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CHAPTER XXXIII
THE PHILOSOPHY OF JIVA GOSVĀMĪ AND BALADEVA VIDYA BHOSAŅA,
FOLLOWERS OF CAITANYA
Ontology. JIVA GOSVĀMI flourished shortly after Caitanya. He wrote a running commentary on the Bhāgavata-purāna which forms the second chapter (Bhāgavata-sandarbha) of his principal work, the Şat-sandarbha. In this chapter he says that, when the great sages identify themselves with the ultimate reality, their minds are unable to realize the diverse powers of the Lord. The nature of the Lord thus appears in a general manner (sāmānyena lakṣitam tathaiva sphurat, p. 50), and at this stage the powers of Brahman are not perceived as different from Him. The ultimate reality, by virtue of its essential power (svarūpasthhitayā eva śaktyā), becomes the root support of all its other powers (parāsām api śaktinām mūlāśrayarūpam), and through the sentiment of devotion appears to the devotees as the possessor of diverse powers; He is then called Bhagavān. Pure bliss (ānanda) is the substance, and all the other powers are its qualities; in association with all the other powers it is called Bhagavān or God?. The concept of Brahman is thus the partial appearance of the total personality denoted by the word Bhagavān; the same Bhagavān appears as Paramātman in His aspect as controlling all beings and their movements. The three names Brahman, Bhagavān and Paramātman are used in accordance with the emphasis that is put on the different aspects of the total composite meaning; thus, as any one of the special aspects of God appears to the mind of the devotee, he associates it with the name of Brahman, Bhagavān or Paramātman2.
The aspect as Brahman is realized only when the specific qualities and powers do not appear before the mind of the devotee.
1ānanda-mātram risesyam samastāḥ saktayah višeşanāni rišisto Bhagavān. Șat-sandarbha, p. 50.
? tatraikasyaita riseşana-bhedena tad arisistatuena ca pratipādanāt tathaita tat-tad-upāsakapuruşānubhava-bhedāc ca āvirbhāva-namnor bhedah. Ibid. p. 53.
