View source for One can know the Supreme Truth if one has unflinching faith in the bona fide spiritual master as well as in the Lord. Such a faithful person, even though illiterate in the mundane sense, can know the Lord automatically by the mercy of the Lord

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{{terms|"One can know the Supreme Truth if one has unflinching faith in the bona fide spiritual master as well as in the Lord. Such a faithful person, even though illiterate in the mundane sense, can know the Lord automatically by the mercy of the Lord"}}
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{{compiler|Iswaraj}}
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[[Category:One Can]]
[[Category:Knowing God]]
[[Category:God Is The Supreme Truth]]
[[Category:If One]]
[[Category:Unflinching Faith]]
[[Category:Bona Fide Spiritual Master]]
[[Category:Faith in a Spiritual Master]]
[[Category:As Well As]]
[[Category:Faith in God]]
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[[Category:Persons]]
[[Category:Even Though]]
[[Category:Illiterate]]
[[Category:Mundane]]
[[Category:Sense]]
[[Category:Automatically]]
[[Category:God's Mercy]]
[[Category:Srimad-Bhagavatam, Canto 02 Chapter 09 Purports - Answers by Citing the Lord's Version]]
[[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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One can know the Supreme Truth if one has unflinching faith in the bona fide spiritual master as well as in the Lord. Such a faithful person, even though illiterate in the mundane sense, can know the Lord automatically by the mercy of the Lord. In the Bhagavad-gītā also, it is said that the Lord reserves the right of not being exposed to everyone, and He keeps Himself concealed from the faithless by His yoga-māyā potency.
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[[Vanisource:SB 2.9.32|SB 2.9.32, Translation and Purport]]
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All of Me, namely My actual eternal form and My transcendental existence, color, qualities and activities—let all be awakened within you by factual realization, out of My causeless mercy.
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In the Vedas also it is said that a person cannot know the Absolute Truth Personality of Godhead simply by dint of mundane education or intellectual gymnastics. One can know the Supreme Truth if one has unflinching faith in the bona fide spiritual master as well as in the Lord. Such a faithful person, even though illiterate in the mundane sense, can know the Lord automatically by the mercy of the Lord. In the Bhagavad-gītā also, it is said that the Lord reserves the right of not being exposed to everyone, and He keeps Himself concealed from the faithless by His yoga-māyā potency.

To the faithful the Lord reveals Himself in His form, quality and pastimes. The Lord is not formless, as wrongly conceived by the impersonalist, but His form is not like one that we have experienced. The Lord discloses His form, even to the extent of measurement, to His pure devotees, and that is the meaning of yāvān, as explained by Śrīla Jīva Gosvāmī, the greatest scholar of Śrīmad-Bhāgavatam.

The Lord discloses the transcendental nature of His existence. The mundane wranglers make mundane conceptions of the form of the Lord. It is said in the revealed scriptures that the Lord has no mundane form; therefore persons with a poor fund of knowledge conclude that He must be formless. They cannot distinguish between the mundane form and the spiritual form. According to them, without a mundane form one must be formless. This conclusion is also mundane because formlessness is the opposite conception of form. Negation of the mundane conception does not establish a transcendental fact. In the Brahma-saṁhitā it is said that the Lord has a transcendental form and that He can utilize any one of His senses for any purpose. For example, He can eat with His eyes, and He can see with His leg. In the mundane conception of form, one cannot eat with one's eyes or see with his leg. That is the difference between the mundane body and the spiritual body of sac-cid-ānanda (BS 5.1). A spiritual body is not formless; it is a different type of body, of which we cannot conceive with our present mundane senses. Formless therefore means devoid of mundane form, or possessing a spiritual body of which the nondevotee can have no conception by the speculative method.
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