1|Adi 2-1975: Sri Caitanya Mahaprabhu Is the Supreme
>|Personality of Godhead
2|Chapter 2
3|Sri Caitanya Mahaprabhu Is the Supreme Personality of
>|Godhead
4|This chapter explains that Lord Caitanya is the Supreme
>|Personality of Godhead Krsna Himself. Therefore, the
>|Brahman effulgence is the bodily luster of Lord Caitanya,
>|and the localized Supersoul situated in the heart of every
>|living entity is His partial representation. The purusa-
>|avataras are also explained in this connection. Maha-Visnu
>|is the reservoir of all conditioned souls, but as
>|confirmed in the authoritative scriptures, Lord Krsna is
>|the ultimate fountainhead, the source of numerous plenary
>|expansions, including Narayana, who is generally accepted
>|by Mayavadi philosophers to be the Absolute Truth. The Lord'
>|s manifestation of prabhava and vaibhava expansions, as
>|well as partial incarnations and incarnations with
>|delegated powers, are also explained. Lord Krsna's ages of
>|boyhood and youth are discussed, and it is explained that
>|His age at the beginning of youth is His eternal form.
5|The spiritual sky contains innumerable spiritual planets,
>|the Vaikunthas, which are manifestations of the Supreme
>|Lord's internal energy. Innumerable material universes are
>|similarly exhibited by His external energy, and the living
>|entities are manifested by His marginal energy. Because
>|Lord Krsna Caitanya is not different from Lord Krsna, He is
>|the cause of all causes; there is no cause beyond Him. He
>|is eternal, and His form is spiritual. Lord Caitanya is
>|directly the Supreme Lord Krsna, as the evidence of
>|authoritative scriptures proves. This chapter stresses that
>|a devotee must
>|have knowledge of Krsna's personal form, His three
>|principal energies, His pastimes and the relationship of
>|the living entities with Him in order to advance in Krsna
>|consciousness.
6|Adi 2.1
7|TEXT 1
8|TEXT
9|sri-caitanya-prabhum vande
10|balo 'pi yad-anugrahat
11|taren nana-mata-graha-
12|vyaptam siddhanta-sagaram
13|SYNONYMS
14|sri-caitanya-prabhum-to Lord Sri Caitanya Mahaprabhu; vande-
>|I offer obeisances; balah-an ignorant child; api-even; yat-
>|of whom; anugrahat-by the mercy; taret-may cross over; nana-
>|various; mata-of theories; graha-the crocodiles; vyaptam-
>|filled with; siddhanta-of conclusions; sagaram-the ocean.
15|TRANSLATION
16|I offer my obeisances to Sri Caitanya Mahaprabhu, by whose
>|mercy even an ignorant child can swim across the ocean of
>|conclusive truth, which is full of the
>|crocodiles of various theories.
17|PURPORT
18|By the mercy of the Supreme Personality of Godhead Sri
>|Caitanya Mahaprabhu, even an inexperienced boy with no
>|educational culture can be saved from the ocean of
>|nescience, which is full of various types of philosophical
>|doctrines that are like dangerous aquatic animals. The
>|philosophy of the Buddha, the argumentative presentations
>|of the jnanis, the yoga systems of Patanjali and Gautama,
>|and the systems of philosophers like Kanada, Kapila and
>|Dattatreya are dangerous creatures in the ocean of
>|nescience. By the grace of Sri Caitanya Mahaprabhu one can
>|have real understanding of the essence of knowledge by
>|avoiding these sectarian views and accepting the lotus feet
>|of Krsna as the ultimate goal of life. Let us all worship
>|Lord Sri Caitanya Mahaprabhu for His gracious mercy to the
>|conditioned souls.
