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The Process of Creation
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the devotees or His punishment of the demons, He is ever kind to everyone because He is complete existence for all individual existence.
The  paramahamsa  stage of existence is the highest perfectional stage of spiritual values. According to Śrīmatī Kuntīdevī, the Lord is factually understood by the  paramahamsas  only. As there is gradual realization of the transcendence from impersonal Brahman to localized Paramātmā to the Personality of Godhead, Puruṣottama Lord Kṛṣṇa, similarly there is gradual promotion of one's situation in the spiritual life of  sannyāsa .  Kuṭīcaka ,  bahūdaka ,  parivrājakācārya  and  paramahamsa  are gradual progressive stages in the renounced order of life,  sannyāsa , and Queen Kuntīdevī, the mother of the Pāṇḍavas, has spoken about them in her prayers for Lord Kṛṣṇa (Canto One, Chapter Eight). The  paramahamsas  are generally found both among the impersonalists and the devotees, but according to Śrīmad-Bhāgavatam (as it is clearly stated by Kuntīdevī), pure  bhakti-yoga  is understood by the  paramahamsas , and she has especially mentioned that the Lord descends ( paritrāṇāya sādhūnām ) especially to award  bhakti-yoga  to the  paramahamsas . So ultimately the  paramahamsas , in the true sense of the term, are unalloyed devotees of the Lord. Śrīla Jīva Gosvāmī has directly accepted that the highest destination is  bhakti-yoga , by which one accepts the transcendental loving service of the Lord. Those who accept the path of  bhakti-yoga  are the factual  paramahamsas .
Since the Lord is very kind to everyone, the impersonalists, who accept  bhakti  as the means of being merged in the existence of the Lord in His impersonal  brahmajyoti , are also awarded their desired destination. He has assured everyone in the  Bhagavad-gītā :  ye yathā mām prapadyante . According to Śrīla Viśvanātha Cakravartī, there are two classes of  paramahamsas , namely the  brahmānandīs  (impersonalists) and the  premānandīs  (devotees), and both are awarded their desired destinations, although the  premānandīs  are more fortunate than the  brahmānandīs . But both the  brahmānandīs  and the  premānandīs  are transcendentalists, and they have nothing to do with the inferior material nature full of the existential miseries of life.
TEXT 14
नमो नमस्तेऽस्त्रूपभाय सात्वतां
विदूरकाष्टाय मुद्गुः कुयोगिनाम् ।
निरस्तसाम्यातिशयेन राधसा
स्वधामनि ब्रह्मणि रंस्यते नमः ॥१४॥