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SB 01.02.11 vadanti tat tattva-vidas... cited (Bks)

Expressions researched:
"Brahman, Paramatma or Bhagavan" |"Learned transcendentalists who know the Absolute Truth" |"bhagavan iti sabdyate" |"brahmeti paramatmeti" |"call this nondual substance" |"tattvam yaj jnanam advayam" |"vadanti tat tattva-vidas"

Notes from the compiler: VedaBase query: "1.2.11" or "Brahman, Paramatma or Bhagavan" or "Learned transcendentalists who know the Absolute Truth" or "bhagavan iti sabdyate" or "brahmeti paramatmeti" or "call this nondual substance" or "tattvam yaj jnanam advayam" or "vadanti tat tattva-vidas"

Bhagavad-gita As It Is

BG Chapters 1 - 6

BG 2.2, Purport:

Kṛṣṇa and the Supreme Personality of Godhead are identical. Therefore Lord Kṛṣṇa is referred to as Bhagavān throughout the Gītā. Bhagavān is the ultimate in the Absolute Truth. Absolute Truth is realized in three phases of understanding, namely Brahman, or the impersonal all-pervasive spirit; Paramātmā, or the localized aspect of the Supreme within the heart of all living entities; and Bhagavān, or the Supreme Personality of Godhead, Lord Kṛṣṇa. In the Śrīmad-Bhāgavatam (1.2.11) this conception of the Absolute Truth is explained thus:

vadanti tat tattva-vidas
tattvaṁ yaj jñānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate

"The Absolute Truth is realized in three phases of understanding by the knower of the Absolute Truth, and all of them are identical. Such phases of the Absolute Truth are expressed as Brahman, Paramātmā, and Bhagavān."

These three divine aspects can be explained by the example of the sun, which also has three different aspects, namely the sunshine, the sun's surface and the sun planet itself. One who studies the sunshine only is the preliminary student. One who understands the sun's surface is further advanced. And one who can enter into the sun planet is the highest. Ordinary students who are satisfied by simply understanding the sunshine—its universal pervasiveness and the glaring effulgence of its impersonal nature—may be compared to those who can realize only the Brahman feature of the Absolute Truth. The student who has advanced still further can know the sun disc, which is compared to knowledge of the Paramātmā feature of the Absolute Truth. And the student who can enter into the heart of the sun planet is compared to those who realize the personal features of the Supreme Absolute Truth. Therefore, the bhaktas, or the transcendentalists who have realized the Bhagavān feature of the Absolute Truth, are the topmost transcendentalists, although all students who are engaged in the study of the Absolute Truth are engaged in the same subject matter. The sunshine, the sun disc and the inner affairs of the sun planet cannot be separated from one another, and yet the students of the three different phases are not in the same category.

BG Chapters 7 - 12

BG 10.15, Purport:

Mental speculation that leads one away from the Supreme Lord is a serious sin, and one who does not know Kṛṣṇa should not try to comment on Bhagavad-gītā. Bhagavad-gītā is the statement of Kṛṣṇa, and since it is the science of Kṛṣṇa, it should be understood from Kṛṣṇa as Arjuna understood it. It should not be received from atheistic persons.

As stated in Śrīmad-Bhāgavatam (1.2.11):

vadanti tat tattva-vidas
tattvaṁ yaj jñānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate

The Supreme Truth is realized in three aspects: as impersonal Brahman, localized Paramātmā and at last as the Supreme Personality of Godhead. So at the last stage of understanding the Absolute Truth, one comes to the Supreme Personality of Godhead. A common man or even a liberated man who has realized impersonal Brahman or localized Paramātmā may not understand God's personality.

BG Chapters 13 - 18

BG 13.8-12, Purport:

As far as self-realization is concerned, it is clearly stated here that bhakti-yoga is especially practical. As soon as there is a question of devotion, one must consider the relationship between the Supersoul and the individual soul. The individual soul and the Supersoul cannot be one, at least not in the bhakti conception, the devotional conception of life. This service of the individual soul to the Supreme Soul is eternal, nityam, as it is clearly stated. So bhakti, or devotional service, is eternal. One should be established in that philosophical conviction.

In the Śrīmad-Bhāgavatam (1.2.11) this is explained. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam. "Those who are actually knowers of the Absolute Truth know that the Self is realized in three different phases, as Brahman, Paramātmā and Bhagavān." Bhagavān is the last word in the realization of the Absolute Truth; therefore one should reach up to that platform of understanding the Supreme Personality of Godhead and thus engage in the devotional service of the Lord. That is the perfection of knowledge.

Srimad-Bhagavatam

SB Canto 1

SB 1.2.11, Translation and Purport:

Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān.