19|Adi 2.2
20|TEXT 2
21|TEXT
22|krsnotkirtana-gana-nartana-kala-pathojani-bhrajita
23|sad-bhaktavali-hamsa-cakra-madhupa-sreni-viharaspadam
24|karnanandi-kala-dhvanir vahatu me jihva-maru-prangane
25|sri-caitanya daya-nidhe tava lasal-lila-sudha-svardhuni
26|SYNONYMS
27|krsna-of the holy name of Lord Krsna; utkirtana-loud
>|chanting; gana-singing; nartana-dancing; kala-of the other
>|fine arts; pathah-jani-with lotuses; bhrajita-beautified;
>|sat-bhakta-of pure devotees; avali-rows; hamsa-of swans;
>|cakra-cakravaka birds; madhu-pa-and bumble bees; sreni-like
>|swarms; vihara-of pleasure; aspadam-the abode; karna-anandi-
>|gladdening the ears; kala-melodious; dhvanih-sound; vahatu-
>|let it flow; me-my; jihva-of the tongue; maru-desertlike;
>|prangane-in the courtyard; sri-caitanya daya-nidhe-O Lord
>|Caitanya, ocean of mercy; tava-of You; lasat-shining; lila-
>|sudha-of the nectar of the pastimes; svardhuni-the Ganges.
28|TRANSLATION
29|O my merciful Lord Caitanya, may the nectarean Ganges
>|waters of Your transcendental activities flow on the
>|surface of my desertlike tongue. Beautifying these waters
>|are the lotus flowers of singing, dancing and loud chanting
>|of Krsna's holy name, which are the pleasure abodes of
>|unalloyed devotees. These devotees are compared to swans,
>|ducks and bees. The river's flowing produces a melodious
>|sound that gladdens their ears.
30|PURPORT
31|Our tongues always engage in vibrating useless sounds that
>|do not help us realize transcendental peace. The tongue is
>|compared to a desert because a desert needs a constant
>|supply of refreshing water to make it fertile and fruitful.
>|Water is the substance most needed in the desert. The
>|transient pleasure derived from mundane topics of art,
>|culture, politics, sociology, dry philosophy, poetry and so
>|on is compared to a mere drop of water because although
>|such topics have a qualitative feature of transcendental
>|pleasure, they are saturated with the modes of material
>|nature. Therefore neither collectively nor individually can
>|they satisfy the vast requirements of the desertlike tongue.
>| Despite crying in various conferences, therefore, the
>|desertlike tongue continues to be parched. For this reason,
>|people from all parts of the world must call for the
>|devotees of Lord Sri Caitanya Mahaprabhu, who are compared
>|to swans swimming around the beautiful lotus feet of Sri
>|Caitanya Mahaprabhu or bees humming around His lotus feet
>|in transcendental pleasure, searching for honey. The
>|dryness of material happiness cannot be moistened by so-
>|called philosophers who cry for Brahman, liberation and
>|similar dry speculative objects. The urge of the soul
>|proper is different. The soul can be solaced only by the
>|mercy of Lord Sri Caitanya Mahaprabhu and His many bona
>|fide devotees, who never leave the lotus feet of the Lord
>|to become imitation Mahaprabhus but all cling to His lotus
>|feet like bees that never leave a honey-soaked lotus flower.
32|Lord Caitanya's movement of Krsna consciousness is full of
>|dancing and singing about the pastimes of Lord Krsna. It is
>|compared herein to the pure waters of the Ganges, which are
>|full of lotus flowers. The enjoyers of these lotus flowers
>|are the pure devotees, who are like bees and swans. They
>|chant like the flowing of the Ganges, the river of the
>|celestial kingdom. The author desires such sweetly flowing
>|waves to cover his tongue. He humbly compares himself to
>|materialistic persons who always engage in dry talk from
>|which they derive no satisfaction. If they were to use
>|their dry tongues to chant the holy name of the Lord-Hare
>|Krsna, Hare Krsna, Krsna Krsna, Hare Hare Hare Rama, Hare
>|Rama, Rama Rama, Hare Hare-as exemplified by Lord Caitanya,
>|they would taste sweet nectar and enjoy life.
33|Adi 2.3
34|TEXT 3
35|TEXT
36|jaya jaya sri-caitanya jaya nityananda
37|jayadvaita-candra jaya gaura-bhakta-vrnda
38|SYNONYMS
39|jaya jaya-all glory; sri-caitanya-to Lord Caitanya; jaya-
>|all glory; nityananda-to Lord Nityananda; jaya-all glory;
>|advaita-candra-to Advaita Acarya; jaya-all glory; gaura-
>|bhakta-vrnda-to the devotees of Lord Gauranga.
