . . 129

14 Bhagavn Is the Refuge of Mutually ConflictingPotencies III . . . . . . . . . . . . . . . . . . . . . . . . . . . 132

15 Bhagavns Potencies Are Inconceivable . . . . . . . . . 134

16 Bhagavns Energies Are Intrinsic . . . . . . . . . . . . . 138

17 Bhagavn Has Both Conscious and Inert Potencies . . 165

18 Mys Two Divisions . . . . . . . . . . . . . . . . . . . . . . 172

19 The Internal Energy Is the Source of All Action . . . . 187

20 The Jva Is Dependent on Bhagavn for His Powerof Cognition . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 198

21 My Is under Bhagavns Control . . . . . . . . . . . . . 206

22 My Is Activated by Bhagavn . . . . . . . . . . . . . . . 209

23 Threefold My Is Real . . . . . . . . . . . . . . . . . . . . . 213

24 The Qualities of Bhagavn Are Intrinsicto His Nature . . . . . . . . . . . . . . . . . . . . . . . . . . . . 231

25 Bhagavns Attributes Constitute His EssentialNature. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 243

26 Bhagavns Attributes Are Eternal . . . . . . . . . . . . . 248

27 Bhagavn Is Transcendental to My . . . . . . . . . . . 252

28 My Feels Shy to Appear before Bhagavn . . . . . . . 255

29 Bhagavns Body Is Part of His Essential Nature . . . . 259

30 Bhagavns Body Is Transcendental. . . . . . . . . . . . . 268

31 Bhagavns Body Is All-pervading . . . . . . . . . . . . . . 284

32 Bhagavns Form Is Unlimited . . . . . . . . . . . . . . . . 300

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33 Bhagavns Form Is Not Limited byMaterialElements . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 312

34 Bhagavn Is Both within and withoutthe Universe. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 316

35 The Universe Is within the Lords Belly . . . . . . . . . . 321

36 Kas Body Is Advaya-brahma . . . . . . . . . . . . . . . 326

37 r Ka Is the Ultimate Cause . . . . . . . . . . . . . . . 332

38 Various Avatras of Bhagavn . . . . . . . . . . . . . . . . 337

39 Bhagavns Form Is Unlimited . . . . . . . . . . . . . . . . 340

40 Unlimited Forms of Bhagavn Exist within One Form 343

41 The Lords Body Contains Everything . . . . . . . . . . . 359

42 Kas Form CanManifest in InnumerablePlaces Simultaneously. . . . . . . . . . . . . . . . . . . . . . 370

43 r Ka Is the ParamtmI . . . . . . . . . . . . . . . 378

44 r Ka Is the ParamtmII. . . . . . . . . . . . . . . 385

45 The Lords Body Is Eternal and All-pervading. . . . . . 392

46 Though Invisible, the Lords Body Can Be Seenby His Mercy . . . . . . . . . . . . . . . . . . . . . . . . . . . . 405

47 His Name, Form, Actions and Attributes AreTranscendental . . . . . . . . . . . . . . . . . . . . . . . . . . 413

48 The Lords Senses Are Transcendental . . . . . . . . . . 476

49 The Lords Bodily Limbs Are Non-Material . . . . . . . 488

50 Contradictory Statements Reconciled . . . . . . . . . . . 497

51 The Lords Form Is the Supreme Absolute Reality . . . 510

52 r abhadevas Body Is Transcendental. . . . . . . . . 521

53 Kas Body Is Transcendental andMostBeautiful . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 530

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54 Devaks Prayer to r Ka. . . . . . . . . . . . . . . . . . 534

55 The Partial Expansions of r Ka Are AlsoTranscendental . . . . . . . . . . . . . . . . . . . . . . . . . . 539

56 Kas Form Is the Ultimate of AllThat Is to BeAttained . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 546

57 Ka Is abdabrahman . . . . . . . . . . . . . . . . . . . . 554

58 Kas Body Is the Complete Form of Bhagavn. . . . 557

59 Bhagavns Attire and Ornaments Are Partof His Svarpa . . . . . . . . . . . . . . . . . . . . . . . . . . . 574

60 Bhagavns Weapons Belong to His Svarpa. . . . . . . 579

61 Vaikuha Is Also Part of Bhagavns Svarpa . . . . . 586

62 Vaikuha Is beyond theMaterial World . . . . . . . . . 596

63 No One Falls from Vaikuha . . . . . . . . . . . . . . . . . 600

64 Vaikuha Is Both beyondMatter and a Placeof No Falldown . . . . . . . . . . . . . . . . . . . . . . . . . . . 636

65 OnlyThose Free from the Guas of NatureAttain Vaikuha . . . . . . . . . . . . . . . . . . . . . . . . . 639

66 Vaikuha Is the Shelter of the Nirgua State . . . . . 641

67 Vaikuha Is Eternal . . . . . . . . . . . . . . . . . . . . . . . 644

68 Vaikuha Surpasses Liberation. . . . . . . . . . . . . . . 646

69 Vaikuha Is Sat-cit-nanda I. . . . . . . . . . . . . . . 652

70 Vaikuha Is Sat-cit-nanda II . . . . . . . . . . . . . . 657

71 Vaikuha Is Not Known to Ritualistic Performers . . 662

72 Dhruvaloka Is Also Transcendental Vaikuha . . . . 666

73 Vaikuha Has NumerousManifestations . . . . . . . . 689

74 Vaikuha Self-Manifests like the Lords Body . . . . . 692

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75 Bhagavns Associates Are Transcendentallike Him . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 696

76 The Lords Associates Are like the Lord . . . . . . . . . . 700

77 A Devotees Highest Aspiration: To Be in theCompany of the Lords Associates . . . . . . . . . . . . . . 703

78 The Residents of Vaikuha Are Transcendentalto theMaterial World . . . . . . . . . . . . . . . . . . . . . . 706

79 TheThreefold Spiritual Manifestation Is Partof the Internal Potency . . . . . . . . . . . . . . . . . . . . . 721

80 The Lord Is the Embodiment of All HumanAttainments. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 782

81 Bhagavn Is theMost Complete Manifestationof Brahman . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 785

82 tmrmas Render Service to Bhagavn . . . . . . . . . 798

83 Bhagavn Realization Is the Highest Rungon the Ladder of Transcendence. . . . . . . . . . . . . . . 802

84 r Ka Advises Uddhava to TranscendBrahma-jna . . . . . . . . . . . . . . . . . . . . . . . . . . . 815

85 DhruvaMahrja Accepts Bhagavn as Superiorto Brahman . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 818

86 Devotees Do Not Desire Liberation . . . . . . . . . . . . . 821

87 Brahman Is Not Independent of Bhagavn. . . . . . . . 824

88 Brahman Is Part of Bhagavn . . . . . . . . . . . . . . . . . 831

89 Brahman Is the Attributeless Magnificenceof Bhagavn . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 835

90 Brahman Is the Opulence of Bhagavn . . . . . . . . . . 838

91 Brahman Is the Lords Bodily Effulgence . . . . . . . . . 841

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92 Scriptures Describe Bhagavn Asbeyond Brahman . . . . . . . . . . . . . . . . . . . . . . . . . 843