The Absolute Truth is both subject and object, and there is no qualitative difference there. Therefore, Brahman, Paramātmā and Bhagavān are qualitatively one and the same. The same substance is realized as impersonal Brahman by the students of the Upaniṣads, as localized Paramātmā by the Hiraṇyagarbhas or the yogīs, and as Bhagavān by the devotees. In other words, Bhagavān, or the Personality of Godhead, is the last word of the Absolute Truth. Paramātmā is the partial representation of the Personality of Godhead, and impersonal Brahman is the glowing effulgence of the Personality of Godhead, as the sun rays are to the sun-god. Less intelligent students of either of the above schools sometimes argue in favor of their own respective realization, but those who are perfect seers of the Absolute Truth know well that the above three features of the one Absolute Truth are different perspective views seen from different angles of vision.

As it is explained in the first śloka of the First Chapter of the Bhāgavatam, the Supreme Truth is self-sufficient, cognizant and free from the illusion of relativity. In the relative world the knower is different from the known, but in the Absolute Truth both the knower and the known are one and the same thing. In the relative world the knower is the living spirit or superior energy, whereas the known is inert matter or inferior energy. Therefore, there is a duality of inferior and superior energy, whereas in the absolute realm both the knower and the known are of the same superior energy. There are three kinds of energies of the supreme energetic. There is no difference between the energy and energetic, but there is a difference of quality of energies. The absolute realm and the living entities are of the same superior energy, but the material world is inferior energy. The living being in contact with the inferior energy is illusioned, thinking he belongs to the inferior energy. Therefore there is the sense of relativity in the material world. In the Absolute there is no such sense of difference between the knower and the known, and therefore everything there is absolute.

SB Canto 2

SB 2.10.7, Translation and Purport:

The supreme one who is celebrated as the Supreme Being or the Supreme Soul is the supreme source of the cosmic manifestation as well as its reservoir and winding up. Thus He is the Supreme Fountainhead, the Absolute Truth.

Synonyms for the supreme source of all energies, as explained in the very beginning of the Śrīmad-Bhāgavatam, are janmādy asya yataḥ (SB 1.1.1), vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam/ brahmeti paramātmeti bhagavān iti śabdyate, called Parambrahma, Paramātmā or Bhagavān. The word iti used here in this verse completes the synonyms and thus indicates Bhagavān. This will be further explained in the later verses, but this Bhagavān ultimately means Lord Kṛṣṇa because the Śrīmad-Bhāgavatam has already accepted the Supreme Personality of Godhead as Kṛṣṇa. Kṛṣṇas tu bhagavān svayam (SB 1.3.28).

SB 2.10.45, Translation and Purport:

There is no direct engineering by the Lord for the creation and destruction of the material world. What is described in the Vedas about His direct interference is simply to counteract the idea that material nature is the creator.

The Vedic direction for the creation, maintenance and destruction of the material world is this: yato vā imāni bhūtāni jāyante. yena jātāni jīvanti. yat prayanty abhisaṁviśanti, i.e., everything is created by Brahman, after creation everything is maintained by Brahman, and after annihilation everything is conserved in Brahman. Gross materialists without any knowledge of Brahman, Paramātmā or Bhagavān conclude material nature to be the ultimate cause of the material manifestation, and the modern scientist also shares this view that the material nature is the ultimate cause of all the manifestations of the material world. This view is refuted by all Vedic literature. The Vedānta philosophy mentions that Brahman is the fountainhead of all creation, maintenance and destruction, and Śrīmad-Bhāgavatam, the natural commentation on the Vedānta philosophy, says, janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ (SB 1.1.1), etc.

SB Canto 4

SB 4.22.25, Purport:

The word brahmaṇi used in this verse is commented upon by the impersonalists or professional reciters of Bhāgavatam, who are mainly advocates of the caste system by demoniac birthright. They say that brahmaṇi means the impersonal Brahman. But they cannot conclude this with reference to the context of the words bhaktyā and guṇābhidhānena. According to the impersonalists, there are no transcendental qualities in the impersonal Brahman; therefore we should understand that brahmaṇi means "in the Supreme Personality of Godhead." Kṛṣṇa is the Supreme Personality of Godhead, as admitted by Arjuna in Bhagavad-gītā; therefore wherever the word brahma is used, it must refer to Kṛṣṇa, not to the impersonal Brahman effulgence. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Brahman, Paramātmā and Bhagavān can all be taken in total as Brahman, but when there is reference to the word bhakti or remembrance of the transcendental qualities, this indicates the Supreme Personality of Godhead, not the impersonal Brahman.

SB 4.30.30, Translation and Purport:

O Lord of the universe, You are the actual teacher of the science of devotional service. We are satisfied that Your Lordship is the ultimate goal of our lives, and we pray that You will be satisfied with us. That is our benediction. We do not desire anything other than Your full satisfaction.

In this verse the words apavarga-gurur gatiḥ are very significant. According to Śrīmad-Bhāgavatam (1.2.11), the Supreme Lord is the ultimate fact of the Absolute Truth. Brahmeti paramātmeti bhagavān iti śabdyate. The Absolute Truth is realized in three features—impersonal Brahman, localized Paramātmā and ultimately the Supreme Personality of Godhead, Bhagavān.

