Text 33]
Answers by Citing the Lord's Version
511
puruṣa kṣara . The  akṣara puruṣa , or the Mahā-Viṣṇu, throws His glance over  prakṛti , or material nature, but the existence of the Puruṣottama was there even before that. The  Aitareya Upaniṣad  therefore confirms the statement of the  Bhagavad-gītā  that Lord Kṛṣṇa is the Supreme Person ( Puruṣottama ).
In some of the  Vedas  it is also said that in the beginning only the impersonal Brahman was there. But according to this verse, the impersonal Brahman, which is the glowing effulgence of the body of the Supreme Lord, may be called the immediate cause, but the cause of all causes or the remote cause is the Supreme Personality of Godhead. The Lord's impersonal feature is existent in the material world because by material senses or material eyes the Lord cannot be seen or perceived. One has to spiritualize the senses before one can expect to see or perceive the Supreme Lord. But He is always engaged in His personal capacity, and He is eternally visible to the inhabitants of Vaikuṇṭhaloka, eye to eye. Therefore He is materially impersonal, just as the executive head of the state may be impersonal in the government offices, although he is not impersonal in the government house. Similarly, the Lord is not impersonal in His abode, which is always  nirasta-kuhakam , as is stated in the very beginning of the  Bhāgavatam . Therefore both the impersonal and personal features of the Lord are acceptable, as mentioned in the revealed scriptures. This Personality of Godhead is very emphatically explained in the  Bhagavad-gītā  in connection with the verse, " brahmaṇo hi pratiṣṭhāham " (Bg. 14.27). Therefore in all ways the confidential part of spiritual knowledge is realization of the Personality of Godhead, and not His impersonal Brahman feature. One should therefore have his ultimate aim of realization not in the impersonal feature but in the personal feature of the Absolute Truth. The example of sky within the pot and the sky without the pot may be helpful to the student for his realization of the all-pervading quality of the cosmic consciousness of the Absolute Truth. But that does not mean that the individual part and parcel of the Lord becomes the Supreme by a false claim. It means only that the conditioned soul is a victim of the illusory energy in her last snare. To claim to become one with the cosmic consciousness of the Lord is the last trap set by the illusory energy or  daivi māyā . Even in the impersonal existence of the Lord, as it is in the material creation, one should be after the personal realization of the Lord, and that is the meaning of " paścād aham yad etac ca yo 'vaśiṣyeta so 'smy aham ."
Brahmājī also accepted the same truth when he was instructing Nārada. He said, " So'yam te 'bhihitas tāta bhagavān viśva-bhāyanaḥ ." (Bhāg. 2.7.50). There is no other cause of all causes than the