690
Բիդուրո Ժունդունյան  (     Արևելյան Ասիայի արևելքի հունվարի 1 թվականի թվականի առաջին թվականի առաջին թվականի առաջին թվականի առաջի
[Ch 14]
brahmano hi pratiṣṭhāham amṛtasyāvyayasya ca śāśvatasya ca dharmasya sukhasvaikāntikasva ca
brahmaṇaḥ —of the impersonal  brahmajyoti ;  hi —certainly;  pratiṣṭhā —the rest;  aham —I am;  amṛtasya —of the imperishable;  avyayasya —immortal;  ca —also;  śāśvatasya —of eternal;  ca —and;  dharmasya —of the constitutional position;  sukhasya —happiness;  aikāntikasya —ultimate;  ca —also.
TRANSLATION
And I am the basis of the impersonal Brahman, which is the constitutional position of ultimate happiness, and which is immortal, imperishable and eternal.
PURPORT
The constitution of Brahman is immortality, imperishability, eternity, and happiness. Brahman is the beginning of transcendental realization. Paramātmā, the Supersoul, is the middle, the second stage in transcendental realization, and the Supreme Personality of Godhead is the ultimate realization of the Absolute Truth. Therefore, both Paramātmā and the impersonal Brahman are within the Supreme Person. It is explained in the Seventh Chapter that material nature is the manifestation of the inferior energy of the Supreme Lord. The Lord impregnates the inferior material nature with the fragments of the superior nature, and that is the spiritual touch in the material nature. When a living entity conditioned by this material nature begins the cultivation of spiritual knowledge, he elevates himself from the position of material existence and gradually rises up to the Brahman conception of the Supreme. This attainment of the Brahman conception of life is the first stage in self-realization. At this stage the Brahman realized person is transcendental to the material position, but he is not actually perfect in Brahman realization. If he wants, he can continue to stay in the Brahman position and then gradually rise up to Paramātmā realization and then to the realization of the Supreme Personality of Godhead. There are many examples of this in Vedic literature. The four Kumāras were situated first in the impersonal Brahman conception of truth, but then they gradually rose to the platform of devotional