mattah parataram nanyat
kincid asti dhananjaya
mayi sarvam idam protam
sutre mani-gana iva
TRANSLATION
O conqueror of wealth(Arjuna), there is no truth superior to Me(Lord Krishna). Everything rests upon Me, as pearls are strung on a thread.
The impersonalist puts more stress on the word arupam. But this arupam is not impersonal. It indicates the transcendental form of eternity, bliss and knowledge as described in the Brahma-samhita quoted above. Other verses in the Svetasvatara Upanisad substantiate this as follows:
vedaham etam purusam mahantam aditya-varnam tamasah parastat tam eva vidvan amrta iha bhavati nanyah pantha vidyate ayanaya yasmat param naparam asti kincid yasman naniyo no jyayo 'sti kincit
"I know that Supreme Personality of Godhead who is transcendental to all material conceptions of darkness. Only he who knows Him can transcend the bonds of birth and death. There is no way for liberation other than this knowledge of that Supreme Person.
"There is no truth superior to that Supreme Person because He is the supermost. He is smaller than the smallest, and He is greater than the greatest. He is situated as a silent tree, and He illumines the transcendental sky, and as a tree spreads its roots, He spreads His extensive energies."
From these verses one concludes that the Supreme Absolute Truth is the Supreme Personality of Godhead who is all-pervading by His multi-energies, both material and spiritual.
PURPORT
There is a common controversy over whether the Supreme Absolute Truth is personal or impersonal. As far as Bhagavad-gita
is concerned, the Absolute Truth is the Personality of Godhead Sri
Krsna, and this is confirmed in every step. In this verse, in
particular, it is stressed that the Absolute Truth is a person. That the
Personality of Godhead is the Supreme Absolute Truth is also the
affirmation of the Brahma-samhita: isvarah paramah krsnah sac-cid-ananda-vigrahah;
that is, the Supreme Absolute Truth Personality of Godhead is Lord
Krsna, who is the primeval Lord, the reservoir of all pleasure, Govinda,
and the eternal form of complete bliss and knowledge. These authorities
leave no doubt that the Absolute Truth is the Supreme Person, the cause
of all causes. The impersonalist, however, argues on the strength of
the Vedic version given in the Svetasvatara Upanisad: tato yad uttarataram tad arupam anamayam ya etad vidur amrtas te bhavanti athetare duhkham evapiyanti.
"In the material world Brahma, the primeval living entity within the
universe, is understood to be the supreme amongst the demigods, human
beings and lower animals. But beyond Brahma there is the Transcendence
who has no material form and is free from all material contaminations.
Anyone who can know Him also becomes transcendental, but those who do
not know Him suffer the miseries of the material world." The impersonalist puts more stress on the word arupam. But this arupam is not impersonal. It indicates the transcendental form of eternity, bliss and knowledge as described in the Brahma-samhita quoted above. Other verses in the Svetasvatara Upanisad substantiate this as follows:
vedaham etam purusam mahantam aditya-varnam tamasah parastat tam eva vidvan amrta iha bhavati nanyah pantha vidyate ayanaya yasmat param naparam asti kincid yasman naniyo no jyayo 'sti kincit
"I know that Supreme Personality of Godhead who is transcendental to all material conceptions of darkness. Only he who knows Him can transcend the bonds of birth and death. There is no way for liberation other than this knowledge of that Supreme Person.
"There is no truth superior to that Supreme Person because He is the supermost. He is smaller than the smallest, and He is greater than the greatest. He is situated as a silent tree, and He illumines the transcendental sky, and as a tree spreads its roots, He spreads His extensive energies."
From these verses one concludes that the Supreme Absolute Truth is the Supreme Personality of Godhead who is all-pervading by His multi-energies, both material and spiritual.
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