93 Bhagavn Is the Shelter of Everything,Including Brahman. . . . . . . . . . . . . . . . . . . . . . . . 848

94 The PrimaryMeaning of theWord Brahma IsBhagavn. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 868

95 rmad Bhgavatam Is the Complete Scripture . . . . 88596 The Conclusion of the Catu-lok of Bhgavatam

Is Bhagavn . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 89897 All Scriptures Are Reconciled in Bhagavn . . . . . . . 93198 The Vedic Sound Reveals Bhagavn. . . . . . . . . . . . . 93799 Lakm Is the Energy of the Lord . . . . . . . . . . . . . . 996100 Lakm Is the Lords Eternal Consort. . . . . . . . . . . . 1019101 Bhagavn Can Be Known Only through the Vedas . . 1026102 Bhagavn Can Be Realized through Devotion Alone . 1032

II References 1041Editors Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1043The Language of TranscendenceKey Terms andConcepts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1045Glossary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1059Abbreviations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1078Subject Index. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1079Verse Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1115Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1149Acknowledgments . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1158

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r-bhagavn uvcaida tu te guhyatama pravakymy anasyavejna vijna-sahita yaj jtv mokyaseubht

r Bhagavn said: I shall teach you, who are devoid of envy,this most secret knowledge [of devotion] along with the meansof its realization, knowing which, you will become free from theinauspiciousness of conditional existence. (gt 9.1)

The real goal of life is happiness. In whatever we do, our ulti-mate goal is to be happy. Happiness can be attained in two ways: bypleasing our own senses or by pleasing the Supreme Person (Bha-gavn), directly or indirectly. Those who seek their own happinessindependent of Bhagavn ultimately remain unhappy. The reason isthat we cannot truly please ourselves while we are confused aboutwho we actually are.

A human being is a conscious self, animating a physical body,ego,mind and discriminating intellect. As such, the conscious self isour true identity, whereas the other four instruments are acquired,temporary and superficial dimensions of embodied life. Because wemistake the body, ego, mind and intellect to be the most importantdimensions of our being,we fail to achieve happiness and try in vainto please our senses. When one recognizes oneself as a consciousbeing, as a part of Bhagavn distinct from the body-mind-complex,one will understand how to attain true happiness. Vedic literatureteaches that the basic cause of suffering is ignorance about our real

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self. The Vedic seers thus provided authentic knowledge to enablehumanity to overcome this ignorance. They considered this effortto be the highest welfare for society. Keeping the ultimate goal ofenlightenment inmind, they devised four pursuits (pururthas) forhuman life. They did not teach us to neglect our physical needs, butto satisfy them in a way that we remain aligned with the ultimategoal, which is to realize our real identity. Vedic society thus con-ceived of four human pursuits corresponding to the four aspects ofa human being. The basic need of an individual is survival, whichis directly related to the physical body. This primarily entails food,clothing and shelter. To acquire these necessities, there is a needforwealth (artha), because not everyone can produce all the require-ments for their own survival. Consequently, there arises the need toexchange commodities or for a means of commerce.

Once the basic means for survival have been provided for, thereis a natural tendency to seek pleasure or happiness (kma), which isrelated to themind. Wealth is also needed to fulfill a persons desiresfor happiness. To procure wealth and mental pleasure, there is aneed for social organization. This necessitates striving not only forones owneconomicwelfare and sense pleasure but doing it in such away that one does not impede the goals of other members of society.Therefore, someorder anddiscipline is required tomaintainbalancein society, and this integral system of morals is termed dharma.

Theprevious threeobjectives followa single lineof evolution, butthe fourth goal arises to correct the ineffectiveness of all the previ-ous goals. No matter how well defined and refined our ethics, howequitable and stable our financial base, and how opulent our stan-dard of living, stillwe remainunfulfilled. Our reaction to this persis-tent dissatisfaction is to seek mokafreedom. This begins withthe simple desire to be disentangled from money and social restric-tions, and culminates in the aspiration to be freed from all limita-tions imposed by finite existence within a relativistic universe. Allfour goals, however, are related only to the body, ego,mind and intel-lect, which together form the external covering of the self. Althoughthe fourth goal extricates the self from the mire of the body-mind-complex, it does not deliver any positive happiness to the self.

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Perceiving that sense gratification provides but limited and self-ish satisfaction, people propose that seeing to the wants and needsof others, rather than our own, will bring true happiness. Cer-tainly this comes closer to the mark, yet a feeling of emptiness per-sists within, because such acts of welfare are not aimed at the ulti-mate goal. Rather than catering to ones ownmisidentification withthe body-mind-complex, they cater to that same misidentificationwithin others.

Why is this so? Because such acts do not take the root of the prob-lem into consideration. True altruism lies not in merely taking careof the external persona of a living being; it lies in alleviating theignorance that is the root of everyones disability in finding happi-ness ignorance of ones true identity in relation to Bhagavn. Toenlighten the ignorant and conditioned self to its true identity solvesthe eternal problem of happiness at its very root. r Ka saysin Bhagavad Gt that one of the basic godly characteristics is to becompassionate towards others, and that this compassion releases usfrom our beginningless suffering. The core mission of the Vedas isto provide knowledge about the self and its relation to the SupremeSelf, enabling true altruism and compassion.

The great seers of India illustrated this transcendental altruismby striving tirelessly to enlighten the masses. Among such luminar-ies, r Jva Gosvm is a brilliantmoonwho performed unparalleledwelfare to humanity by presenting the essence of Vedic literature inthe form of the a Sandarbhas. Without the detailed guidance of awork like the a Sandarbhas, a seeker of knowledge can easily getlost in the dense forest of Vedic literature, not knowing where tobegin and how to pursue his spiritual life.

r Jva Gosvm, who had studied the entire gamut of Vedic liter-ature, including the Vedas, Puras, gamas, six daranas and theirvarious branches, came to the conclusion that in the present age, the day bhteugt 16.2

daiv sampad vimokyagt 16.5

vedai ca sarvair aham eva vedyagt 15.15

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easiest and best way to know our relation to Bhagavn is revealedin rmad Bhgavatam, the final work of r Vedavysa. He consid-ered the study of rmadBhgavatam an integral process of realizingthat relationship and thus finally attaining the ultimate goal of life:unadulterated joy. To grant humanity a thorough, systematic under-standing of rmad Bhgavata Pura, r Jva Gosvm wrote Bhga-vata Sandarbha, A Compilation of the Bhgavata (also known as aSandarbha, Six Compilations, because it has six divisions: Tattva,Bhagavat, Paramtma, Ka, Bhakti, and Prti Sandarbha).

Overview of the Six Sandarbhas

a Sandarbha is a systematically organized compilation of essentialverses from rmad Bhgavatam, thoroughly revealing its essentialmessage. According to Jva Gosvm, rmad Bhgavatam describesthree basic subjects: ( 1 ) our identity in relation to the Absolute(sambandha-jna), ( 2 ) the process to realize that identity (abhid-heya-tattva), and ( 3 ) the ultimate goal achieved by doing so (prayo-jana-tattva). In the a Sandarbhas, r Jva elaborates on these threetopics.