SB 4.30.31, Purport:

The impersonal Brahman effulgence is beyond this material world, and this is called paraṁ padam. Āruhya kṛcchreṇa paraṁ padam (SB 10.2.32). Merging into the impersonal effulgence of the Lord is called paraṁ padam, but there is a higher transcendental position, which is the association of the Supreme Personality of Godhead. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The Absolute Truth is realized first as impersonal Brahman, then as Paramātmā, and finally as Bhagavān. Thus the Personality of Godhead, Bhagavān, is parataḥ parāt, beyond Brahman and Paramātmā realization. In this connection, Śrīla Jīva Gosvāmī points out that parataḥ parāt means "better than the best." The best is the spiritual world, and it is known as Brahman. The Supreme Personality of Godhead, however, is known as Para-brahman. Therefore parataḥ parāt means "better than Brahman realization."

SB Canto 5

SB 5.11.2, Purport:

When one comes to the platform of viṣṇor ārādhanam, or bhakti-yoga, one has attained the perfection of life. Otherwise, as indicated in Bhagavad-gītā, one is not a tattva-vādī but a veda-vādī, a blind follower of the Vedic injunctions. A veda-vādī cannot be purified from material contamination unless he becomes a tattva-vādī, that is, one who knows tattva, the Absolute Truth. Tattva is also experienced in three features-brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Even after coming to the platform of understanding tattva, one must worship Bhagavān, Viṣṇu and His expansions, or one is not yet perfect.

SB 5.12.11, Purport:

The wise man can understand that ultimately Vāsudeva, Kṛṣṇa, is the cause of Brahman, and Paramātmā, the Supersoul. Thus Vāsudeva is sarva-kāraṇa-kāraṇam (Bs. 5.1), the cause of all causes. This is confirmed in Śrīmad-Bhāgavatam. The real tattva, Absolute Truth, is Bhagavān, but due to incomplete realization of the Absolute Truth, people sometimes describe the same Viṣṇu as impersonal Brahman or localized Paramātmā.

vadanti tat tattva-vidas
tattvaṁ yaj jñānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate
(SB 1.2.11)

From the very beginning, Śrīmad-Bhāgavatam says, satyaṁ paraṁ dhīmahi: (SB 1.1.1) we meditate on the supreme truth.

SB Canto 6

SB 6.4.32, Purport:

The devotee tries to come directly in touch with the Supreme Personality of Godhead, whereas the yogī tries to find the Supersoul within the heart by meditation. Thus, both directly and indirectly, yoga means bhakti-yoga. Sāṅkhya, however, means physical study of the cosmic situation through speculative knowledge. This is generally known as jñāna-śāstra. The Sāṅkhyites are attached to the impersonal Brahman, but the Absolute Truth is known in three ways. Brahmeti paramātmeti bhagavān iti śabdyate: (SB 1.2.11) the Absolute Truth is one, but some accept Him as impersonal Brahman, some as the Supersoul existing everywhere, and some as Bhagavān, the Supreme Personality of Godhead. The central point is the Absolute Truth.

SB 6.4.47, Purport:

The word aham indicates a person. As explained in the Vedas, nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13): the Lord is the supreme eternal among innumerable eternals and the supreme living being among the innumerable living beings. The Lord is a person who also has impersonal features. As stated in Śrīmad-Bhāgavatam (1.2.11):

vadanti tat tattva-vidas
tattvaṁ yaj jñānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate

"Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān." Consideration of the Paramātmā and impersonal Brahman arose after the creation; before the creation, only the Supreme Personality of Godhead existed.

SB 6.5.17, Purport:

Philosophers and scientists conduct scholarly research to find the original cause, but they should do so scientifically, not whimsically or through fantastic theories. The science of the original cause is explained in various Vedic literatures. Athāto brahma jijñāsā/janmādy asya yataḥ (SB 1.1.1). The Vedānta-sūtra explains that one should inquire about the Supreme Soul. Such inquiry about the Supreme is called brahma jijñāsā. The Absolute Truth, tattva, is explained in Śrīmad-Bhāgavatam (1.2.11):

vadanti tat tattva-vidas
tattvaṁ yaj jñānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate

"Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān." The Absolute Truth appears to neophytes as impersonal Brahman and to advanced mystic yogīs as Paramātmā, the Supersoul, but devotees, who are further advanced, understand the Absolute Truth as the Supreme Lord, Viṣṇu.

SB 6.9.42, Translation and Purport:

O Lord, as the small sparks of a fire cannot possibly perform the actions of the whole fire, we sparks of Your Lordship cannot inform You of the necessities of our lives. You are the complete whole. Therefore, of what do we need to inform You? You know everything because You are the original cause of the cosmic manifestation, the maintainer and the annihilator of the entire universal creation. You always engage in Your pastimes with Your spiritual and material energies, for You are the controller of all these varied energies. You exist within all living entities, within the cosmic manifestation, and also beyond them. You exist internally as Para-brahman and externally as the ingredients of the material creation. Therefore, although manifested in various stages, at different times and places, and in various bodies, You, the Personality of Godhead, are the original cause of all causes. Indeed, You are the original element. You are the witness of all activities, but because You are as great as the sky, You are never touched by any of them. You are the witness of everything as Para-brahman and Paramātmā. O Supreme Personality of Godhead, nothing is unknown to You.

