View source for The Absolute Truth is realized as the impersonal Brahman at the first instance by philosophical speculation and later as the Supersoul by further progress of transcendental knowledge

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{{terms|"The Absolute Truth is realized as the impersonal Brahman at the first instance by philosophical speculation and later as the Supersoul by further progress of transcendental knowledge"}}
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[[Category:Absolute Truth]]
[[Category:Realized]]
[[Category:Impersonal Brahman]]
[[Category:First]]
[[Category:Instance]]
[[Category:Philosophical Speculation]]
[[Category:Later]]
[[Category:Supersoul]]
[[Category:Further]]
[[Category:Progress]]
[[Category:Transcendental Knowledge]]
[[Category:Srimad-Bhagavatam, Canto 02 Chapter 01 Purports - The First Step in God Realization]]
[[Category:Srimad Bhagavatam, Canto 02 Purports]]
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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 2</h3>
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The Absolute Truth is realized as the impersonal Brahman at the first instance by philosophical speculation and later 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 Śrīmad-Bhāgavatam, he is also converted into a transcendental devotee of the Personality of Godhead.
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[[Vanisource:SB 2.1.9|SB 2.1.9, Translation and Purport]]
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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.
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The Absolute Truth is realized as the impersonal Brahman at the first instance by philosophical speculation and later 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 Śrīmad-Bhāgavatam, 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 personal activities of the Lord are deplored by the less intelligent impersonalists; but reasons and arguments together with the transcendental process of approaching the Absolute Truth help even the staunch impersonalist to become attracted by the personal activities of the Lord. A person like Śukadeva Gosvāmī cannot be attracted by any mundane activity, but when such a devotee is convinced by a superior method, he is certainly attracted by the transcendental activities of the Lord. The Lord is transcendental, as are His activities. He is neither inactive nor impersonal.
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