In the Scripture texts, One can at times Comes Across Verses Where The Formless Nirguna Brahman is subordinated to the Personal Form of Lord Krishna, where the personal form is either stated as the source of the impersonal, or as some sort of Light emitting from Krishna's body.


The lord said: O goddess, how much can be said about the greatness of him, the knowledge of whose moon-like rays cannot be had? Listen joyfully. In the innumerable crores of the universes, in the rise of the infinite (Prakṛti) with three constituents, Brahmā, Viṣṇu, and Śiva are equal to the parts of the measure of a croreth of a croreth of his feet. (These) arising from him are endowed with creation, maintenance, and destruction. The bodies of Cupid are the parts equal to the portion of a croreth of a croreth of his form. Born of his aṇḍāntara(?) they entice the world. Brahmā is (made of) a part equal to a croreth of a croreth of the lustre shining in his body. The forms of the sun are the partial rays equal to a croreth of a croreth of his light. Those of the form of rays which are a croreth of a croreth of his portion live due to rays of his body which are the nectar of great joy, which are of the nature of highest bliss and intelligence, and which are the only cause of the qualityless Brahman.They say that the lustres of the gem-like (crescent) moon(-shaped) nails of his two feet are even the cause of the complete Brahman, difficult to be understood by the Vedas.

Padma Purana, Patala Khanda, Chapter 69

Mahādeva said: All the yogīs meditate upon the illustrious Brahman but those who are highly intelligent, Vaiṣṇavas do not agree with this. Who will not get surprised on the lustre of that Brahman without existence of Puruṣa? On the earth, there is no object without any causative form. Therefore the Vaiṣṇavas meditate upon the eternal Puruṣa, who moves at will, has a beautiful form and is the visible form of the great Lord. He represents the accumulation of lustre (Brahman) of crores of suns and resides in a circular form an eternal abode inside the same known as Goloka.

~ Brahma Vaivarta Mahāpurāṇa: Brahma-Khaṇḍa 28:37-40.

Such verses very much Go against the Advaitic conception of Brahman where the Formless Nirguna Brahman is the pretty much the source of all the Manifested forms of Ishvara and is certainly not seen as some sort of light emitting from the body of A certain Personal deity.

My Question is How do Advaitins interpret such passages when encountered in the scripture? I seek an answer from a purely Advaitic Point of view.


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