The Absolute Truth exists in three phases of spiritual understanding—Brahman, Paramātmā and Bhagavān (brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11)). Bhagavān, the Supreme Personality of Godhead, is the cause of Brahman and Paramātmā. Brahman, the impersonal Absolute Truth, is all-pervading, and Paramātmā is locally situated in everyone's heart, but Bhagavān, who is worshipable by the devotees, is the original cause of all causes. A pure devotee is aware that since nothing is unknown to the Supreme Personality of Godhead, He need not be informed of a devotee's conveniences and inconveniences.

SB 6.16.51, Purport:

The essence of knowledge is that there are two kinds of vastu, or substances, One is real, and the other, being illusory or temporary, is sometimes called nonfactual. One must consider these two kinds of existence. The real tattva, or truth, consists of Brahman, Paramātmā, and Bhagavān. As stated in Śrīmad-Bhāgavatam (1.2.11):

vadanti tat tattva-vidas
tattvaṁ yaj jñānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate

"Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān." The Absolute Truth exists eternally in three features. Therefore, Brahman, Paramātmā and Bhagavān combined are the substance.

SB Canto 7

SB 7.7.37, Translation and Purport:

The real problem of life is the repetition of birth and death, which is like a wheel rolling repeatedly up and down. This wheel, however, completely stops when one is in touch with the Supreme Personality of Godhead. In other words, by the transcendental bliss realized from constant engagement in devotional service, one is completely liberated from material existence. All learned men know this. Therefore, my dear friends, O sons of the asuras, immediately begin meditating upon and worshiping the Supersoul within everyone's heart.

Generally it is understood that by merging into the existence of Brahman, the impersonal feature of the Absolute Truth, one becomes completely happy. The words brahma-nirvāṇa refer to connecting with the Absolute Truth, who is realized in three features: brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). One feels brahma-sukha, spiritual happiness, by merging into the impersonal Brahman because the brahma-jyotir is the effulgence of the Supreme Personality of Godhead. Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). Yasya prabhā, the impersonal Brahman, consists of the rays of Kṛṣṇa's transcendental body. Therefore whatever transcendental bliss one feels from merging in Brahman is due to contact with Kṛṣṇa.

SB 7.12.13-14, Translation and Purport:

According to the rules and regulations mentioned above, one who is twice-born, namely a brāhmaṇa, kṣatriya or vaiśya, should reside in the guru-kula under the care of the spiritual master. There he should study and learn all the Vedic literatures along with their supplements and the Upaniṣads, according to his ability and power to study. If possible, the student or disciple should reward the spiritual master with the remuneration the spiritual master requests, and then, following the master's order, the disciple should leave and accept one of the other āśramas, namely the gṛhastha-āśrama, vānaprastha-āśrama or sannyāsa-āśrama, as he desires.

To study the Vedas and understand them, of course, requires some special intelligence, but the members of the three higher sections of society—namely the brāhmaṇas, kṣatriyas and vaiśyas—must learn the Vedic literatures according to their capability and power to understand. In other words, studying the Vedic literatures is compulsory for everyone but the śūdras and antyajas. The Vedic literature gives the knowledge that can lead one to understand the Absolute Truth—Brahman, Paramātmā or Bhagavān.

SB 7.13.9, Translation and Purport:

A peaceful, equipoised person who is factually advanced in spiritual consciousness does not need to accept the symbols of a sannyāsī, such as the tridaṇḍa and kamaṇḍalu. According to necessity, he may sometimes accept those symbols and sometimes reject them.

There are four stages of the renounced order of life—kuṭīcaka, bahūdaka, parivrājakācārya and paramahaṁsa. Herein, Śrīmad-Bhāgavatam considers the paramahaṁsas among the sannyāsīs. The Māyāvādī impersonalist sannyāsīs cannot attain the paramahaṁsa stage. This is because of their impersonal conception of the Absolute Truth. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The Absolute Truth is perceived in three stages, of which bhagavān, or realization of the Supreme Personality of Godhead, is meant for the paramahaṁsas. Indeed, Śrīmad-Bhāgavatam itself is meant for the paramahaṁsas (paramo nirmatsarāṇāṁ satām (SB 1.1.2)). Unless one is in the paramahaṁsa stage, he is not eligible to understand the Śrīmad-Bhāgavatam. For paramahaṁsas, or sannyāsīs in the Vaiṣṇava order, preaching is the first duty.

SB 7.15.31, Translation and Purport:

My dear King, in a sacred and holy place of pilgrimage one should select a place in which to perform yoga. The place must be level and not too high or low. There one should sit very comfortably, being steady and equipoised, keeping his body straight, and thus begin chanting the Vedic praṇava.

Generally the chanting of oṁ is recommended because in the beginning one cannot understand the Personality of Godhead. As stated in Śrīmad-Bhāgavatam (1.2.11):

vadanti tat tattva-vidas
tattvaṁ yaj jñānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate

"Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān." Unless one is fully convinced of the Supreme Personality of Godhead, one has the tendency to become an impersonalist yogī searching for the Supreme Lord within the core of his heart (dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1)).

