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#h4##span class="mw-headline" id="TEXT_No._11"#TEXT No. 11#/span##/h4#
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Vadanti tat tatwavidas tatwam yad jnanam adwayam
Brahmeti parmatma iti bhagawan iti sabdyate.
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#h4##span class="mw-headline" id="ENGLISH_SYNONYMS"#ENGLISH SYNONYMS#/span##/h4#
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Vadanti—they say, tat—that, tatwavidas—the learned souls, tatwam—the absolute truth, yad—which, jnanam—knowledge, adwayam—non-dual, brahmeti—called by the name of Brahman, Paramatma iti—called by the name of Paramatma, bhagawan iti—called by the name of Bhagawan, sabdyate—it is so sounded.
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#h4##span class="mw-headline" id="TRANSLATION"#TRANSLATION#/span##/h4#
#div class="translation"#
Learned transcendentalists who know the Absolute Truth call the nondual substance as Absolute Who is known as Brahman, Parmatma or Bhagwan.
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#h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4#
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The Absolute Truth is both subject and object and there is no qualitative difference there. Therefore, Brahman, Parmatma and Bhagwan are qualitatively one and the same. The same substance is realised as impersonal Brahman by the student of Upanishads, as localised Parmatma by the Hiranyagarvas or the yogis and as Bhagwan by the devotees. In other words Bhagwan or the Personality of Godhead is the last word of the Absolute Truth. Parmatma is a 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 argues in favour of his own respective realisation but those who are perfect seers of the Absolute Truth know it well that the above three features of the One Absolute Truth are a different perspective view of the seer from different angles of vision.
#$p#As it is explained in the first sloka of the first chapter of the Bhagwat, the Supreme Truth is self-sufficient, cognisant and freed 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 quality of energy whereas the known is inert matter or inferior quality of energy. Therefore, there is a duality of inferior and superior quality of energy whereas in the Absolute realm both the knower and the known are of the same superior quality energy. There are three kinds of energies of the Supreme Energetic. There is no difference between the energy and energetic but there is difference of quality in the matter of energies. The absolute realm and the living entities are of the same superior quality of energy but the material world is of inferior quality of energy. The living being in contact with the inferior quality of energy is illusioned as belonging to the inferior quality of energy and 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.
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#h4##span class="mw-headline" id="TEXT_11"#TEXT 11#/span##/h4#
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#dl##dd#vadanti tat tattva-vidas#/dd#
#dd#tattvaṁ yaj jñānam advayam#/dd#
#dd#brahmeti paramātmeti#/dd#
#dd#bhagavān iti śabdyate#/dd##/dl#
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#h4##span class="mw-headline" id="SYNONYMS"#SYNONYMS#/span##/h4#
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#i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=vadanti&tab=syno_o&ds=1"#vadanti#/i# — they say; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=tat&tab=syno_o&ds=1"#tat#/i# — that; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=tattva&tab=syno_o&ds=1"#tattva-#a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=vidaḥ&tab=syno_o&ds=1"#vidaḥ#/i# — the learned souls; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=tattvam&tab=syno_o&ds=1"#tattvam#/i# — the Absolute Truth; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=yat&tab=syno_o&ds=1"#yat#/i# — which; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=jñānam&tab=syno_o&ds=1"#jñānam#/i# — knowledge; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=advayam&tab=syno_o&ds=1"#advayam#/i# — nondual; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=brahma&tab=syno_o&ds=1"#brahma #a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=iti&tab=syno_o&ds=1"#iti#/i# — known as Brahman; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=paramātmā&tab=syno_o&ds=1"#paramātmā #a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=iti&tab=syno_o&ds=1"#iti#/i# — known as Paramātmā; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=bhagavān&tab=syno_o&ds=1"#bhagavān #a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=iti&tab=syno_o&ds=1"#iti#/i# — known as Bhagavān; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=śabdyate&tab=syno_o&ds=1"#śabdyate#/i# — it so sounded.
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#h4##span class="mw-headline" id="TRANSLATION"#TRANSLATION#/span##/h4#
#div class="translation"#
Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān.
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#h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4#
#div class="purport"#
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 #i#Upaniṣads#/i#, as localized Paramātmā by the Hiraṇyagarbhas or the #i#yogīs#/i#, 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.
#$p#As it is explained in the first #i#śloka#/i# of the First Chapter of the #i#Bhāgavatam#/i#, 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.
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