40|TRANSLATION
41|All glories to Lord Sri Caitanya Mahaprabhu and Lord Sri
>|Nityananda. All glories to Advaitacandra, and all glories
>|to the devotees of Lord Gauranga .
42|Adi 2.4
43|TEXT 4
44|TEXT
45|trtiya slokera artha kari vivarana
46|vastu-nirdesa-rupa mangalacarana
47|SYNONYMS
48|trtiya-third; slokera-of the verse; artha-the meaning; kari-
>|I do; vivarana-description; vastu-of the Absolute Truth;
>|nirdesa-rupa-in the form of delineation; mangala-auspicious;
>| acarana-conduct.
49|TRANSLATION
50|Let me describe the meaning of the third verse [of the
>|first fourteen]. It is an auspicious vibration that
>|describes the Absolute Truth.
51|Adi 2.5
52|TEXT 5
53|TEXT
54|yad advaitam brahmopanisadi tad apy asya tanu-bha
55|ya atmantar-yami purusa iti so 'syamsa-vibhavah
56|sad-aisvaryaih purno ya iha bhagavan sa svayam ayam
57|na caitanyat krsnaj jagati para-tattvam param iha
58|SYNONYMS
59|yat-that which; advaitam-without a second; brahma-the
>|impersonal Brahman; upanisadi-in the Upanisads; tat-that;
>|api-certainly; asya-His; tanu-bha-the effulgence of His
>|transcendental body; yah-who; atma-the Supersoul; antah-
>|yami-indwelling Lord; purusah-the supreme enjoyer; iti-
>|thus; sah-He; asya-His; amsa-vibhavah-expansion of a
>|plenary portion; sat-aisvaryaih-with the six opulences;
>|purnah-full; yah-who; iha-here; bhagavan-the Supreme
>|Personality of Godhead; sah-He; svayam-Himself; ayam-this
>|one; na-not; caitanyat-than Lord Caitanya; krsnat-than Lord
>|Krsna; jagati-in the world; para-higher; tattvam-truth;
>|param-another; iha-here.
60|TRANSLATION
61|What the Upanisads describe as the impersonal Brahman is
>|but the effulgence of His body, and the Lord known as the
>|Supersoul is but His localized plenary portion. He
>| is the Supreme Personality of Godhead, Krsna
>|Himself, full with six opulences. He is the Absolute Truth,
>|and no other truth is greater than or equal to Him.
62|PURPORT
63|The compilers of the Upanisads speak very highly of the
>|impersonal Brahman. The Upanisads, which are considered the
>|most elevated portion of the Vedic literature, are meant
>|for persons who desire to get free from material
>|association and who therefore approach a bona fide
>|spiritual master for enlightenment. The prefix upa-
>|indicates that one must receive knowledge about the
>|Absolute Truth from a spiritual master. One who has faith
>|in his spiritual master actually receives transcendental
>|instruction, and as his attachment for material life
>|slackens, he is able to advance on the spiritual path.
>|Knowledge of the transcendental science of the Upanisads
>|can free one from the entanglement of existence in the
>|material world, and when thus liberated, one can be
>|elevated to the spiritual kingdom of the Supreme
>|Personality of Godhead by advancement in spiritual life.
64|The beginning of spiritual enlightenment is realization of
>|impersonal Brahman. Such realization is effected by gradual
>|negation of material variegatedness. Impersonal Brahman
>|realization is the partial, distant experience of the
>|Absolute Truth that one achieves through the rational
>|approach. It is compared to one's seeing a hill from a
>|distance and taking it to be a smoky cloud. A hill is not a
>|smoky cloud, but it appears to be one from a distance
>|because of our imperfect vision. In imperfect or smoky
>|realization of the Absolute Truth, spiritual variegatedness
>|is conspicuous by its absence. This experience is therefore
>|called advaita-vada, or realization of the oneness of the
>|Absolute.
65|The impersonal glowing effulgence of Brahman consists only
>|of the personal bodily rays of the Supreme Godhead, Sri
>|Krsna. Since Sri Gaurasundara, or Lord Sri Caitanya
>|Mahaprabhu, is identical with Sri Krsna Himself, the
>|Brahman effulgence consists of the rays of His
>|transcendental body.