Tattva Sandarbha is the first of the Six Sandarbhas and is an intro-duction to the rest. It can be divided into two parts: prama andprameya. The first part (prama) deals with epistemology, themeans of acquiring valid knowledge. In this part, Jva Gosvmestablishes rmad Bhgavatam as the foremost source of valid tran-scendental knowledge. It is very important tonote r JvaGosvmsconviction that rmad Bhgavatam is not merely a book containingvalid knowledge of Reality; it actually qualifies the reader to directlyperceive Reality and is itself nondifferent from Reality. This convic-tion is indeed shared by r Vysa himself and proclaimed decisivelyat the very beginning of rmad Bhgavatam (1.1.2 and 1.3.44).

The second part (prameya) begins to focus on the actual meaningof Bhgavatam, revealing its essence in summary by examining thevision of Reality thatwas disclosed toVysadevawhile in the state oftrance. In short, Jva Gosvm establishes that the ultimate subjectof knowledge is Bhagavn in relation to His variegated energies.

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In the next three Sandarbhas (beginning with this one, Bhaga-vat Sandarbha), Jva Gosvm elaborates on the topic of ontology(sambandha-jna). He begins this volume by establishing Realityas the nondual absolute substantive, existing most completely asBhagavn, the transcendent Supreme Person.

In the third volume (Paramtma Sandarbha), he delineates Bha-gavns manifestation immanent within all entities, called Param-tm, vara or Purua. He also describes the ontology of the indi-vidual living beings ( jvas) and the illusory potency (my). Thejva is a conscious integrated part of Paramtm, and the illusoryenergy that enthralls and conditions the jva is Paramtms exter-nal energy.

The fourth volume (Ka Sandarbha) reveals r Ka asSvaya Bhagavn, the original Supreme Person. It also describeshow r Ka has His eternal abode manifest in three places,namely, Vndvaa, Mathur and Dvrak. He is timelessly presentin these three places along with His ever-liberated associates,engaged in His eternal divine ll.

Thefifth volume (Bhakti Sandarbha) elaborates upon themethod-ology of self-realization (abhidheya). rla Jva Gosvm explainsthat devotional service performed for the pleasure of r Ka(bhakti) without any tinge of vested interest is themethod to realizeones relationship to Absolute Reality, which naturally entails real-ization of ones true identity. Without bhakti, no other process, suchas jna-yoga, is efficacious in realizing the Absolute. He describesthe various types and practices of bhakti and concludes that thehighest form of bhakti is performed following the intrinsic moodand nature of the eternal associates in Vraja.

Bhakti leads one to the ultimate goal, prayojana, which is the sub-ject matter of the sixth and final volume, Prti Sandarbha. Here rJva Gosvm provides a detailed analysis of prti, love for Ka. Heshows that prti is not just a sentiment (bhva), but an aesthetic relishof that sentiment (rasa). Prti brings about the union of the devo-tee and Ka without any loss of ontological individuality. Thisunion or oneness is indeed the secret meaning of the non-dualisticstatements of the Upaniads, such as tat tvam asiYou are that.

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Summary of Bhagavat Sandarbha

The central theme of Jva Gosvms discussion in Bhagavat San-darbha is based upon the second line of the famous verse from Bh-gavata Pura (1.2.11): Knowers of the Absolute describe it as non-dual consciousness, naming it as Brahman, as Paramtm and asBhagavn.

Jva Gosvms purpose in writing this Sandarbha is to establishBhagavn, consisting of a trans-empirical form replete with tran-scendental energies, as the highest manifestation of the Absolute,superior even to Brahman. Although Absolute Reality is one andindivisible, an individualwill realize it in three stages of completion,as far as his or her individual capacity of realization permits. Thus,individuals can realize Absolute Reality as Brahman, Paramtm orBhagavn. The specific sequence of nouns used in this verse (Brah-man, Paramtm and Bhagavn) indicates the increasing impor-tance and completeness of each succeeding manifestation. r JvaGosvm also points out that Absolute Reality is never authenticallyrealized as the jva, the individual living being.

When one realizes the Absolute Truth without perceiving anydistinction between its energies and the Absolute itself as EnergeticSource, it is called Brahman. When through deeper intuitive insightone apprehends a distinction between the energies and the Ener-getic Source, but perceives this distinction only in relation to phe-nomenal energies (the world and the living entities within it), theReality thus realized is called Paramtm. When ones discernmentof the distinction between energy and Energetic Source moves stilldeeper to include the internal, transcendental energies of Reality,one begins to perceive Reality as Bhagavn.

Thus, it is clear that there is no ontological difference betweenBrahman, Paramtm and Bhagavn. The difference lies only inthe level of perception of the respective seekers. Nevertheless, thedifference is not just one of nomenclature.

For example, the phrase blue lotus has three components: ( 1 )lotus the noun itself, a substance unqualified by any adjective,( 2 ) blue theadjectivequalifying thenoun, and ( 3 ) the complete

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phrase, blue lotusa qualified substance. There is no real differ-ence between lotus and blue lotus except that the former doesnot convey any specific features, whereas the latter clearly states itscolor. The distinction between Brahman and Bhagavn is similar.

In this way, even though He is qualified with all potencies, Bha-gavn is the undifferentiated Reality because He is the completemanifestation of the Absolute Truth. Brahman, on the other hand,exhibits no specific qualities and is therefore an incomplete mani-festation of that same Truth, just as lotus conveys an incompletedepiction of blue lotus. As such, even though there is no real dif-ference between Brahman and Bhagavn, they are not one and thesame in all respects. The difference lies in the limitation of vision onthe part of the seeker.

r Jva explains that when the Absolute is perceived as unquali-fied (i.e., as Brahman), it amounts to bare awareness of the substan-tive prior to the specification of its intrinsic nature. At this stage itis known as vieya, or that which is yet to be defined. The energiesthat inhere in the Absolute are its qualifiers (vieaa). When thesameAbsolute is perceived as inclusive of its intrinsic power (i.e., asBhagavn), it amounts to complete awareness of the substantive asa qualified entity (viia).

If one realizes Bhagavn, one will naturally understand Brah-man, just as one who beholds a blue lotus automatically sees a lotus.This is why r Jva did not dedicate a separate Sandarbha to Brah-man. Whatever is essential to know about Brahman is containedwithin Bhagavat Sandarbha.

As there is no absolute difference between Bhagavn and Brah-man, so too there is no absolute difference between Bhagavn andParamtm, the latter being a partial manifestation (sva) of Bha-gavn. In the Paramtmmanifestation, the Absolute is understood

Thus, r Jvas understanding of Brahman is notably distinct from the Advaitadefinition, which considers Brahman ultimately to be entirely devoid of allenergies, manifest as qualities, forms, names and actions. r Jva Gosvm exertsconsiderable effort to establish that the energies of Bhagavn are real, eternal, andnot superimposed or borrowed, countermanding the philosophy of Advaitavda,which claims that they are superimpositions ofmy (Pacada 1.236).

