224
Šrū Caitanya-caritāmrta
[[Madhya-lilā. Ch. 18
khaṇḍi' —refuting that;  sa-viśeṣa —personal God;  sthāpiyāche —established;  śeṣe —at the end.
TRANSLATION
Śrī Caitanya Mahāprabhu said, “The Koran has certainly established impersonalism, but at the end it refutes that impersonalism and establishes the personal God.
TEXT 190
ডোমার শাস্ত্রে কহে শেষে ‘একই ষ্টখর’ । ‘সর্বৈশ্বৰ্যপূৰ্ণ ভেঁহো—শ্মাম-কলেবর ॥ ১৯০ ॥
tomāra śāstre kahe śeṣe ‘eka-i īśvara’ ‘sarvaiśvarya-pūrṇa teṅho—śyāma-kalevara
SYNONYMS
tomāra śāstre —in your scripture;  kahe —it says;  śeṣe —at the end;  eka-i īśvara —there is one God;  sarva-aiśvarya-pūrṇa —full of all opulence;  teṅho —He;  śyāma-kalevara —bodily complexion is blackish.
TRANSLATION
“The Koran accepts the fact that ultimately there is only one God. He is full of opulence, and His bodily complexion is blackish.
PURPORT
The revealed scripture of the Mohammedans is the Koran. There is one Mohammedan  sampradāya  known as the Sufis. The Sufis accept impersonalism, believing in the oneness of the living entity with the Absolute Truth. Their supreme slogan is  "analahak."  The Sufi  sampradāya  was certainly derived from Śaṅkarācārya's impersonalists.
TEXT 1911
সচ্চিদানন্দ-দেহ, পূর্ণভ্রহ্ম-স্বরূপ । 
‘সর্বাত্মা’, ‘সর্বজ্ঞ’, নিত্য সর্বাদি-স্বরূপ ॥ ১৯১ ॥
sac-cid-ānanda-deha, pūrṇa-brahma-svarūpa ‘sarvātmā’, ‘sarvajña’, nitya sarvādi-svarūpa