66|Similarly, the Supersoul, which is called the Paramatma, is
>|a plenary representation of Caitanya Mahaprabhu. The antar-
>|yami, the Supersoul in everyone's heart, is the controller
>|of all living entities. This is confirmed in the Bhagavad-
>|gita (15.15), wherein Lord Krsna says, sarvasya caham hrdi
>|sannivistah: "I am situated in everyone's heart." The
>|Bhagavad-gita (5.29) also states, bhoktaram yajna-tapasam
>|sarva-loka-mahesvaram, indicating that the Supreme Lord,
>|acting in His expansion as the Supersoul, is the proprietor
>|of everything. Similarly, the Brahma-samhita (5.35) states,
>|andantara-stha-paramanu-cayantara-stham. The Lord is
>|present everywhere, within the heart of every living entity
>|and within each and every atom as well. Thus by this
>|Supersoul feature the Lord is all-pervading.
67|Furthermore, Lord Caitanya is also the master of all wealth,
>| strength, fame, beauty, knowledge and renunciation because
>|He is Sri Krsna Himself. He is described as purna, or
>|complete. In the feature of Lord Caitanya, the Lord is an
>|ideal renouncer, just as Sri Rama was an ideal king. He
>| accepted the order of sannyasa and exemplified
>|exceedingly wonderful principles in His own life. No one
>|can compare to Him in the order of sannyasa. Although in
>|Kali-yuga acceptance of the sannyasa order is generally
>|forbidden, Lord Caitanya accepted it because He is complete
>|in renunciation. Others cannot imitate Him but can only
>|follow in His footsteps as far as possible. Those who are
>|unfit for this order of life are strictly forbidden by the
>|injunctions of the sastras to accept it. Lord Caitanya,
>|however, is complete in renunciation as well as all other
>|opulences. He is therefore the highest principle of the
>|Absolute Truth.
68|By an analytical study of the truth of Lord Caitanya, one
>|will find that He is not different from the Supreme
>|Personality of Godhead Krsna; no one is greater than or
>|even equal to Him. In the Bhagavad-gita (7.7) Lord Krsna
>|says to Arjuna, mattah parataram nanyat kincid asti
>|dhananjaya: "O conqueror of wealth [Arjuna], there is no
>|truth superior to Me." Thus it is here confirmed that there
>|is no truth higher than Lord Sri Krsna Caitanya.
69|The impersonal Brahman is the goal of those who cultivate
>|the study of books of transcendental knowledge, and the
>|Supersoul is the goal of those who perform the yoga
>|practices. One who knows the Supreme Personality of Godhead
>|surpasses realization of both Brahman and Paramatma because
>|Bhagavan is the ultimate platform of absolute knowledge.
70|The Personality of Godhead is the complete form of sac-cid-
>|ananda (full life, knowledge and bliss). By realization of
>|the sat portion of the Complete Whole (unlimited existence),
>| one realizes the impersonal Brahman of the Lord. By
>|realization of the cit portion of the Complete Whole (
>|unlimited knowledge), one can realize the localized aspect
>|of the Lord, Paramatma. But neither of these partial
>|realizations of the Complete Whole can help one realize
>|ananda, or complete bliss. Without such realization of
>|ananda, knowledge of the Absolute Truth is incomplete.
71|This verse of the Caitanya-caritamrta by Krsnadasa Kaviraja
>|Gosvami is confirmed by a parallel statement in the Tattva-
>|sandarbha by Srila Jiva Gosvami. In the Ninth Part of the
>|Tattva-sandarbha it is said that the Absolute Truth is
>|sometimes approached as impersonal Brahman, which, although
>|spiritual, is only a partial representation of the Absolute
>|Truth. Narayana, the predominating Deity in Vaikuntha, is
>|to be known as an expansion of Sri Krsna, but Sri Krsna is
>|the Supreme Absolute Truth, the object of the
>|transcendental love of all living entities.
72|Adi 2.6
73|TEXT 6
74|TEXT
75|brahma, atma, bhagavan-anuvada tina
76|anga-prabha, amsa, svarupa-tina vidheya-cihna
77|SYNONYMS
78|brahma-the impersonal Brahman; atma-the localized Paramatma;
>| bhagavan-the Personality of Godhead; anuvada-subjects;
>|tina-three; anga-prabha-bodily effulgence; amsa-partial
>|manifestation; svarupa-original form; tina-three; vidheya-
>|cihna-predicates.