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as the source of creation who enters the individual tms constitut-ing His intermediary energy (taastha-akti), catalyzes the evolu-tion ofmaterial elements and various forms from pradhna, and actsas the inner regulator and facilitator of the interface between thetm and the material elements.

Although there is no absolute difference among the three aspectsof theOneAbsolute Reality, r Jva Gosvms evaluation is that Bha-gavn is themost completemanifestation (pra-virbhva), repletewith unparalleled variegated potencies. In comparison to Bhagavn,Brahman and Paramtm are incomplete manifestations (asamyag-virbhva) of the One Absolute Reality. The realization of Bhagavnnaturally includes that of Brahman, but not vice versa.

The rest of this Sandarbha involves a further elaboration on thenature of Bhagavn, revealing the transcendental character of Hisform, name, abode, devotees, activities and His superiority overBrahman. Hence, Jva Gosvm rightly calls itBhagavat Sandarbhaan essay on Bhagavn.

Referencing the statements of sage Parara in Viu Pura(6.5.74), Jva Gosvm shows that the word bhagavnmeans one whohas six-fold majesties in infinite fullness: the power to regulate allexistence fromwithin, inconceivable potency, fame, wealth, knowl-edge and detachment. The word bhagavn also means one who isnever influenced by the three guas of prakti (vp 6.5.79). His ener-gies have a relationship of inherence (samavya) with Him. Theyare inherent within His being, and thus He is never devoid of suchpotencies.

Although Bhagavn is endowed with infinite potencies, thesepotencies are categorized in three groups: internal (antaragaor svarpa-akti), intermediary (taastha or jva-akti) and exter-nal (bahiraga or my-akti). The internal potency (constitutingthe true self of Bhagavn) is fully and directly displayed in Him.The other two potencies are displayed indirectly through Param-tm. By virtue of His inscrutable, inherent potency, the singularUltimate Reality eternally manifests in four forms: ( 1 ) His ownessential form (svarpa), ( 2 ) His partial self-expansions (vaibhava),( 3 ) conscious entities with distinct individuality ( jva / tm), and

xxii

Introduction

( 4 ) the potentiality inhering in the material elements (pradhna).Thus, Bhagavn is simultaneously endowed with conscious energy(cit-akti) and inert matter (acit-akti, also called my-akti orbahiraga-akti).

My-akti, or the external energy, can never exercise its influ-ence on Bhagavn. However, it has the power of causing delusionto the individual tms. The cit-akti and my-akti are mutu-ally antagonistic (one reveals, whereas the other deludes), and yettheir manifold functions are founded in the common substratum ofBhagavn.

r Jva Gosvm stresses that Bhagavns energies have twoimportant features: they are trans-rational (acintyatva) and intrin-sic to Him (svbhvikatva). Since they are trans-rational, the ener-gies of Reality are ultimately inscrutable and not fully within thegrasp of human thought and reason (tarka-asaha). Trans-rationalalso indicates that these energies can accomplish logically impossi-ble feats. Another import of trans-rational is that the relationshipbetween these energies and their energetic source is not entirelywithin the grasp of logic. These energies are not distinct from theEnergetic, but also not entirely identical to Him. It is by virtue ofthis understanding that the philosophy of r Caitanya has becomeknown as Acintya-bhedbheda-vda (the school of trans-rationalsimultaneous oneness and distinction). That Bhagavns energiesare intrinsic indicates that they are natural to Him and constitutein their totality His very essence, although He remains transcen-dent to their totality, as their source. These energies are neitherborrowed nor superimposed on Him from any other source.

In the final section of Bhagavat Sandarbha, r Jva Gosvmexplains that these energies have distinct personalities, names andforms. This is why in almost all Indian temples dedicated to Bhaga-vn as Ka or Viu, Bhagavn is accompanied by His consort, rRdh or r Lakm, the personification of His internal potency.

The internal energy of Bhagavn also has three aspects: exis-tence (sandhin), awareness (savit) and bliss (hldin). The sandhinpotency is the intrinsicpowerof existenceof theSelf-existentBhaga-vn, and it upholds the existence of the individual tms and nature.

xxiii

Introduction

The savit potency is the power of knowledge of Bhagavn bywhichHe is all-knowing and which enables all others to know. The hld-in potency is the power of bliss, which bestows bliss both to Bha-gavnwho is inherently full of blissand to others. These threeaspects of the internal potency are the very nature of Bhagavn andthus exist eternally in Him. The savit potency includes and super-sedes the sandhin potency, and the hldin potency includes andsupersedes the other two. This threefold internal energy of Bhaga-vn constitutes His very nature and that of His abode and associates.

Next, r Jva establishes that the form of Bhagavn is not mate-rial like that of human beings. It is spiritual and consists of exis-tence, consciousness andbliss (sat-cit-nanda-rpatva). Sucha formcannot be cognized by ordinary material senses, and yet it is self-revealed by the trans-rational potency of Bhagavn. Unlike mor-tal beings, the form of Bhagavn is not different from His essen-tial nature. Although the form of Bhagavn is one, it can mani-fest in unlimited places in infinite aspects simultaneously, in directcorrespondence to the mood of His devotees.

The contradictory attributes of localization and all-pervasive-ness were present in the form of Ka simultaneously. The form ofBhagavn is always beyond the limits of time and place even whenmanifest in the material world.

Like the form of Bhagavn, His dress, ornaments, abode andassociates are all manifestations of the svarpa-akti, the internalpotency. Similarly, just as Bhagavns form is nondifferent fromHisessential being, so too His name is identical with Him. It has thesame power as Bhagavn and is similarly beyond the grasp of thematerial senses. Realizing His name even once can free one fromthe bondage of the material world. This is why Bengal Vaiavismlays great stress on nma-japa and nma-sakrtanacelebratingthe names of Bhagavn in a solitary quiet manner ( japa) or enmasseto the accompaniment ofmusic and dance (sakrtana). r CaitanyaMahprabhu proclaimed that in the present age, Kaliyuga, congre-gational chanting of the names of Bhagavn is the most efficaciousmeans for attainingperfection in spiritual life. Thebirth, acts, name,form, color and other features of Bhagavn are all spiritual, being

xxiv

Introduction

manifestations of His svarpa-akti; they manifest to enhance thebliss of His devotees. Bhagavn is tmrma, one who delights inHis own Self, yet He bestows grace upon His devotees. Bhagavnsgrace is one ofHis infinite attributes, and it is an aspect ofHis partic-ularlywonderful naturewherebyHe displaysHis internal bliss. It isthrough the grace bestowed onHis devotees that Bhagavn disclosesHis birth, form, pastimes and so on. Other than bestowing blissupon His devotees, there is no other purpose behind such revela-tions because He is inherently complete in Himself. The realizationof Bhagavn together with the various unique characteristics con-stituting Him as the essence of Ultimate Reality is said to be perfectand complete. Such complete and perfect realization of Bhagavn ispossible only through bhakti.

r Jva Gosvm concludes Bhagavat Sandarbha with the glori-fication of divine love, prema-bhakti, the only means that self-dis-closes Bhagavn. But to realize the full benefit of bhakti, one musthave a clear conceptual understanding of Bhagavn, without anylingering doubts.

