Srimad-Bhagavatam, 2.7.47

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"What is realized as the Absolute Brahman is full of unlimited

bliss without grief. That is certainly the ultimate phase of the supreme

enjoyer, the Personality of Godhead. He is eternally void of all

disturbances and fearless. He is complete consciousness as opposed to

matter. Uncontaminated and without distinctions, He is the principle

primeval cause of all causes and effects, in whom there is no sacrifice

for fruitive activities and in whom the illusory energy does not stand."

 

Purport

"The supreme enjoyer, the Personality of Godhead, is the Supreme

Brahman or the summum bonum because of His being the supreme cause of all

causes. The conception of impersonal Brahman realization is the first step,

due to His distinction from the illusory conception of material existence.

In other words, impersonal Brahman is a feature of the Absolute distinct from

the material variegatedness, just as light is a conception distinct from its

counterpart, darkness. But the light has its variegatedness, which is seen

by those who further advance in the light, and thus the ultimate

realization of Brahman is the source of the Brahman light, the Supreme

Personality of Godhead, the summum bonum or the ultimate source of

everything. Therefore, meeting the Personality of Godhead includes the

realization of the impersonal Brahman as realized at first in contrast

with material inebriety. The Personality of Godhead is the third step of

Brahman realization. As explained in the First Canto, one must understand

all three features of the Absolute--Brahman, Paramatma and Bhagavan.

Pratibodha-matram is just the opposite conception of material existence.

In matter there are material miseries, and thus in the first realization of

Brahman there is the negation of such material inebrieties, and there is a

feeling of eternal existence distinct from the pangs of birth and death,

disease and old age. That is the primary conception of impersonal Brahman.

The Supreme Lord is the Supreme Soul of everything, and therefore in the

supreme conception affection is realized. The conception of affection is

due to the relationship of soul to soul. A father is affectionate to his

son because there is some relationship of nearness between the son and the

father. But that sort of affection in the material world is full of

inebriety. When the Personality of Godhead is met, the fullness of

affection becomes manifested because of the reality of the affectionate

relationship. He is not the object of affection by material tinges of body

and mind, but He is the full, naked, uncontaminated object of affection

for all living entities because He is the Supersoul, or Paramatma, within

everyone's heart. In the liberated state of affairs, the full-fledged

affection for the Lord is awakened."

 

"As such, there is an unlimited flow of everlasting happiness,

without the fear of its being broken as we have experienced here in the

material world. The relationship with the Lord is never broken; thus there is

no grief and no fear. Such happiness is inexplicable by words, and there can

be no attempt to generate such happiness by fruitive activities by

arrangements and sacrifices. But we must also know that happiness,

unbroken happiness exchanged with the Supreme Person, the Personality of

Godhead as described in this verse, transcends the impersonal conception

of the Upanisads. In the Upanisads the description is more or less

negation of the material conception of things, but this is not denial of the

transcendental senses of the Supreme Lord. Herein also the same is

affirmed in the statements about the material elements; they are all

transcendental, free from all contamination of material identification.

And also the liberated souls are not devoid of senses; otherwise there

cannot be any reciprocation of unhampered spiritual happiness exchanged

between them in spontaneous unbroken joy. All the senses, both of the Lord

and of the devotees, are without material contamination. They are so

because they are beyond the material cause and effects, as clearly

mentioned herein (sad-asata param). The illusory, material energy cannot

work there, being ashamed before the Lord and His transcendental devotees.

In the material world the sense activities are not without grief, but here

it is clearly said that the senses of the Lord and the devotees are

without any grief. There is a distinct difference between the material and

spiritual senses. And one should understand it without denying the

spiritual senses because of a material conception."

 

"The senses in the material world are surcharged with material

ignorance. In every way, the authorities have recommended purification of the

senses from the material conception. In the material world the senses are

manipulated for individual and personal satisfaction, whereas in the

spiritual world the senses are properly used for the purpose for which

they were originally meant, namely the satisfaction of the Supreme Lord.

Such sensual activities are natural, and therefore sense gratification

there is uninterrupted and unbroken by material contamination because the

senses are spiritually purified. And such satisfaction of the senses is

equally shared by the transcendental reciprocators. Since the activities

are unlimited and constantly increasing, there is no scope for material

attempts or artificial arrangements. Such happiness of transcendental

quality is called brahma-saukhyam, which will he clearly described in the

Fifth Canto."