536
Śrīmad Bhāgavatam
[Canto 2, Ch. 9]
PURPORT
In this verse it is clearly mentioned that the Lord is  ajanaḥ , or the Supreme Person, and He was showing His transcendental form ( ātmano rūpam ) to Brahmājī while He was instructing him in the summarization of  Śrīmad-Bhāgavatam  in four verses. He is  ajanaḥ , or the Supreme Person amongst  janānām , or all persons. All living entities are individual persons, and amongst all such persons Lord Hari is Supreme, as it is confirmed in the  Śruti mantra ,  nityo nityānām cetanaś cetanānām . So there is no place for impersonal features in the transcendental world as there are impersonal features in the material world. Whenever there is  cetana , or knowledge, the personal feature comes in. In the spiritual world everything is full of knowledge, and therefore everything in the transcendental world is personal; nothing is impersonal there. In the transcendental world, the land, the water, the tree, the mountain, the river, the man, the animal, the bird and everything are all of the same quality, namely  cetana , and therefore everything there is individual and personal.  Śrīmad-Bhāgavatam  gives us this information as the supreme Vedic literature, and it was personally instructed by the Supreme Personality of Godhead to Brahmājī so that the leader of the living entities might broadcast the message to all in the universe in order to teach the supreme knowledge of  bhakti-yoga . Brahmājī in his turn instructed Nārada, his beloved son, the same message of  Śrīmad-Bhāgavatam , and Nārada, in his turn, taught the same to Vyāsadeva, who again taught it to Śukadeva Gosvāmī, and through Śukadeva Gosvāmī's grace and by the mercy of Mahārāja Parīkṣit we are all given  Śrīmad-Bhāgavatam  perpetually to learn the science of the Absolute Personality of Godhead, Lord Kṛṣṇa.
TEXT 39
अन्तर्हितेन्द्रियार्थाय हरये विहिताञ्जलिः । सर्वभूतमयो विश्वं ससर्जेदं स पूर्ववत् ॥३९॥
antarhitendriyārthāya haraye vihitāñjaliḥ sarva-bhūtamayo viśvam sasarjedam sa pūrvavat
antarhita—on disappearance; indriya-arthāya—unto the Personality of Godhead, the objective of all senses; haraye—unto the Lord; vihita-añjaliḥ—