In this way, Jva Gosvm lays the groundwork for abhideya-tattva, or the truth regarding the means of attainment. Therefore, aserious spiritual seeker should invest the time and attention neces-sary to thoroughly study this book with great care, because it formsthe indispensible foundation for spiritual practice (sdhan).

In this book we have employed certain terminology that may beunfamiliar to the reader. There is an essay in the appendix entitled,The Language of Transcendence, that lucidly explains these termsand any neologisms. Without going through this essay, one may beat a loss to grasp theprecisemeaningof the terminologyused. There-fore, we recommend readers to first acquaint themselves with thisterminology before entering into the book proper.

xxv

Dedication

vraja-bhaktireva vednta r-gaura eva rdhkntaprakhypito yena rddhnta rtvidammuda tasya svnta

Loving service to Bhagavn r Ka in the mood of the Vraja gopsis the ultimate conclusion of all the Vedas and Vedic literature. rCaitanya Mahprabhu is indeed Ka, the beloved of Rdh. Maythis book delight the heart of my guru, who clearly disclosed thisunequivocal truth unto me.

This book is dedicated to my guru r r 108 r rotriyaBhagavad-niha rmad Haridsa str Mahrja Nava-trtha, anideal example of a devotee and crya.

I bow down at the holy feet of my Gurudeva. He taught me withgreat lovemost of theworks of r Rpa, Santana and Jva Gosvm,and other Gauya cryas. The a Sandarbhaswere the first worksI studied under him. He was a great admirer of the Gosvms, notonly throughwords but by being a strict adherent of their teachings.He was a living example of Gauya Vaiava theology and philoso-phy. Thus, I learned from him not only during his discourses, butalso through beingwith him, seeing him deal with various life situa-tions, and serving in the gol and elsewhere. It is he who inspiredme to propagate this knowledge by making it available in English.

xxvii

r Bhagavat Sandarbha

Magalcaraa

For the pleasure of the two sages, rla Rpa Gosvm andrla SantanaGosvm, I am rearranging this book, compiled byr Gopla Bhaa Gosvm, whowas born in South India.

Some parts of his book were in order, some out of order, whileothers were incomplete or missing. After thorough deliberation,r Jva nowwrites it in the appropriate order.

Commentary

atha natv mantra-gurn r-gurn sandarbhrthadnsandarbheu dvityasya bh-k karomy aham

After offering obeisance to my initiating guru and to my instructingteachers, I amwriting the translationandcommentary to the secondbook of the a Sandarbhas.

rla Jva Gosvm composed eight verses at the beginning of rTattva Sandarbha as magalcaraa, or an auspicious invocation tothe work. The magalcaraa of Bhagavat Sandarbha has only two

3

r Bhagavat Sandarbha

verses, the first having the same significance as the third and fourthverses of the magalcaraa of Tattva Sandarbha, and the secondbeing the fifth verse verbatim. rla Jva Gosvm did not compose anewmagalcaraa at the beginning of Bhagavat Sandarbha becausehe considered a Sandarbhas to form a single book.

In the first of these two verses, he again remembers the lotusfeet of his teachers, rla Rpa and Santana Gosvms, uponwhoseorder the work was undertaken. In the second verse he againexpresses gratitude to rla Gopla Bhaa Gosvm, who originallybegan it. In this way, he invokes the blessings of these masters forthe completion of thework. For further explanation, the readermayrefer to the commentaries on the third, fourth and fifth invocatoryverses of Tattva Sandarbha.

4

Anuccheda 1

Absolute Reality Manifests in Three DifferentWays

( ) -

The first part of sb 1.2.11 describes Absolute Reality in a gen-eral manner, characterized as nondual consciousness. Then thesecond part elaborates the Absolutemore specifically, This non-dual consciousness is referred to as Brahman, Paramtm andBhagavn. This one nondual Absolute thus manifests its ownexistence in one of these three aspects in exact accordance withthe specific qualification of the worshiper.

Commentary

rla Jva Prabhu begins the first anuccheda with the word atha,which signifies continuity from the previous book. It also invokesauspiciousness. In the Vedic culture, the word atha is consideredauspicious like O, as is said:

vadanti tat tattva-vidas tattva yaj jnam advayam brahmeti paramtmeti bhagavn iti abdyate r Jva Prabhu divides each Sandarbha into sections called anucchedas. These

anucchedas are organized around one prominent verse from rmad Bhgavatamand conclude with the name of the speaker and hearer of that principal verse. Inthis translation, we refer to the anucchedas either by the Sanskrit word or assection.

5

r Bhagavat Sandarbha

The word o and the word atha emanated from the throat of rBrahm at the beginning of creation, and therefore, both are con-sidered auspicious.

In Tattva Sandarbha, rla Jva Gosvm established that rmadBhgavatam is the supreme prama, or the means of valid knowl-edge of the Absolute. Then he explained that the subject matter ofrmad Bhgavatam is the one nondual Reality, which is conscious innature. To this end, he cited the first half of sb 1.2.11 in Anuccheda 51:

All those who have realized Absolute Reality refer to that Reality asnondual consciousness.

This Absolute Reality is called raya, or the support and groundof all being. This topic is the culmination of the ten primary sub-jects discussed in rmad Bhgavatam. The first nine subjects aredescribed merely to provide the context for proper understand-ing of this tenth item. So, after introducing Absolute Reality in ageneral way as nondual consciousness in Tattva Sandarbha, rlaJva Gosvm now begins Bhagavat Sandarbha with a more specificdescription.

In the vadanti tat verse, Sta Gosvm explains that AbsoluteReality is referred to by three namesBrahman, Paramtm andBhagavn. According to rla Jva Gosvm, these three differentnomenclatures indicate three degrees of competence in the wor-shipers. In Bhagavad Gt r Ka says, I reveal Myself to all whosurrender unto Me, exactly in accordance with the essential natureof their surrender. Yath, or in accordance with the essentialnature, in this statement signifies the inner disposition of the devo-tee, themode of worship, the devotees conceptual outlook in regardto Bhagavns form, and similar factors that contribute to and definethe nature of the surrender undertaken.

okra ctha abda ca dvv etau brahmaa purkha bhittv vnirytau tena mgalikv ubhau

vadanti tat tattva-vidas tattva yaj jnam advayam ye yath m prapadyante ts tathaiva bhajmy ahamgt 4.11

6

1 Absolute Reality Manifests inThree DifferentWays

Taking this into consideration, the words brahma, paramtmand bhagavn in Stas verse denote not only the one nondual Abso-lute in three degrees of completion, but also three degrees of com-pletion in surrender. The same nondual Absolute is revealed, andthus interpreted, either as Brahman, Paramtm or Bhagavn inaccordance with the core disposition of surrender, shaped in nosmall measure by the theory and praxis adopted by the adherentsof different paths.