79|TRANSLATION
80|Impersonal Brahman, localized Paramatma and the
>|Personality of Godhead are three subjects, and the glowing
>|effulgence, the partial manifestation and the original form
>|are their three respective predicates.
81|Adi 2.7
82|TEXT 7
83|TEXT
84|anuvada age, pache vidheya sthapana
85|sei artha kahi, suna sastra-vivarana
86|SYNONYMS
87|anuvada-the subject; age-first; pache-afterwards; vidheya-
>|the predicate; sthapana-placing; sei-this; artha-the
>|meaning; kahi-I speak; suna-please listen; sastra-vivarana-
>|to the description of the scriptures.
88|TRANSLATION
89|A predicate always follows its subject. Now I shall explain
>|the meaning of this verse according to the revealed
>|scriptures.
90|Adi 2.8
91|TEXT 8
92|TEXT
93|svayam bhagavan krsna, visnu-paratattva
94|purna-jnana purnananda parama mahattva
95|SYNONYMS
96|svayam-Himself; bhagavan-the Supreme Personality of Godhead;
>| krsna-Lord Krsna; visnu-of all-pervading Visnu; para-
>|tattva-the ultimate truth; purna-jnana-full knowledge;
>|purna-ananda-full bliss; parama-supreme; mahattva-greatness.
97|TRANSLATION
98|Krsna, the original form of the Personality of Godhead, is
>|the summum bonum of the all-pervading Visnu. He is all-
>|perfect knowledge and all-perfect bliss. He is the Supreme
>|Transcendence.
99|Adi 2.9
100|TEXT 9
101|TEXT
102|'nanda-suta' bali' yanre bhagavate gai
103|sei krsna avatirna caitanya-gosani
104|SYNONYMS
105|nanda-suta-the son of Nanda Maharaja; bali'-as; yanre-who;
>|bhagavate-in Srimad-Bhagavatam; gai-is sung; sei-that;
>|krsna-Lord Krsna; avatirna-descended; caitanya-gosani-Lord
>|Caitanya Mahaprabhu.
106|TRANSLATION
107|He whom Srimad-Bhagavatam describes as the son of Nanda
>|Maharaja has descended to earth as Lord Caitanya.
108|PURPORT
109|According to the rules of rhetorical arrangement for
>|efficient composition in literature, a subject should be
>|mentioned before its predicate. The Vedic literature
>|frequently mentions Brahman, Paramatma and Bhagavan, and
>|therefore these three terms are widely known as the
>|subjects of transcendental understanding. But it is not
>|widely known that what is approached as the impersonal
>|Brahman is the effulgence of Sri Caitanya Mahaprabhu's
>|transcendental body. Nor is it widely known that the
>|Supersoul, or Paramatma, is only a partial representation
>|of Lord Caitanya, who is identical with Bhagavan Himself.
>|Therefore the descriptions of Brahman as the effulgence of
>|Lord Caitanya, the Paramatma as His partial representation,
>|and the Supreme Personality of Godhead Krsna as identical
>|with Lord Caitanya Mahaprabhu must be verified by evidence
>|from authoritative Vedic literatures.
110|The author wants to establish first that the essence of the
>|Vedas is the visnu-tattva, the Absolute Truth, Visnu, the
>|all-pervading Godhead. The visnu-tattva has different
>|categories, of which the highest is Lord Krsna, the
>|ultimate visnu-tattva, as confirmed in the Bhagavad-gita
>|and throughout the Vedic literature. In Srimad-Bhagavatam
>|the same Supreme Personality of Godhead Krsna is described
>|as Nanda-suta, the son of King Nanda. Krsnadasa Kaviraja
>|Gosvami says that Nandasuta has again appeared as Lord Sri
>|Krsna Caitanya Mahaprabhu because the
>| conclusion of the Vedic
>|literature is that there is no difference between
>|Lord Krsna and Lord Caitanya Mahaprabhu. This the author
>|will prove. If it is thus proved that Sri Krsna is the
>|origin of all tattvas (truths), namely Brahman, Paramatma
>|and Bhagavan, and that there is no difference between Sri
>|Krsna and Lord Sri Caitanya Mahaprabhu, it will not be
>|difficult to understand that Sri Caitanya Mahaprabhu is
>|also the same origin of all tattvas. The same Absolute
>|Truth, as He is revealed to students of different
>|realizations, is called Brahman, Paramatma and Bhagavan.
