98
Śrīmad-Bhāgavatam
[Canto 1, Ch. 2]
the ultimate end must be seeking after the Absolute Truth, and that sort of engagement will make everyone happy because they will be less engaged in varieties of sense gratification. And what that Absolute Truth is is explained as follows.
TEXT 11
वदन्ति तत्त्वविदस्त्वं यज्ञानमद्वयम् । 
    ब्रह्मेति परमात्मेति भगवान्निति शब्द्यते ॥११॥
vadanti tat tattva-vidas 
    tattvam yaj jñānam advayam 
    brahmeti paramātmeti 
    bhagavān iti śabdyate
vadanti—they say; tat—that; tattva-vidaḥ—the learned souls; tattvam—the Absolute Truth; yat—which; jñānam—knowledge; advayam—nondual; brahma iti—known as Brahman; paramātmā iti—known as Paramātmā; bhagavān iti—known as Bhagavān; śabdyate—it so sounded.
TRANSLATION
Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān.
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  Upaniṣads , as localized Paramātmā by the Hiraṇyagarbhas or the  yogīs , 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