This implies that if a worshiper has a non-personal concept ofthe Absolute and cultivates a legitimate process to realize it, thenthe Absolute will manifest to him as unqualified Brahman. If theworshiper has a personal concept of the Absolute, then he will real-ize the Absolute as Paramtm or Bhagavn, depending on his spe-cific understanding and the means employed. The adherents ofjna-yoga realize the Absolute as Brahman, those of aga-yogaas Paramtm, and those of bhakti-yoga as Bhagavn. This is con-firmed by r Brahm in his prayers:

OMaster! You take Your seat in the lotus heart that has been madeworthy of You through love, prema. Even so, the way to reach Youcan be understood through hearing. Out of kindness toward Yourdevotees, O greatly glorified Lord, You take the very form theymed-itate on and appear to them in that way. (sb 3.9.11)

Of course, this last statement does not mean that one can medi-tate on any formand that Bhagavn is therebybound to appear to themeditator in thatway. This idea is precludedby thephrase rutekita-patha (the way to reach You can be understood through hearing).One has to hear from a qualified source and should meditate on theforms that are described in these authorized texts.

Theword abdyate (Reality is referred to as, sb 1.2.11), indicatesthat it is only thewords used to nameReality that differ andnot Real-ity itself. Reality is one, advaya, without a second. Nevertheless, theworshipers of this nondual Reality are not all of the same degree of

tva bhakti-yoga-paribhvita-ht-sarojsse rutekita-patho nanu ntha pusmyad-yad-dhiy ta urugya vibhvayanti tat-tad-vapu praayase sad-anugrahya

7

r Bhagavat Sandarbha

completion. This is the categorical verdict of the Supreme Lord, asr Ka says in Bhagavad Gt:

The yogwho meditates on Paramtm (God as the Immanent Abso-lute) is superior to the ascetic. He is regarded as superior even tothe jns, the adherents of Brahman, and also to those who followscriptureswithmaterialmotive. Therefore, OArjuna, be a yog. Andof all yogs, hewho, endowedwith faith, worshipsMewith his heart-mind-attention fully absorbed in Me is, in My opinion, the greatestof all transcendentalists. (gt 6.4647)

tapasvibhyodhiko yog jnibhyopi matodhikakarmibhya cdhiko yog tasmd yog bhavrjunayoginm api sarvemad-gatenntar-tmanraddhvn bhajate yo m same yuktatamomata

8

Anuccheda 2

Distinction Between Brahman and Bhagavn

Thus, in rmad Bhgavatam as well as in some other texts,the one Absolute Truth is addressed by three names. In someplaces, the Absolute is called Brahman, in others, Paramtm,and in yet others, Bhagavn. But it should be noted here thatsince rla Vysadeva witnessed a clear distinction between theAbsolute Truth and the individual self in his trance (sb 1.7.46),the Absolute was not referred to as jva in this verse.

Since Paramtm is automatically understood by specifying thedistinction between Brahman and Bhagavn, we will begin withan exposition of these two.

In the verse under discussion (sb 1.2.11), the specific sequenceof the names given indicates the relative importance of Brah-man, Paramtm and Bhagavn. The idea is as follows: This one

9

r Bhagavat Sandarbha

Absolute Reality, which is indivisible and blissful in nature, isknown as Brahman to those transcendentalists (paramahasas)who have lost all taste formaterial happiness, even that availableto r Brahm, and who by ardent practice have realized theiridentity with this Reality, but whose hearts are unable to per-ceive the variegatedness displayed by its internal potencies; theythus experience it in a non-specific way, just as they have soughtit. In this manner, when the Absolute Truth is defined withoutdistinguishing between the conscious energetic Source and itsenergies, it is called Brahman.

- -

That very same Absolute Reality is named Bhagavn when, asthe reservoir of all other transcendental energies, it manifestsunique characteristics by the power of its internal potency andbecomes revealed to the senses, both internal and external, of thedevotional transcendentalists (bhgavata-paramahasas). Forsuch devotees the bliss of encountering theAbsolute repletewithits innate attributes subsumes the bliss of Brahman realization.The senses of such devotees are transmuted through devotion,which itself is a specific aspect of the conscious bliss-potencyand the sole efficient cause making possible this realization. So,when the Absolute Truth is defined precisely in this manner,taking into consideration the distinction between the consciousenergetic Source and its energies, it is known as Bhagavn.

( )

r Jaa Bharata states in rmad Bhgavatam:

10

2 Distinction Between Brahman and Bhagavn

TheAbsoluteTruth ispure consciousness and theultimateof thatwhich is to be attained. It is One, devoid of any internal or exter-nal divisions. It is eternal and is called Brahman [by the jns].The same Absolute Truth is called Paramtm [by the yogs] andis situated unperturbed in the heart [of every living being]. Itis called Bhagavn [by the devotees], while learned scholars callHim Vsudeva. (sb 5.12.11)

( )

SvyambhuvaManu also says to DhruvaMahrja:

By regaining your natural disposition of rendering service untothe Supreme Lord, the ground and source of all potencies [Bha-gavn], who is the all-powerful reservoir of all-bliss [Brahman]andwhoresides inall livingbeings [asParamtm], youwill verysoon forget the illusory concepts of I and my. (sb 4.11.30)

Commentary

In the Vedas and Vedic literature, Absolute Reality is referredto by various names, such as O, sat, tm, vijna, ka, nanda,jna, satya, para, tat, rasa, Purua, Brahman, Paramtm, Bhaga-vn, Viu and so on. Of these, Brahman, Paramtm and Bhaga-vn are the most prevalent. All the other names can be groupedunder these three. The Upaniadic section of the Vedas and Vednta-stramake frequent use of the word brahma (Brahman), the Smtisof paramtm, and the Itihsas and Puras of bhagavn. Absolute

jna viuddha paramrtham ekam anantara tv abahir brahma satyampratyak pranta bhagavac-chabda-saja yad vsudeva kavayo vadanti

tva pratyag-tmani tad bhagavaty anantananda-mtra upapanna-samasta-aktaubhakti vidhya param anakair avidygranthi vibhetsyasi mamham iti prarham

11

r Bhagavat Sandarbha

Reality is never designated as jva or the individual self, however, forthe jvas are not the conscious whole, but rather, conscious parts ofthat whole and manifestations of Bhagavns intermediary potency,taastha-akti, for they are distinct both from His intrinsic natureand fromHis external potency that manifests as the cosmos.

The jva, although an integrated part of the Supreme Whole, isyet distinct from Absolute Reality in itself. This was clearly demon-strated by the analysis of rla Vysas trance in Anucchedas 3049of Tattva Sandarbha. This certainly refutes the theory that the non-dual Absolute Reality becomes the jva when conditioned by my.If such were the case, r Sta Gosvm would surely have includedthe word jva along with Brahman, Paramtm and Bhagavn in thevadanti tat verse. It can thus be concluded from his statement thatlearned transcendentalists never designate Absolute Reality by theword jva. However, in those cases where Bhagavn is so named, asin sb 11.24.27 (klo my-maye jve), the word should be interpretedto mean that He is the source of everyones life jvayati iti jva.