SB Canto 9

SB 9.5.25, Translation and Purport:

In this way, because of devotional service, Mahārāja Ambarīṣa, who was endowed with varieties of transcendental qualities, was completely aware of Brahman, Paramātmā and the Supreme Personality of Godhead, and thus he executed devotional service perfectly. Because of his devotion, he thought even the topmost planet of this material world no better than the hellish planets.

An exalted and pure devotee like Mahārāja Ambarīṣa is in full awareness of Brahman, Paramātmā and Bhagavān; in other words, a devotee of Vāsudeva, Kṛṣṇa, is in full knowledge of the other features of the Absolute Truth. The Absolute Truth is realized in three features—Brahman, Paramātmā and Bhagavān (brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11)). A devotee of the Supreme Personality of Godhead, Vāsudeva, knows everything (vāsudevaḥ sarvam iti (BG 7.19)) because Vāsudeva, Kṛṣṇa, includes both Paramātmā and Brahman. One does not have to realize Paramātmā by the yoga system, for the devotee always thinking of Vāsudeva is the topmost yogī (yoginām api sarveṣām (BG 6.47)).

SB 9.9.49, Translation and Purport:

The Supreme Personality of Godhead, Vāsudeva, Kṛṣṇa, is extremely difficult to understand for unintelligent men who accept Him as impersonal or void, which He is not. The Lord is therefore understood and sung about by pure devotees.

As stated in Śrīmad-Bhāgavatam (1.2.11):

vadanti tat tattva-vidas
tattvaṁ yaj jñānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate

The Absolute Truth is realized in three phases-as Brahman, Paramātmā and Bhagavān. Bhagavān is the origin of everything. Brahman is a partial representation of Bhagavān, and Vāsudeva, the Supersoul living everywhere and in everyone's heart, is also an advanced realization of the Supreme Personality of Godhead. But when one comes to understand the Supreme Personality of Godhead (vāsudevaḥ sarvam iti), when one realizes that Vāsudeva is both Paramātmā and the impersonal Brahman, he is then in perfect knowledge. Kṛṣṇa is therefore described by Arjuna as paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12).

SB 9.23.20-21, Translation and Purport:

The Supreme Personality of Godhead, Kṛṣṇa, the Supersoul in the hearts of all living entities, descended in His original form as a human being in the dynasty or family of Yadu. Yadu had four sons, named Sahasrajit, Kroṣṭā, Nala and Ripu. Of these four, the eldest, Sahasrajit, had a son named Śatajit, who had three sons, named Mahāhaya, Reṇuhaya and Haihaya.

As confirmed in Śrīmad-Bhāgavatam (1.2.11):

vadanti tat tattva-vidas
tattvaṁ yaj jñānam advayam
brahmeti paramātmeti
bhagavān iti śabdyate

"Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān." The majority of transcendentalists understand only the impersonal Brahman or localized Paramātmā, for the Personality of Godhead is very difficult to understand.

SB Canto 10.1 to 10.13

SB 10.8.45, Purport:

When one understands that puruṣa, the supreme controller, to be Paramātmā, one is engaged in the method of yoga (dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1)). But mother Yaśodā has surpassed all these stages. She has come to the platform of loving Kṛṣṇa as her beloved child, and therefore she is accepted to be on the highest stage of spiritual realization. The Absolute Truth is realized in three features (brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11)), but she is in such ecstasy that she does not care to understand what is Brahman, what is Paramātmā or what is Bhagavān. Bhagavān has personally descended to become her beloved child.

SB 10.13.62, Purport:

He who appeared before Brahmā as a human child was in fact the Absolute Truth, Para-brahman (brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11)). The Supreme Lord is narākṛti; that is, He resembles a human being. It is not that He is four-armed (catur-bāhu). Nārāyaṇa is catur-bāhu, but the Supreme Person resembles a human being. This is also confirmed in the Bible, where it is said that man was made in the image of God.

Sri Caitanya-caritamrta

CC Adi-lila

CC Adi 2.11, Translation and Purport:

"Learned transcendentalists who know the Absolute Truth say that it is nondual knowledge and is called impersonal Brahman, the localized Paramātmā and the Personality of Godhead."

This Sanskrit verse appears as the eleventh verse of the First Canto, Second Chapter, of Śrīmad-Bhāgavatam, where Sūta Gosvāmī answers the questions of the sages headed by Śaunaka Ṛṣi concerning the essence of all scriptural instructions. Tattva-vidaḥ refers to persons who have knowledge of the Absolute Truth. They can certainly understand knowledge without duality because they are on the spiritual platform. The Absolute Truth is known sometimes as Brahman, sometimes as Paramātmā and sometimes as Bhagavān. Persons who are in knowledge of the truth know that one who tries to approach the Absolute simply by mental speculation will ultimately realize the impersonal Brahman, and one who tries to approach the Absolute through yoga practice will be able to realize Paramātmā, but one who has complete knowledge and spiritual understanding realizes the spiritual form of Bhagavān, the Personality of Godhead.

