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Śrīmad-Bhāgavatam
[Canto 1, Ch. 1]
seen. Only the  mahātmās  can understand that the Supreme Lord is the primeval cause of all creations. He is  parama  or ultimate truth because all other truths are relative to Him. He is omniscient. For Him, there is no illusion.
Some Māyāvādī scholars argue that  Śrīmad-Bhāgavatam  was not compiled by Śrī Vyāsadeva. And some of them suggest that this book is a modern creation written by someone named Vopadeva. In order to refute such meaningless arguments, Śrī Śrīdhara Svāmī points out that there is reference to the  Bhāgavatam  in many of the oldest  Purāṇas . This first  śloka  of the  Bhāgavatam  begins with the Gāyatrī  mantra . There is reference to this in the  Matsya Purāṇa , which is the oldest  Purāṇa . In that  Purāṇa , it is said with reference to the Gāyatrī  mantra  in the  Bhāgavatam  that there are many narrations of spiritual instructions beginning with the Gāyatrī  mantra . And there is the history of Vṛtrāsura. Anyone who makes a gift of this great work on a full moon day attains to the highest perfection of life by returning to Godhead. There is reference to the  Bhāgavatam  in other  Purāṇas , also, where it is clearly stated that this work was finished in twelve cantos which include 18,000  ślokas . In the  Padma Purāṇa  also there is reference to the  Bhāgavatam  in a conversation between Gautama and Mahārāja Ambarīṣa. The King was advised therein to read regularly  Śrīmad-Bhāgavatam  if he desired liberation from material bondage. Under the circumstances, there is no doubt about the authority of the  Bhāgavatam . Within the past 500 years, many erudite scholars and  ācāryas  like Jīva Gosvāmī, Sanātana Gosvāmī, Viśvanātha Cakravartī, Vallabhācārya, and many other distinguished scholars even after the time of Lord Caitanya made elaborate commentaries on the  Bhāgavatam . And the serious student would do well to attempt to go through them to better relish the transcendental messages.
Śrīla Viśvanātha Cakravartī Thākur specifically deals with the original and pure sex psychology ( ādi-rasa ), devoid of all mundane inebriety.  The whole material creation is moving under the principle of sex life . In modern civilization, sex life is the focal point for all activities. Wherever one turns his face, he sees sex life predominant. Therefore, sex life is not unreal. Its reality is experienced in the spiritual world. The material sex life is but a perverted reflection of the original fact. The original fact is in the Absolute Truth, and thus the Absolute Truth cannot be impersonal. It is not possible to be impersonal and contain pure sex life. Consequently, the impersonalist philosophers have given indirect impetus to the abominable mundane sex life because they have overstressed the impersonality of the ultimate truth. Consequently, man without information of the actual