The specific order of the three names givenBrahman, Param-tm and Bhagavn implies that Paramtm is a realization ofthe Absolute superior to Brahman, and that Bhagavn is the ulti-mate stage of realization. One may object that since Brahman ismentioned first, it should be considered superior to Paramtmand so on, but this objection is refuted by the hermeneutic prin-ciple stating that a sequence ordered by meaning takes precedenceover the sequence as read (pha-kramdartha-kramo balyn,Artha-sagraha 39). For example, in the Vedas one will find the statementagni-hotra juhoti, He performs the Agnihotra sacrifice. Later,however, it says yavg pacati, He cooks yavg (a special prepa-ration used in the sacrifice). Although here the cooking of yavgis mentioned after the performance of the sacrifice, such cookingnaturally has to be done before the sacrifice; otherwise, preparing itserves no purpose and the sacrifice itself would be futile due to nothaving any yavg. In this case, the sequence of events should beunderstood in accordance with the meaning rather than the orderin which the texts appear. The same applies in the case of StaGosvms listing of Brahman, Paramtm and Bhagavn.

12

2 Distinction Between Brahman and Bhagavn

To clarify this sequence, rla Jva Gosvm begins by defin-ing the three types of realization. Brahman is the Absolute whenrealized as unqualified Being /Awareness. Bhagavn is the sameAbsolute when realized as the Supreme Person, understood as thecondensed essence of Being /Awareness, naturally and inherentlyendowed with unlimited self-existent potencies. Paramtm is thesame Supreme Person manifest as the Supreme Immanent pervad-ing all matter and spirit. Paramtm is the Absolute in its featureof regulation, rulership, mastery, witnessing, preservation andcontrol. In order to regulate the activities of material nature, Heexpands into various Paramtm forms by which He pervades andsustains both macrocosm and microcosm. A detailed exposition ofParamtm will follow in Paramtma Sandarbha, but for the timebeing, Jva states that he will proceed to explain Brahman and Bha-gavn first, by which the nature of Paramtm will be understoodautomatically.

A paramahasameans an ascetic of the highest order, as statedby Lord iva to Um:

Ascetics are of four types kucaka, bahdaka, hasa and parama-hasa, each of which is successively superior to the previous. (mb,Anusana-parva 141.89)

There are essentially two types of paramahasas or transcenden-talists, the jns and the bhgavatas. Jn-paramahasas are thosewho are disposed to the Absolute as unqualified Being; bhgavata-paramahasas are those who are disposed to the Absolute as per-sonal nondual Being, which is not an imposition of limiting charac-teristics on unqualified Being, as commonly conceived, but rather,the condensed essence of Being /Awareness disclosed in and bythe interiority of nondual awareness. r Ka explains the qual-ities and activities of the first type of paramahasa in chapter 18of the Eleventh Canto of rmad Bhgavatam. The second type isdescribed in chapter 3 of the same canto by the sageHari. Datttreya,Vmadeva, the four Kumras before they cursed the Vaikuha caturvidh bhikavas te kucaka-bahdakau

hasa paramahasa ca yo ya pact sa uttama

13

r Bhagavat Sandarbha

gatekeepers, Jaya and Vijaya, and so on, are examples of the firsttype. Prahlda, Nrada, Uddhava and the gops of Vraja are exam-ples of the second type.

Jn-paramahasas have no material desire for anything evenup to the bliss of Satyaloka, the planet of r Brahm, but theyare predisposed to conceive of all characteristics, such as name,form, qualities, action and personhood, as dualistic impositions onSpirit, as they most certainly are in conventional phenomenal exis-tence. In doing so, however, they deny the possibility of nondualconsciousness being inherently self-endowed with transcendentalcharacteristics that are not subject to the defects and limitations oftheir material counterparts and that in no way violate its integrityof being nondual. Because of this denial, they fail to recognizetransconventional personhood as the concealed essence of nondualbeing, and thus they generally are not inclined to render service toGod in His personal aspect.

The jns understand that the cause of material misery is dual-ity and that the only solution is to see through it. With this inspi-ration they cultivate awareness of their oneness with the Absoluteand observe the nature of material attachment so as to transcend it.They are unable to conceive that Absolute Reality is inclusive of tran-scendental form and yet remains beyond all duality. Because of thislimitation, implicit in their conceptual outlook, they cannot realizethe Absolute as God, ormore specifically, as Personal Nondual Being(Bhagavn) repletewith internal potencies, just aspersonswhohaveno ear for classical music cannot appreciate its subtleties. They can-not distinguish between the fine melodies of a rga, and so all theexquisite features of a virtuosos recital arewastedon them; they canonlyperceiveundifferentiated sound in the rgaandnothingelse. Inthe same way, jn-paramahasas realize the Absolute with suchradical non-distinction that they fail to perceive its own concealedinternal specificity. Thus, they realize the Absolute only as devoidof any manifest qualities (Brahman).

From this, one should not misconstrue that there is no varietyin the Absolute, but neither should one consider that Brahman isdifferent from Bhagavn. Therefore, rla Jva Gosvm says, ekam

14

2 Distinction Between Brahman and Bhagavn

evkhananda-svarpam, The one indivisible Absolute, which isblissful in nature. The Absolute realized by both types of parama-hasas is one and the same, but still their realizationdiffers. It is justas when the above-mentioned virtuoso performs for an audience inwhich some people have awareness and appreciation of his abilities,and others do not. He delights in the display of his art, which givespleasure both to himself and to those who are capable of fully rec-ognizing his qualities. On the other hand, those lacking the abilityto appreciate such a finemusical recital, even though present in thesame audience, will fail to derive the same degree of pleasure fromthe very same performance.

In this example, the performer is one, but the two differentgrades of people in the audience appreciate him differently andexperience a different level of enjoyment. The experience of thosewith greater refinement in music culture is superior to those igno-rant of the merits of fine music, and yet their appreciation alsoincludes the experience of the less refined members of the audi-ence. Similarly, the realization of the bhgavata-paramahasas isbeyond that of the jn-paramahasas, but includes their Brahmanrealization as well. In this regard, rla Rpa Gosvm writes inBhakti-rasmta-sindhu:

Even if the bliss of Brahman realization were to be multiplied mil-lions of times, it could not compare to a drop from the blissful oceanof bhakti. (brs 1.1.38)

By rendering unconditional and causeless devotion, which itselfis nondual action permeated with love, the bhgavatas realize theAbsolute as the complete whole, the one and only existent, and ulti-mately, as the Supreme Person within their hearts. They realizeHim externally as well, with senses that have become purified byBhagavns internal potency. They are able to perceive Bhagavnalong with His variegated energies, all of which are inconceivableto conventional logic.

brahmnando bhaved ea cet parrdha-gu-ktanaiti bhakti-sukhmbhodhe paramu-tulm api

15

r Bhagavat Sandarbha

To prove that the one Absolute has three names based on therealizations of the worshiper, rla Jva Gosvm cites two verses,sb 5.12.11 and sb 4.11.30. The first of these is an instruction fromJaa Bharata to King Rahgaa. In it, the phrase jna viuddham(pure consciousness), paramrtha (the ultimate of that which is tobe attained), eka (One), anantaram abahi (devoid of any internalor external divisions), and satya (Truth), are all determinants ofBrahman. Pratyak (situated in the heart of every living being) andpranta (unperturbed) refer to Paramtm.