CC Adi 2.63, Translation and Purport:

"Learned transcendentalists who know the Absolute Truth say that it is nondual knowledge and is called impersonal Brahman, the localized Paramātmā and the Personality of Godhead."

This text is from Śrīmad-Bhāgavatam (1.2.11).

CC Adi 2.65, Translation and Purport:

Lord Kṛṣṇa Himself is the one undivided Absolute Truth, the ultimate reality. He manifests Himself in three features—as Brahman, Paramātmā and Bhagavān.

In the verse from Śrīmad-Bhāgavatam cited above (SB 1.2.11), the principal word, bhagavān, indicates the Personality of Godhead, and Brahman and Paramātmā are concomitants deduced from the Absolute Personality, as a government and its ministers are deductions from the supreme executive head. In other words, the principal truth is exhibited in three different phases. The Absolute Truth, the Personality of Godhead Śrī Kṛṣṇa (Bhagavān), is also known as Brahman and Paramātmā, although all these features are identical.

CC Adi 7.111, Translation and Purport:

“According to direct understanding, the Absolute Truth is the Supreme Personality of Godhead, who has all spiritual opulences. No one can be equal to or greater than Him.

This statement by Śrī Caitanya Mahāprabhu is confirmed in Śrīmad-Bhāgavatam (1.2.11):

vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam
brahmeti paramātmeti bhagavān iti śabdyate

"Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān." The Absolute Truth is ultimately understood as Bhagavān, partially understood as Paramātmā and vaguely understood as the impersonal Brahman. Bhagavān, or the Supreme Personality of Godhead, is opulent in all excellence; no one can be equal to or greater than Him.

CC Adi 17.76, Purport:

People who are attached to the impersonal feature of the Lord are obliged to take great trouble, yet nevertheless they cannot understand the Absolute Truth. As explained in Śrīmad-Bhāgavatam (1.2.11), brahmeti paramātmeti bhagavān iti śabdyate. Unless one understands the Supreme Personality of Godhead, the original source of both Brahman and Paramātmā, one is still in darkness about the Absolute Truth.

CC Madhya-lila

CC Madhya 6.78, Purport:

Since the Bhaṭṭācārya was an impersonalist, he had no idea of the Absolute Truth beyond the impersonal effulgence. However, Gopīnātha Ācārya informed him that Caitanya Mahāprabhu was the Supreme Personality of Godhead. Those who know the Absolute Truth know it in three phases, as explained in Śrīmad-Bhāgavatam (1.2.11):

vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam
brahmeti paramātmeti bhagavān iti śabdyate

"Those who are in knowledge of the nondual Absolute Truth know very clearly what is Brahman, what is Paramātmā, and what is the Supreme Personality of Godhead." The Supreme Personality of Godhead is ṣaḍ-aiśvarya-pūrṇa, complete with six opulences. Gopīnātha Ācārya emphasized that all those six opulences were completely existing in Śrī Caitanya Mahāprabhu.

CC Madhya 6.139, Purport:

The greatest of everything is Śrī Kṛṣṇa. Lord Kṛṣṇa states in the Bhagavad-gītā (15.15), vedaiś ca sarvair aham eva vedyaḥ: "By all the Vedas, I am to be known." In Śrīmad-Bhāgavatam (1.2.11) it is said that the Absolute Truth is understood in three phases—namely, Brahman, Paramātmā and Bhagavān, the Supreme Personality of Godhead (brahmeti paramātmeti bhagavān iti śabdyate). Thus the Supreme Personality of Godhead is the last word in understanding the Absolute Truth, Brahman.

CC Madhya 6.168, Purport:

The Māyāvādīs' conception of spiritual existence is almost identical to the negation of material existence. The Māyāvādīs believe that there is nothing positive in spiritual life. As a result, they cannot understand devotional service or the worship of the Supreme Person, sac-cid-ānanda-vigraha (Bs. 5.1). The Māyāvādī philosophers consider Deity worship in devotional service to be pratibimba-vāda, or the worship of a form that is the reflection of a false material form. Thus the Lord's transcendental form, which is eternally blissful and full of knowledge, is unknown to Māyāvādī philosophers. Although the term "Bhagavān" is explicitly described in Śrīmad-Bhāgavatam, they cannot understand it. Brahmeti paramātmeti bhagavān iti śabdyate: "The Absolute Truth is called Brahman, Paramātmā and Bhagavān." (SB 1.2.11) The Māyāvādīs try to understand Brahman only, or, at the most, Paramātmā. However, they are unable to understand Bhagavān. Therefore the Supreme Personality of Godhead, Kṛṣṇa, says, māyayāpahṛta-jñānāḥ (BG 7.15).

CC Madhya 12.194, Translation and Purport:

"One who participates in Your impersonal monistic philosophy does not accept anything but the one Brahman."

