After writing this and thus accepting the real purport of the Gītā, how can Dr. Radhakrishnan later state that Lord Kṛṣṇa's body and soul are different? Such an idea must be a result of his materialistic education. What a strange monism he propounds, in which the Absolute Truth, the nondual Supreme Being, is supposedly separate from His inner existence! Can Dr. Radhakrishnan explain these obvious flaws in his philosophy? When the Supreme Lord Himself is present in everyone's heart as the omniscient Supersoul, then who else can sit in His heart? In the Gītā, Lord Kṛṣṇa Himself speaks about His transcendental qualities, making statements that Dr. Radhakrishnan, armed with his material erudition, has made but a feeble attempt to contradict. Through such foolishness Dr. Radhakrishnan has made a show of spreading education, but in fact he has preached untruth.
Brahman, Paramātmā (the Supersoul), and Bhagavān (the Supreme Personality of Godhead)—all three are the same nondual Supreme Absolute. It would be riduculous to say that Dr. Radhakrishnan is ignorant of this subject, yet we fail to see the logic in his claim that when the Supreme Lord incarnates He comes under the sway of māyā. The Lord unequivocally states in the Gītā that when He appears, He does so in His original transcendental form. Hence there can be no difference between Him and His body. The Lord further states that His appearance, activities, and so on are all transcendental, beyond the realm of matter. He is eternal, supremely pure, the original Supreme Personality and Supreme Brahman. We all agree that the jīva is covered by māyā, but if the Supreme Brahman, or Para-brahman, is also covered by māyā, then is māyā superior to Para-brahman?