God's Aspects - The Three Phases of the Absolute Truth
A common source of confusion among philosophers and theologians is the seemingly contradictory descriptions of God found in various scriptures. Some describe the Absolute Truth as a formless, all-pervading light, others as a voice or presence within the heart, and still others as a supreme person. Śrīla Prabhupāda resolves this profound mystery through the Vedic science of Kṛṣṇa consciousness, explaining that these are not different gods, but three distinct aspects of the one nondual Absolute Truth. By understanding the progression of spiritual realization from Brahman to Paramātmā and finally to Bhagavān, a sincere seeker can elevate their consciousness to perceive the highest, most complete aspect of the Supreme Lord.
The Three Features of the Absolute Truth
The Śrīmad-Bhāgavatam establishes that the Absolute Truth is realized in three phases. Śrīla Prabhupāda frequently uses the perfect analogy of the sun to explain how these three aspects—the impersonal effulgence, the localized presence, and the Supreme Person—are simultaneously one and different.
- The Absolute Truth may be realized in three phases, but is one nondual truth. Brahman (the glowing effulgence), localized Supersoul, and Bhagavan, the Supreme Person, are three features or aspects of God.
- The tattvavit says that the Supreme Absolute Truth is recognized in three aspects: impersonal Brahman, and Paramatma, the localized Supersoul, and Bhagavan. Bhagavan means the Personality of Godhead. So they are three angles of vision.
- Just as one can understand the three aspects of the sun, the sunshine, the sun itself and the sun-god, one can also understand the three aspects of the Supreme Absolute Truth, Brahman, Paramatma and Bhagavan.
- Brahman, Paramatma and Bhagavan, the Supreme Personality of Godhead, are not different. They are simply different aspects of the complete Godhead.
Eternity, Knowledge, and Bliss
The Supreme Personality of Godhead is described as sac-cid-ānanda-vigraha—a form of eternal existence, knowledge, and bliss. Śrīla Prabhupāda explains that the different aspects of the Lord reveal different combinations of these transcendental potencies.
- Hladini is His aspect of bliss; sandhini, of eternal existence; and samvit, of cognizance, which is also accepted as knowledge.
- The Supreme Personality of Godhead is sac-cid-ananda-vigraha. Realization of impersonal Brahman is realization of His sat feature, or His aspect of eternity, and Paramatma realization is realization of His sat and cit features, His aspects of eternity and knowledge.
- Merging into the spiritual existence is the living entity's realization of qualitative oneness with the Supreme Lord in His aspects of eternity and knowledge. But the actual ananda-maya stage is attained when one is engaged in devotional service.
- When one realizes the Supreme Person, he realizes these aspects of the Absolute Truth in their completeness.
The Localized and All-Pervading Aspects
Different spiritual practitioners focus on different aspects of the Lord according to their desired path. The speculative philosophers (jñānīs) focus on the all-pervading energy, while the mystic yogīs focus on the localized presence within the heart.
- Those who are trying to realize the Absolute Truth are categorized according to the aspect of the Absolute Truth upon which they concentrate. Those who concentrate on Brahman, the impersonalists, are called brahmavadis.
- When Visnu expands in His all-pervading aspect, we should understand Him to be the nirakara-nirvisesa-brahmajyoti.
- Those who are interested in practicing mystic yoga can attain the localized aspect of Paramatma.
- The Supersoul, the localized aspect of Visnu, which is the object of meditation for the mystics, is a plenary portion of Sri Krsna, the Personality of Godhead.
The Ultimate Aspect of Bhagavān
While realizing Brahman and Paramātmā are significant spiritual milestones, they are incomplete. Śrīla Prabhupāda emphatically states that the highest aspect of the Absolute Truth is the Supreme Personality of Godhead, Bhagavān, who reveals Himself fully only to His pure devotees.
- The impersonal aspect of the Absolute Truth is not the highest. Above the impersonal feature is the Paramatma feature, and above this is the personal feature of the Absolute Truth, or Bhagavan.
- As described in the previous mantras, the real or ultimate aspect of the Absolute is His feature as the Personality of Godhead, and His impersonal brahmajyoti feature is a dazzling covering over His face.
- After surpassing the impersonal brahmajyoti and seeing the personal aspect of the Lord and His most auspicious eternal form, the devotee realizes the Absolute Truth in full.
- Those who challenge God will see Him in His ghastly aspect, but those who are devoted to Him will see Him in His personal form. In any case, everyone will ultimately see God.
Conclusion
A true understanding of God requires acknowledging all of His divine aspects. Śrīla Prabhupāda meticulously explains that the Absolute Truth is one, but depending on the spiritual practitioner's angle of vision, it is realized in three distinct phases. The empiric philosophers realize the Brahman aspect, which is the eternal, all-pervading effulgence of the Lord (sandhinī). The mystic yogīs who meditate within the heart realize the Paramātmā aspect, which includes both eternity and cognizance (saṁvit). However, these realizations are incomplete. The ultimate, supreme aspect of the Absolute Truth is Bhagavān, the Supreme Personality of Godhead. Only by realizing Bhagavān does a soul experience the fullness of sac-cid-ānanda-vigraha, culminating in the supreme spiritual bliss of hlādinī. The Lord mercifully reciprocates with everyone according to their desires: those who proudly challenge Him ultimately encounter His ghastly aspect as inescapable death, while those who humbly engage in devotional service are blessed to see His most auspicious, eternally beautiful personal form. Thus, the perfection of human life is to surpass the impersonal and localized aspects and fully surrender to the supreme aspect of Godhead, Kṛṣṇa.
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