The impersonal monist does not believe that God is the only object of worship and that the living entities are His eternal servants. According to the monists, God and the devotee may be separate in the material state, but when they are spiritually situated, there is no difference between them. This is called advaita-siddhānta, the conclusion of the monists. Monists consider devotional service of the Lord to be material activity; therefore they consider such devotional activities to be the same as karma, or fruitive activity. This monistic mistake is a great stumbling block on the road to devotional service.

Actually this discussion between Advaita Ācārya and Nityānanda was a mock fight to serve as a great instruction for all devotees. Śrī Nityānanda Prabhu wanted to point out that Advaita Ācārya, a pure devotee, did not agree with the monistic conclusion. The conclusion of devotional service is:

vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam
brahmeti paramātmeti bhagavān iti śabdyate

"Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān." (SB 1.2.11)

Absolute knowledge consists of Brahman, Paramātmā and Bhagavān. This conclusion is not the same as that of the monists. Śrīla Advaita Ācārya was given the title of ācārya because He spread the bhakti cult, not the philosophy of monism. The true conclusion of advaita-siddhānta, expressed at the very beginning of the Caitanya-caritāmṛta (CC Adi 1.3), is not the same as the philosophy of the monists. Here advaita-siddhānta means advaya-jñāna, or oneness in variety. Actually Śrīla Nityānanda Prabhu was praising Śrīla Advaita Ācārya through friendly mock fighting. He was giving the Vaiṣṇava conclusion in terms of the Bhāgavatam's conclusive words, vadanti tat tattva-vidaḥ. This is also the conclusion of a mantra in the Chāndogya Upaniṣad, ekam evādvitīyam.

A devotee knows that there is oneness in diversity. The mantras of the śāstras do not support the monistic conclusions of the impersonalists, nor does Vaiṣṇava philosophy accept impersonalism without variety.

CC Madhya 19.148, Translation and Purport:

“Out of many millions of such wise men, one may actually become liberated (mukta), and out of many millions of such liberated persons, a pure devotee of Lord Kṛṣṇa is very difficult to find.

In Śrīmad-Bhāgavatam (10.2.32) it is said that due to their poor fund of knowledge, the jñānīs are not actually liberated. They simply think that they are liberated. The perfection of knowledge culminates when one comes to the platform of knowing the Supreme Personality of Godhead. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The Absolute Truth (satya-vastu) is described as Brahman, Paramātmā and Bhagavān. Knowledge of impersonal Brahman and the Supersoul is imperfect until one comes to the platform of knowing the Supreme Personality of Godhead. It is therefore clearly said in this verse, koṭi-mukta-madhye "durlabha" eka kṛṣṇa-bhakta. Those who search after the knowledge of impersonal Brahman or localized Paramātmā are certainly accepted as liberated, but due to their imperfect knowledge they are described in Śrīmad-Bhāgavatam as vimukta-māninaḥ.

CC Madhya 20.157, Translation:

“There are three kinds of spiritual processes for understanding the Absolute Truth—the processes of speculative knowledge, mystic yoga and bhakti-yoga. According to these three processes, the Absolute Truth is manifested as Brahman, Paramātmā or Bhagavān.

CC Madhya 20.158, Translation and Purport:

“"Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān."

This is a quotation from Śrīmad-Bhāgavatam (1.2.11).

Those who are interested in the impersonal Brahman effulgence, which is not different from the Supreme Personality of Godhead, can attain that goal by speculative knowledge. Those who are interested in practicing mystic yoga can attain the localized aspect of Paramātmā. As stated in the Bhagavad-gītā (18.61), īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ‘rjuna tiṣṭhati: the Supreme Personality of Godhead is situated within the heart as Paramātmā. He witnesses the activities of the living entities and gives them permission to act.

For a further explanation, see Ādi-līlā, Chapter Two, verse 11.

CC Madhya 24.74, Translation and Purport:

“"Learned transcendentalists who know the Absolute Truth say that it is nondual knowledge and is called impersonal Brahman, localized Paramātmā and the Personality of Godhead."

This is a quotation from Śrīmad-Bhāgavatam (1.2.11). For an explanation, see Ādi-līlā 2.11.

CC Madhya 24.81, Translation:

“"Learned transcendentalists who know the Absolute Truth say that it is nondual knowledge and is called impersonal Brahman, localized Paramātmā and the Personality of Godhead."

CC Madhya 25.33, Purport:

"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them." The potency of Kṛṣṇa that is spread everywhere is impersonal, just as the sunlight is the impersonal expansion of the sun globe and the sun-god. If we simply take one side of the Supreme Personality of Godhead—His impersonal effulgence—that one side does not fully explain the Absolute Truth. Impersonal appreciation of the Absolute Truth is one-sided and incomplete. One should also accept the other side, the personal side—Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). One should not be satisfied simply by understanding the Brahman feature of the Personality of Godhead. One must also know the Lord's personal feature. That is complete understanding of the Absolute Truth.

CC Madhya 25.132, Translation and Purport:

“"The Absolute Truth is known by the self-realized souls as a unified identity known by different names—impersonal Brahman, localized Paramātmā, and Bhagavān, the Supreme Personality of Godhead."