111|Adi 2.10
112|TEXT 10
113|TEXT
114|prakasa-visese tenha dhare tina nama
115|brahma, paramatma ara svayam-bhagavan
116|SYNONYMS
117|prakasa-of manifestation; visese-in variety; tenha-He;
>|dhare-holds; tina-three; nama-names; brahma-Brahman;
>|paramatma-Paramatma (Supersoul); ara-and; svayam-Himself;
>|bhagavan-the Supreme Personality of Godhead.
118|TRANSLATION
119|In terms of His various manifestations, He is known in
>|three features, called the impersonal Brahman, the
>|localized Paramatma and the original Personality of Godhead.
120|PURPORT
121|Srila Jiva Gosvami has explained the word bhagavan in his
>|Bhagavat-sandarbha. The Personality of Godhead, being full
>|of all conceivable and inconceivable potencies, is the
>|absolute Supreme Whole. Impersonal Brahman is a partial
>|manifestation of the Absolute Truth realized in the absence
>|of such complete potencies. The first syllable of the word
>|bhagavan is bha, which means "sustainer" and "protector."
>|The next letter, ga, means "leader," "pusher" and "creator."
>| Va means "dwelling" (all living beings dwell in the
>|Supreme Lord, and the Supreme Lord dwells within the heart
>|of every living being). Combining all these concepts, the
>|word bhagavan carries the import of inconceivable potency
>|in knowledge, energy, strength, opulence, power and
>|influence, devoid of all varieties of inferiority. Without
>|such inconceivable potencies, one cannot fully sustain or
>|protect. Our modern civilization is sustained by scientific
>|arrangements devised by many great scientific brains. We
>|can just imagine, therefore, the gigantic brain whose
>|arrangements sustain the gravity of the unlimited number of
>|planets and satellites and who creates the unlimited space
>|in which they float. If one considers the intelligence
>|needed to orbit man-made satellites, one cannot be fooled
>|into thinking that there is not a gigantic intelligence
>|responsible for the arrangements of the various planetary
>|systems. There is no reason to believe that all the
>|gigantic planets float in space without the superior
>|arrangement of a superior intelligence. This subject is
>|clearly dealt with in the Bhagavad-gita (15.13) where the
>|Personality of Godhead says, "I enter into each planet, and
>|by My energy they stay in orbit." Were the planets not held
>|in the grip of the Personality of Godhead, they would all
>|scatter like dust in the air. Modern scientists can only
>|impractically explain this inconceivable strength of the
>|Personality of Godhead.
122|The potencies of the syllables bha, ga and va apply in
>|terms of many different meanings. Through His different
>|potential agents, the Lord protects and sustains everything,
>| but He Himself personally protects and sustains only His
>|devotees, just as a king personally sustains and protects
>|his own children, while entrusting the protection and
>|sustenance of the state to various administrative agents.
>|The Lord is the leader of His devotees, as we learn from
>|the Bhagavad-gita, which mentions that the Personality of
>|Godhead personally instructs His loving devotees how to
>|make certain progress on the path of devotion and thus
>|surely approach the kingdom of God. The Lord is also the
>|recipient of all the adoration offered by His devotees, for
>|whom He is the objective and the goal. For His devotees the
>|Lord creates a favorable condition for developing a sense
>|of transcendental love of Godhead. Sometimes He does this
>|by taking away a devotee's material attachments by force
>|and baffling all his material protective agents, for thus
>|the devotee must completely depend on the Lord's protection.
>| In this way the Lord proves Himself the leader of His
>|devotees.
