100 Sti Caitanya-caritamcta
devotee knows that when he chants the transcendental name Krsna, Sri Krsna is
present as transcendental sound. He therefore chants with full respect and veneration.
When he sees the forms of Sri Krsna, he does not see anything different from the
Lord. If one sees otherwise, he must be considered untrained in absolute knowledge.
This lack of absolute knowledge is called smdya, One who is not Krsna conscious is
ruled by the spell of maya under the control of a duality in knowledge. In the
Absolute, all manifestations of the Supreme Lord are nondual, just as the multi-
farious forms of Visnu, the controller of maya, are nondual. Empiric philosophers
who pursue the impersonal Brahman accept only the knowledge that the personality
of the living entity is not different from the personality of the Supreme Lord, and
mystic yogis who try to locate the Paramatma accept only the knowledge that the
pure soul is not different from the Supersoul. The absolute conception of a pure
devotee, however, includes all others. A devotee does not see anything except in its
relationship with Krsna, and therefore his realization is the most perfect of all.
TEXT 12
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tarhara angera suddha kirana-mandala
upanisat kahe tanre brahma sunirmala
SYNONYMS
tanhara— His; arigera—of the body ; Suddha—pure; kirana—of rays; mandala—realm;
upanisat—the Upanisads; kahe—say ; tanre—unto that; brahma— Brahman; su-nirmala
—transcendental.
TRANSLATION
What the Upanisads call the transcendental, impersonal Brahman is the realm of
the glowing effulgence of the same Supreme Person.
PURPORT
A mantra of the Mundaka Upanisad (2.2.10-12) gives information regarding the
bodily effulgence of the Supreme Personality of Godhead. It states:
hiranmaye pare kose
virajam brahma niskalam
tac chubhram jyotisam jyotis
tad yad atma-vido viduh
na tatra suryo bhati na candra-tarakam
nemé vidyuto bhanti kuto ’yam agnih
tam eva bhantam anubhati sarvam
tasya bhasa sarvam idam vibhati
