This brings us to the second level of God realisation in Vedic theology, known as the Paramatma or Supersoul. This is an expansion of God who is found in the heart of every living being and also within every atom of the creation. It is the all-pervasive aspect of the Supreme, but in a personal form rather than impersonal energy.
The Bhagavad-gita describes the Supersoul as the “overseer and permitter” within this world. In other words, he is witnessing all our deeds and is awarding us the results. He gives us free will to act, but within the constraints of our karma for past acts. It is also said that he is the source of knowledge, remembrance and forgetfulness. He is thus in complete control of all living beings, but the Vedas emphasise that he never interferes with our free will. However, if we commit sinful acts he naturally obliges us to accept the result. He also ensures we get the results of our more pious acts, but we tend to have less issues with this side of things.
It is said that God as the Supersoul resides in the heart, right next to the soul, and is aware of the soul’s desires in the same way that a person “smells the aroma of a flower.” He thus reciprocates with our desires in accordance with what we deserve. And when he detects in us a desire to know him rather than to pursue material pleasures, he brings us closer to him. He will direct us to spiritual teachings or a spiritual master, which are also said to be “external manifestations” of the Supersoul. In this way he is always making himself and the path to liberation available. It is up to us to make the right choice, but he is always ready. There is no question of him being aloof and apathetic.
The Bhagavad-gita explains it as follows, “I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.” Srila Prabhupada also explains further, “The Lord, as the Supersoul, guides the living entities who are conditioned by the physical atmosphere. He gives the living entity the intelligence with which to improve his position so that he may return home, back to Godhead, or if he does not want to go back to Godhead, the Lord gives him the intelligence with which to improve his material position.”
And this brings us to the third and final level of God realisation, referred to by Prabhupada as “Godhead”. This is known as Bhagavan, or the Supreme Personality of Godhead.
RELATING WITH GOD
Bhagavan is the “last word” in God realisation in Vedic theology. This is God’s original, personal form. The word Bhagavan means “one who possesses all opulence” and Vedic scriptures say this means Krishna. The Bhagavad-gita says he is the source of everything, material and spiritual.
The three levels or phases of God realisation are compared to seeing a hill from a distance and then going closer. At first when we are far away it may seem like a cloud. Then as we get closer we see that it is in fact a hill. And when we get closer still we see a village on the hill with different buildings and activities going on. In the same way our first understanding of God is his Brahman feature, then the Paramatma, and finally Bhagavan. They are all the same reality, but perceived differently by different observers according to their level of realisation.
Bhagavan or Krishna is thus the highest level of understanding. He is described as the cause of all causes, the “one without a second”, the creator, maintainer and destroyer of everything. His nature is knowledge, eternity and bliss, a nature that we as parts of him also share. He is also described as the “reservoir of pleasure”, and this pleasure is fully realised when we become conscious of him.
Followers of all traditions have described the ecstasy of God realisation. The Christian mystic Thomas Traherne, said in his Centuries of Meditations, “All appeared new, and strange at first, inexpressibly rare and delightful and beautiful…my entrance into the world was saluted and surrounded with innumerable joys. My knowledge was divine… Everything was at rest, free and immortal.” The Sufi Al-Junayd spoke of a “wondrous and ecstatic grace,” and the thirteenth century Franciscan hermit Angela of Foligno wrote, “I beheld in all things naught but the divine power, in a manner assuredly indescribable…the whole world is full of God!”
The highest ecstasy is realised at the level of Bhagavan, when one awakens a loving relationship with God. According to the Bhagavad-gita it is the supreme goal of yoga practise. Krishna says, “Of all yogis, the one with great faith who always abides in me, thinks of me within himself, and renders transcendental loving service to me is the most intimately united with me in yoga and is the highest of all.”
Throughout many Vedic texts Krishna is repeatedly declared to be the Supreme Person from whom everything emanates. He is found in the eternal spiritual world, where he is forever enjoying loving pastimes with his devotees. The supreme goal of yoga is therefore to enter those pastimes, relating with God in one of four main moods: as either his servant, friend, parent or conjugal lover.
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