123|The Lord is not directly attached to the creation,
>|maintenance and destruction of the material world, for He
>|is eternally busy in the enjoyment of transcendental bliss
>|with His internal potential
>|paraphernalia. Yet as the initiator of the material energy
>|as well as the marginal potency (the living beings), He
>|expands Himself as the purusa-avataras, who are invested
>|with potencies similar to His. The purusa-avataras are also
>|in the category of bhagavat-tattva because each and every
>|one of them is identical with the original form of the
>|Personality of Godhead. The living entities are His
>|infinitesimal particles and are qualitatively one with Him.
>|They are sent into this material world for material
>|enjoyment to fulfill their desires to be independent
>|individuals, but still they are subject to the supreme will
>|of the Lord. The Lord deputes Himself in the state of
>|Supersoul to supervise the arrangements for such material
>|enjoyment. The example of a temporary fair is quite
>|appropriate in this connection. If the citizens of a state
>|assemble in a fair to enjoy for a short period, the
>|government deputes a special officer to supervise it. Such
>|an officer is invested with all governmental power, and
>|therefore he is identical with the government. When the
>|fair is over, there is no need for such an officer, and he
>|returns home. The Paramatma is compared to such an officer.
124|The living beings are not all in all. They are undoubtedly
>|parts of the Supreme Lord and are qualitatively one with
>|Him; yet they are subject to His control. Thus they are
>|never equal to the Lord or one with Him. The Lord who
>|associates with the living being is the Paramatma, or
>|supreme living being. No one, therefore, should view the
>|tiny living beings and supreme living being to be on an
>|equal level.
125|The all-pervading truth that exists eternally during the
>|creation, maintenance and annihilation of the material
>|world and in which the living beings rest in trance is
>|called the impersonal Brahman.
126|Adi 2.11
127|TEXT 11
128|TEXT
129|vadanti tat tattva-vidas
130|tattvam yaj jnanam advayam
131|brahmeti paramatmeti
132|bhagavan iti sabdyate
133|SYNONYMS
134|vadanti-they say; tat-that; tattva-vidah-learned souls;
>|tattvam-the Absolute Truth; yat-which; jnanam-knowledge;
>|advayam-nondual; brahma-Brahman; iti-thus; paramatma-
>|Paramatma; iti-thus; bhagavan-Bhagavan; iti-thus; sabdyate-
>|is known.
135|TRANSLATION
136|"Learned transcendentalists who know the Absolute Truth say
>|that it is nondual knowledge and is called impersonal
>|Brahman, localized Paramatma and the Personality of
>|Godhead."
137|PURPORT
138|This Sanskrit verse appears as the eleventh verse of the
>|First Canto, Second Chapter, of Srimad-Bhagavatam, where
>|Suta Gosvami answers the questions of the sages headed by
>|Saunaka Rsi concerning the essence of all scriptural
>|instructions. Tattva-vidah refers to persons who have
>|knowledge of the Absolute Truth. They can certainly
>|understand knowledge without duality because they are on
>|the spiritual platform. The Absolute Truth is known
>|sometimes as Brahman, sometimes as Paramatma and sometimes
>|as Bhagavan. Persons who are in knowledge of the truth know
>|that one who tries to approach the Absolute simply by
>|mental speculation will ultimately realize the impersonal
>|Brahman, and one who tries to approach the Absolute through
>|yoga practice will be able to realize Paramatma, but one
>|who has complete knowledge and spiritual understanding
>|realizes the spiritual form of Bhagavan, the Personality of
>|Godhead.
139|Devotees of the Personality of Godhead know that Sri Krsna,
>|the son of the King of Vraja, is the Absolute Truth. They
>|do not discriminate between Sri Krsna's name, form,
>|quality and pastimes. One who wants to separate the Lord'
>|s absolute name, form and qualities
>|must be understood to be lacking in absolute knowledge. A
>|pure devotee knows that when he chants the transcendental
>|name Krsna, Sri Krsna is present as transcendental sound.
>| He therefore chants with full respect and veneration. When
>|he sees the forms of Sri Krsna, he does not see anything
>|different from the Lord. If one sees otherwise, he must be
>|considered untrained in absolute knowledge. This lack of
>|absolute knowledge is called maya. One who is not Krsna
>|conscious is ruled by the spell of maya under the control
>|of a duality in knowledge. In the Absolute, all
>|manifestations of the Supreme Lord are nondual, just as the
>|multifarious forms of Visnu, the controller of maya, are
>|nondual. Empiric philosophers who pursue the impersonal
>|Brahman accept only the knowledge that the personality of
>|the living entity is not different from the personality of
>|the Supreme Lord, and mystic yogis who try to locate the
>|Paramatma accept only the knowledge that the pure soul is
>|not different from the Supersoul. The absolute conception
>|of a pure devotee, however, includes all others. A devotee
>|does not see anything except in its relationship with Krsna,
>| and therefore his realization is the most perfect of all.