This same Absolute Reality is Bhagavn, also called Vsudeva.Vsudeva is a name forKa, becauseHis fathers name isVasudeva.Kavi in this verse means those who are highly conversant with thetruth of scripture. They recognize r Ka as the Absolute Real-ity, para-tattva. rla Vivantha Cakravart hkura also points outthat this verse is an expansion of the vadanti tat verse (sb 1.2.11).

In sb 4.11.30 nanda-mtra (indistinguished bliss) refers to Brah-man and pratyag-tm (the Self within all selves) to Paramtm.Upapanna-samasta-akti (comprehending all potencies) is an adjec-tive referring to Bhagavn. Since rmad Bhgavatam is the maturefruit of theVedic tree (nigama-kalpa-taror galitaphalam), and sinceaccording to Garua Pura it supplies the meaning of Vednta-stra, it reconciles the various manifestations of the Absolutedescribed in the Vedic literature in different ways. Although dif-ferent transcendentalists follow diverse processes and worship avariety of forms of the Absolute as Supreme, rmad Bhgavatamexplains that Reality is one only, butmanifests differently accordingto the qualification of the worshiper.

Now rla Jva Gosvm will analyze the three manifestations ofthe Absolute Truth and discuss the meaning of the word bhagavnaccording to Viu Pura.

arthoyam brahma-strmCited in Tattva Sandarbha, Anuccheda 21. The first chapter of Vednta-stra iscalled Samanvaya-adhyya, or the Chapter of Reconciliation.

16

IntroductionDedicationI r Bhagavat Sandarbha MagalcaraaAbsolute Reality Manifests in Three Different WaysDistinction Between Brahman and BhagavnBhagavn as the Qualified AbsoluteBhagavn Is NryaaAbsolute Reality Manifests in Three AspectsThe Person Eligible for Brahman RealizationThe Manifestation of BrahmanDevotion Is the Means to Bhagavn RealizationBhagavn Manifests According to the Mood of the DevoteeAn Example of Bhagavn RealizationThe Characteristics of Bhagavn Are InherentBhagavn Is the Refuge of Mutually Conflicting PotenciesIBhagavn Is the Refuge of Mutually Conflicting PotenciesIIBhagavn Is the Refuge of Mutually Conflicting PotenciesIIIBhagavns Potencies Are InconceivableBhagavns Energies Are IntrinsicBhagavn Has Both Conscious and Inert PotenciesMys Two DivisionsThe Internal Energy Is the Source of All ActionThe Jva Is Dependent on Bhagavn for His Power of CognitionMy Is under Bhagavns ControlMy Is Activated by BhagavnThreefold My Is RealThe Qualities of Bhagavn Are Intrinsic to His NatureBhagavns Attributes Constitute His Essential NatureBhagavns Attributes Are EternalBhagavn Is Transcendental to MyMy Feels Shy to Appear before BhagavnBhagavns Body Is Part of His Essential NatureBhagavns Body Is TranscendentalBhagavns Body Is All-pervadingBhagavns Form Is UnlimitedBhagavns Form Is Not Limited by Material ElementsBhagavn Is Both within and without the UniverseThe Universe Is within the Lords BellyKas Body Is Advaya-brahmar Ka Is the Ultimate CauseVarious Avatras of BhagavnBhagavns Form Is UnlimitedUnlimited Forms of Bhagavn Exist within One FormThe Lords Body Contains EverythingKas Form Can Manifest in Innumerable Places Simultaneouslyr Ka Is the ParamtmIr Ka Is the ParamtmIIThe Lords Body Is Eternal and All-pervadingThough Invisible, the Lords Body Can Be Seen by His MercyHis Name, Form, Actions and Attributes Are TranscendentalThe Lords Senses Are TranscendentalThe Lords Bodily Limbs Are Non-MaterialContradictory Statements ReconciledThe Lords Form Is the Supreme Absolute Realityr abhadevas Body Is TranscendentalKas Body Is Transcendental and Most BeautifulDevaks Prayer to r KaThe Partial Expansions of r Ka Are Also TranscendentalKas Form Is the Ultimate of All That Is to Be AttainedKa Is abdabrahmanKas Body Is the Complete Form of BhagavnBhagavns Attire and Ornaments Are Part of His SvarpaBhagavns Weapons Belong to His SvarpaVaikuha Is Also Part of Bhagavns SvarpaVaikuha Is beyond the Material WorldNo One Falls from VaikuhaVaikuha Is Both beyond Matter and a Place of No FalldownOnly Those Free from the Guas of Nature Attain VaikuhaVaikuha Is the Shelter of the Nirgua StateVaikuha Is EternalVaikuha Surpasses LiberationVaikuha Is Sat-cit-nandaIVaikuha Is Sat-cit-nandaIIVaikuha Is Not Known to Ritualistic PerformersDhruvaloka Is Also Transcendental VaikuhaVaikuha Has Numerous ManifestationsVaikuha Self-Manifests like the Lords BodyBhagavns Associates Are Transcendental like HimThe Lords Associates Are like the LordA Devotees Highest Aspiration: To Be in the Company of the Lords AssociatesThe Residents of Vaikuha Are Transcendental to the Material WorldThe Threefold Spiritual Manifestation Is Part of the Internal PotencyThe Lord Is the Embodiment of All Human AttainmentsBhagavn Is the Most Complete Manifestation of Brahmantmrmas Render Service to BhagavnBhagavn Realization Is the Highest Rung on the Ladder of Transcendencer Ka Advises Uddhava to Transcend Brahma-jnaDhruva Mahrja Accepts Bhagavn as Superior to BrahmanDevotees Do Not Desire LiberationBrahman Is Not Independent of BhagavnBrahman Is Part of BhagavnBrahman Is the Attributeless Magnificence of BhagavnBrahman Is the Opulence of BhagavnBrahman Is the Lords Bodily EffulgenceScriptures Describe Bhagavn As beyond BrahmanBhagavn Is the Shelter of Everything, Including BrahmanThe Primary Meaning of the Word Brahma Is Bhagavnrmad Bhgavatam Is the Complete ScriptureThe Conclusion of the Catu-lok of Bhgavatam Is BhagavnAll Scriptures Are Reconciled in BhagavnThe Vedic Sound Reveals BhagavnLakm Is the Energy of the LordLakm Is the Lords Eternal ConsortBhagavn Can Be Known Only through the VedasBhagavn Can Be Realized through Devotion Alone

II ReferencesEditors NotesThe Language of TranscendenceKey Terms and ConceptsGlossaryAbbreviationsSubject IndexVerse IndexBibliographyAcknowledgments