This is a quotation from Śrīmad-Bhāgavatam (1.2.11). For an explanation see Ādi-līlā, Chapter 2, text 11.

CC Antya-lila

CC Antya 5.122, Translation and Purport:

“At no time is there a distinction between the body and the soul of the Supreme Personality of Godhead. His personal identity and His body are made of blissful spiritual energy. There is no distinction between them.

Lord Kṛṣṇa, the son of Nanda Mahārāja, is advaya-jñāna; in other words, there is no distinction between His body and His soul, for His existence is completely spiritual. According to the verse from Śrīmad-Bhāgavatam beginning with the words vadanti tat tattva-vidas tattvam (1.2.11), the Absolute Truth is always to be understood from three angles of vision as Brahman, Paramātmā and Bhagavān.

Other Books by Srila Prabhupada

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 5:

There are three different processes by which Kṛṣṇa can be understood: the empiric process of philosophical speculation, the process of meditation according to the mystic yoga system, and the process of Kṛṣṇa consciousness, or devotional service. By philosophical speculation, the impersonal Brahman feature of Kṛṣṇa is understood; by meditation, or mystic yoga, the Supersoul, the all-pervading expansion of Kṛṣṇa, is understood; and by devotional service in full Kṛṣṇa consciousness, the original Personality of Godhead, Kṛṣṇa, is realized. In this connection, Lord Caitanya quoted a verse from Śrīmad-Bhāgavatam (1.2.11):

vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam
brahmeti paramātmeti bhagavān iti śabdyate

"Those who are knowers of the Absolute Truth describe the Absolute Truth in three features: the impersonal Brahman, the localized, all-pervading Supersoul, and the Supreme Personality of Godhead, Kṛṣṇa." In other words, Brahman, the impersonal manifestation, Paramātmā, the localized manifestation, and Bhagavān, the Supreme Personality of Godhead, are one and the same. But according to the process adopted, He is realized as Brahman, Paramātmāor Bhagavān.

By realizing the impersonal Brahman, one simply realizes the effulgence emanating from the transcendental body of Kṛṣṇa. This effulgence is compared to the sunshine. There is the sun-god, the sun itself, and the sunshine, which is the effulgence of that original sun-god. Similarly, the spiritual effulgence (brahmajyoti), the impersonal Brahman, is nothing but the personal effulgence of Kṛṣṇa.

Sri Isopanisad

Sri Isopanisad 15, Purport:

Perfect knowledge means knowing Kṛṣṇa as the root of this Brahman effulgence. This knowledge can be gained from such scriptures as Śrīmad-Bhāgavatam, which perfectly elaborates the science of Kṛṣṇa. In Śrīmad-Bhāgavatam, the author, Śrīla Vyāsadeva, has established that one will describe the Supreme Truth as Brahman, Paramātmā or Bhagavān according to one's realization of Him. Śrīla Vyāsadeva never states that the Supreme Truth is a jīva, an ordinary living entity. The living entity should never be considered the all-powerful Supreme Truth. If he were the Supreme, he would not need to pray to the Lord to remove His dazzling cover so that the living entity could see His real face.

Narada-bhakti-sutra (sutras 1 to 8 only)

Narada Bhakti Sutra 2, Purport:

Persons who are falsely puffed up, thinking they have become liberated simply by understanding their constitutional position as Brahman, or spirit soul, are factually still contaminated. Their intelligence is impure because they have no understanding of the Personality of Godhead, and ultimately they fall down from their puffed-up position.

According to the Bhāgavatam (1.2.11) there are three levels of transcendentalists: the self-realized knowers of the impersonal Brahman feature of the Absolute Truth; the knowers of the Paramātmā, the localized aspect of the Supreme, which is understood by the process of mystic yoga; and the bhaktas, who are in knowledge of the Supreme Personality of Godhead and engage in His devotional service. Those who understand simply that the living being is not matter but spirit soul and who desire to merge into the Supreme Spirit Soul are in the lowest transcendental position. Above them are the mystic yogīs, who by meditation see within their hearts the four-handed Viṣṇu form of the Paramātmā, or Supersoul. But persons who actually associate with the Supreme Lord, Kṛṣṇa, are the highest among all transcendentalists. In the Sixth Chapter of the Bhagavad-gītā (6.47) the Lord confirms this:

yoginām api sarveṣāṁ mad-gatenāntar-ātmanā
śraddhāvān bhajate yo māṁ sa me yukta-tamo mataḥ

"And of all yogīs, the one with great faith who always abides in Me, thinks of Me within himself, and renders transcendental loving service to Me—he is the most intimately united with Me in yoga and is the highest of all. That is My opinion." This is the highest perfectional stage, known as prema, or love of God.

Page Title:SB 01.02.11 vadanti tat tattva-vidas... cited (Bks)
Compiler:MadhuGopaldas
Created:09 of Mar, 2011
Totals by Section:BG=3, SB=22, CC=17, OB=3, Lec=0, Con=0, Let=0
No. of Quotes:45