140|Adi 2.12
141|TEXT 12
142|TEXT
143|tanhara angera suddha kirana-mandala
144|upanisat kahe tanre brahma sunirmala
145|SYNONYMS
146|tanhara-His; angera-of the body; suddha-pure; kirana-of
>|rays; mandala-realm; upanisat-the Upanisads; kahe-say;
>|tanre-unto that; brahma-Brahman; su-nirmala-transcendental.
147|TRANSLATION
148|What the Upanisads call the transcendental, impersonal
>|Brahman is the realm of the glowing effulgence of the same
>|Supreme Person.
149|PURPORT
150|Three mantras of the Mundaka Upanisad (2.2.9-11) give
>|information regarding the bodily effulgence of the Supreme
>|Personality of Godhead. They state:
151|hiranmaye pare kose
152|virajam brahma niskalam
153|tac chubhram jyotisam jyotis
154|tad yad atma-vido viduh
155|na tatra suryo bhati na candra-tarakam
156|nema vidyuto bhanti kuto 'yam agnih
157|tam eva bhantam anubhati sarvam
158|tasya bhasa sarvam idam vibhati
159|brahmaivedam amrtam purastad brahma
160|pascad brahma daksinatas cottarena
161|adhas cordhvam ca prasrtam brahmai-
162|vedam visvam idam varistham
163|"In the spiritual realm, beyond the material covering, is
>|the unlimited Brahman effulgence, which is free from
>|material contamination. That effulgent white light is
>|understood by transcendentalists to be the light of all
>|lights. In that realm there is no need of sunshine,
>|moonshine, fire or electricity for illumination. Indeed,
>|whatever illumination appears in the material world is only
>|a reflection of that supreme illumination. That Brahman is
>|in front and in back, in the north, south, east and west,
>|and also overhead and below. In other words, that supreme
>|Brahman effulgence spreads throughout both the material and
>|spiritual skies."
164|Adi 2.13
165|TEXT 13
166|TEXT
167|carma-cakse dekhe yaiche surya nirvisesa
168|jnana-marge laite nare krsnera visesa
169|SYNONYMS
170|carma-cakse-by the naked eye; dekhe-one sees; yaiche-just
>|as; surya-the sun; nirvisesa-without variegatedness; jnana-
>|marge-by the path of philosophical speculation; laite-to
>|accept; nare-not able; krsnera-of Lord Krsna; visesa-the
>|variety.
171|TRANSLATION
172|As with the naked eye one cannot know the sun except as a
>|glowing substance, merely by philosophical speculation one
>|cannot understand Lord Krsna's transcendental varieties.
173|Adi 2.14
174|TEXT 14
175|TEXT
176|yasya prabha prabhavato jagad-anda-koti-
177|kotisv asesa-vasudhadi-vibhuti-bhinnam
178|tad brahma niskalam anantam asesa-bhutam
179|govindam adi-purusam tam aham bhajami
180|SYNONYMS
181|yasya-of whom; prabha-the effulgence; prabhavatah-of one
>|who excels in power; jagat-anda-of universes; koti-kotisu-
>|in millions and millions; asesa-unlimited; vasudha-adi-with
>|planets, etc; vibhuti-with opulences; bhinnam-becoming
>|variegated; tat-that; brahma-Brahman; niskalam-without
>|parts; anantam-unlimited; asesa-bhutam-being complete;
>|govindam-Lord Govinda; adi-purusam-the original person; tam-
>|Him; aham-I; bhajami-worship.
182|TRANSLATION
183|[Lord Brahma said:] "I worship Govinda, the primeval Lord,
>|who is endowed with great power. The glowing effulgence of
>|His transcendental form is the impersonal Brahman, which is
>|absolute, complete and unlimited and which displays the
>|varieties of&n