14 Srimad-Bhagavatam [Canto 2, Ch. 1
Dvapara-yuga,” in this context means just prior to the beginning of the
Kali-yuga. The logic of this statement is, according to Srila Jiva Gosvami,
comparable to calling the upper portion of the tree the beginning. The
root of the tree is the beginning of the tree, but in common knowledge,
the upper portion of the tree is first seen. In that way the end of the tree
is accepted as its beginning.
TEXT 9
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qfefataastt Aqor SARTRE |
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Teresa WA Area Aaa |! & II
parinisthito’pi nairgunya
uttama-sloka-lilaya
grhita-cetd rdjarse
akhydanam yad adhitavan
parinisthitah—fully realized; api—in spite of; nair-gunye—in transcen-
dence; uttama—enlightened; sloka—verse; lilaya—by the pastimes; grhita—
being attracted; cetah—attention; rajarse—O saintly King; akhyanam—de-
lineation; yat—that; adhitavan—I have studied.
TRANSLATION
O saintly King, I was certainly situated perfectly in transcendence,
yet I was still attracted by the delineation of the pastimes of the Lord,
who is described by enlightened verses.
PURPORT
The Absolute Truth is realized as the impersonal Brahman at the first
instance by philosophical speculation and later on as the Supersoul by
further progress of transcendental knowledge. But, if, by the grace of the
Lord, an impersonalist is enlightened by the superior statements of Srimad-
Bhagavatam, he is also converted into a transcendental devotee of the
Personality of Godhead. With a poor fund of knowledge, we cannot
adjust to the idea of the personality of the Absolute Truth, and the
