So we should not become brahma-bandhu. We should become actually brāhmaṇa. And brahma jānāti iti brāhmaṇaḥ. One who knows Brahman, he is brāhmaṇa. And one who knows Para-brahman, he is Vaiṣṇava. Brahman and Para-brahman. So Kṛṣṇa is Para-brahman. In the Bhagavad-gītā it is said, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān puruṣaṁ śāśvataṁ ādyam (BG 10.12). So to realize Brahman realization . . . That is also spiritual. That is not material. Ahaṁ brahmāsmi. That is spiritual. But that is the first appreciation of the Absolute Truth. That is not complete appreciation or complete knowledge. Complete knowledge is when one understands the Para-brahman. That is complete understanding. Not simply Brahman: Brahman, Paramātmā and Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The Absolute Truth, vadanti tat tattva-vidas tattvam (SB 1.2.11). Tattvam means Absolute Truth. What is that Absolute? Advaya-jñānam. One. Brahman, Paramātmā and Bhagavān. They are not different. Advayam, the same Absolute. But it is due to my position, angle of vision, He's realized in three different features—Brahman, Paramātmā and Bhagavān. That one tattva-vastu, Absolute Truth.
So to understand even Brahman, one requires to become brāhmaṇa. Brahma jānāti iti brāhmaṇaḥ. Brahman, understands Brahman, that is the first step. Then you have to make further progress. The example we have given many times, that we are in the sunshine. Now there is sunshine, that is also Brahman, or heat and light. But the heat and light here, ninety-three millions miles away from the sun, and the heat and light in the sun—a difference. That temperature is different. So when you go to the sun god, that position, and to enjoy heat and light from ninety-three millions miles away, that is also difference. Although heat and light is there in the sun globe and heat and light in the sunshine, but still, sunshine is not the sun globe. Sun globe is not the sun god. Similarly . . . This is a crude example. Therefore Caitanya Mahāprabhu's philosophy is acintya-bhedābheda-tattva: everything is God and everything is not God. Bheda-abheda. Bheda means not, different, and abheda means one. Acintya-bhedābheda-tattva. Acintya . . . For us, how we can adjust at the same time one and different? Therefore it is acintya. Not cintya, cintanīya. In our present sense it is difficult to adjust things how we are one and different with the Supreme Absolute Truth. Acintya-bhedābheda-tattva.