Threefold Suffering, Twofold Knowledge, and the Definition of Bhagavān (Vāsudeva); Prelude to Keśidhvaja–Janaka Yoga
शुद्धे महाविभूत्याख्ये परे ब्रह्मणि वर्त्तते । भगवन्भगवच्छब्दः सर्वकारणकारणे ॥ १६ ॥
śuddhe mahāvibhūtyākhye pare brahmaṇi varttate | bhagavanbhagavacchabdaḥ sarvakāraṇakāraṇe || 16 ||
Le mot « Bhagavān » s’emploie à l’égard du Brahman suprême—pur, dit détenteur de la grande majesté divine—qui demeure comme la Cause de toutes les causes.
Sanatkumara (teaching Narada in the Moksha-dharma discourse)
Vrata: none
Primary Rasa: shanta
Secondary Rasa: bhakti
It defines ‘Bhagavān’ as a name that properly belongs to the Supreme, perfectly pure Brahman—understood as the ultimate source behind every other cause—thereby grounding devotion and liberation in the highest metaphysical reality.
By identifying Bhagavān with Para Brahman, it teaches that devotion is not aimed at a limited deity but at the supreme ‘cause of all causes’; bhakti becomes a direct means of aligning the mind with the highest truth.
The verse primarily reflects Nirukta/Vyākaraṇa-style precision in defining a theological term (‘Bhagavān/ Bhagavat-śabdaḥ’) by its proper referent—Para Brahman—rather than prescribing a specific ritual or astrological rule.