628 Srimad-Bhagavatam [ Canto 3, Ch. 15
tam tvarn vidama bhagavan param atma-tattvari
sattvena samprati ratim racayantam esam
yat te’nulapa-viditair drdha-bhakti-yogair
udgranthayo hrdi vidur munayo viragah

tam—Him; tvam— You; vidama—we know; bhagavan—O Supreme Person-
ality of Godhead; param—the Supreme; atma-tattvam—Absolute Truth;
sattvena—by Your form of pure goodness; samprati—now; ratim—love of
God; racayantam—creating; esam—of all of them; yat—which; te— Your;
anutapa— mercy; viditaih—understood; drdha—unflinching; bhakti-yogaih—
through devotional service; udgranthayah—without attachment, free from
material bondage; hrdi—in the heart; viduh—understood; munayah—great
sages; viragalt—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 Paramatma, and Bhagavan, 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
Kumaras were instructed by their great learned father, Brahma, they
could not actually understand the Absolute Truth. They could only under-
stand 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 Param-
atma—are also automatically understood. Therefore the Kumaras 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 suddha-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
