So one who is dazzled by this glaring effulgence of the rays of Kṛṣṇa, they can realize the Supreme Lord or the Supreme Absolute Truth as impersonal. Sūrya yena carma-cakṣe jyotirmaya bhāse. Carma-cakṣe, with our present eyes, defective... All our senses are defective. We are very much proud of our eyes. I want to see personally. But we do not know that with these eyes or any sense, they are all defective. They are not perfect. Just like in the glare of the sunshine, oh, we see nothing. We see sometimes darkness. So we cannot believe these eyes or senses. We have to take information of perfect knowledge from the authorities. That is the Vedic way. So those who want to see God or the Supreme Absolute Truth by the agency of their imperfect senses, they say that God is impersonal. They're imperfect. That is a realization of the imperfect senses. Perfectly, the perfectly vision, perfect vision of the Supreme Lord is a person. Just like nobody can enter into the sun disc. They can say from distant place, "Oh, there is nothing. It is simply fire." But from scripture we understand, "No, that is a planet." And as in this planet we have got so many variegatedness, similarly, in that planet also, there are... In every planet. There is no reason to disbelieve that in, in the, in other planets there is no life, there is no variegatedness. No. According to Vedic literature, it is not acceptable. Each and every planet, there is variegatedness as we find in this planet. The difference is that in some of the planets earthly matter is prominent, some of the planets fiery elements are prominent. So in the sun, sun planet, fiery elements is very prominent. There the living entities and everything, they are made of fire.
So He's giving another evidence from Brahma-saṁhitā:
- yasya prabhā prabhavato jagad-aṇḍa-koṭi-
- koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam
- tad brahma niṣkalam anantam aśeṣa-bhūtaṁ
- govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
- (Bs. 5.40)
"I worship the primeval Lord, Govinda, whose bodily effulgence is brahmajyoti." The brahmajyoti, that is nothing but His bodily effulgence. And in that brahmajyoti... Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). Or that brahmajyoti being manifested, there are innumerable planets and universes. There are. The same example: just like in the sun, sunshine, there are innumerable planets, so similarly, in the original shine, Kṛṣṇa shine—this is sunshine; the original shine is Kṛṣṇa shining—in that effulgence there are innumerable Vaikuṇṭha planets, spiritual planets. Ekāṁśena sthito jagat (BG 10.42). In the Bhagavad-gītā, you'll find, all these planetary manifestations is situated in one fourth of His effulgence. Three fourths of the manifestation are in the spiritual sky. Tad brahma niṣkalam anantam aśeṣa-bhūtam. Aśeṣa-bhūtam. It is so much extended that nobody can calculate how far. We cannot calculate even the sunshine, how far it is extended, and what to speak of that original effulgence. So our knowledge is always imperfect. We cannot study even millions and millionth part of the opulence of the Supreme Lord. So it is futile to deny God because we cannot calculate His potencies and expansion of potencies.
- paramātmā yeṅho, teṅho kṛṣṇera eka aṁśa
- ātmāra 'ātmā' haya kṛṣṇa sarva-avataṁsa
Now, this localized aspect, Paramātmā, in individual soul, living, He's called Paramātmā. So that Paramātmā, Supersoul, is also a part representation. The, the body of Kṛṣṇa is sac-cid-ānanda vigraha (Bs. 5.1). Sac, cid, ānanda—three, three spiritual divisions. Not division actually. They are one. But for our understanding we analyze in that way, sac, cid, ānanda. Sat. Sat means eternity. So Brahman realization, impersonal Brahman realization, is realization of eternity; Paramātmā realization means eternity and knowledge; and Bhagavān realization means full realization: eternity, knowledge and bliss. Simple eternal realization is without factual knowledge and without bliss—impersonal. The impersonalists, they cannot enjoy the transcendental bliss. They simply stay as eternal. That's all. Śānta-rasa. It is called śānta-rasa, peaceful śānta-rasa. There is no exchange. And further development is dāsya-rasa. And further development is sākhya-rasa. And further development is vātsalya-rasa. And further, ultimate development is mādhurya-rasa. So in the spiritual atmosphere there are different degrees of realization. So this Brahman realization is the first step, and the Paramātmā realization is the second step, and Bhagavān realization, the Supreme Personality of Godhead, that is the ultimate stage.
He's giving some evidences from Śrīmad-Bhāgavatam and Bhagavad-gītā also:
- kṛṣṇam enam avehi tvam
- ātmānam akhilātmanām
- jagad-dhitāya so'py atra
- dehīvābhāti māyayā
Now, in Śrīmad-Bhāgavatam some advanced devotee is indicating Kṛṣṇa, kṛṣṇam enam avehi: "This Kṛṣṇa..." When Kṛṣṇa was present in person, many persons studied Him in a different way, but one of them, who is pure devotee, he is describing about Kṛṣṇa that enam, "This Kṛṣṇa, this Kṛṣṇa," kṛṣṇam enam avehi, "you should try to understand." What is that? Tvam ātmānam akhilātmanām. Ātmānam akhilātmanām. Ātmā means the self, or soul. So we individual souls, we are part and parcel, fragmental part and parcel of the Supreme. Therefore Kṛṣṇa is to be understood as the source of all individual selves. Akhilātmā. Akhila means all. Then jagad-dhitāya: "Now, He has come, He has descended out of His causeless mercy," jagad-dhitāya, "for the benefit of this world, this planet." Dehīva ābhāti. Just like He appears ordinary person. Ābhāti māyayā. Māyā. This māyā is not illusion. This māyā means by His internal potency. By His internal potency, He can appear just like us, but He's not like us. He's the Supreme Personality of Godhead.