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Śrīmad-Bhāgavatam
[Canto 3, Ch. 15]
tam tvām vidāma bhagavan param ātma-tattvam sattvena samprati ratim racayantam eṣām yat te'nutāpa-viditair dṛḍha-bhakti-yogair udgranthayo hṛdi vidur munayo virāgāḥ
tam—Him; tvām—You; vidāma—we know; bhagavan—O Supreme Personality of Godhead; param—the Supreme; ātma-tattvam—Absolute Truth; sattvena—by Your form of pure goodness; samprati—now; ratim—love of God; racayantam—creating; eṣām—of all of them; yat—which; te—Your; anutāpa—mercy; viditaiḥ—understood; dṛḍha—unflinching; bhakti-yogaiḥ—through devotional service; udgranthayaḥ—without attachment, free from material bondage; hṛdi—in the heart; viduḥ—understood; munayaḥ—great sages; virāgāḥ—not interested in material life.
TRANSLATION
We know that You are the Supreme Absolute Truth, the Personality of Godhead, who manifests His transcendental form in the uncontaminated mode of pure goodness. This transcendental eternal form of Your personality can be understood only by Your mercy, through unflinching devotional service, by great sages whose hearts have been purified in the devotional way.
PURPORT
The Absolute Truth can be understood in three features—impersonal Brahman, localized Paramātmā, and Bhagavān, the Supreme Personality of Godhead. Here it is admitted that the Supreme Personality of Godhead is the last word in understanding the Absolute Truth. Even though the four Kumāras were instructed by their great learned father, Brahmā, they could not actually understand the Absolute Truth. They could only understand the Supreme Absolute Truth when they personally saw the Personality of Godhead with their own eyes. In other words, if one sees or understands the Supreme Personality of Godhead, the other two features of the Absolute Truth—namely impersonal Brahman and localized Paramātmā—are also automatically understood. Therefore the Kumāras confirm: “You are the ultimate Absolute Truth.” The impersonalist may argue that since the Supreme Personality of Godhead was so nicely decorated, He is therefore not the Absolute Truth. But here it is confirmed that all the variegatedness of the absolute platform is constituted of  śuddha-sattva , pure goodness. In the material world, any quality—goodness, passion or ignorance—is contaminated. Even the quality of goodness here in the material world is not free from tinges of passion and ignorance. But in the transcendental world, only pure goodness, without any tinge of passion or