मतà¥à¤¤à¤ƒ परतरं नानà¥à¤¯à¤¤à¥à¤•à¤¿à¤‚चिदसà¥à¤¤à¤¿ धनंजय ।
मयि सरà¥à¤µà¤®à¤¿à¤¦à¤‚ पà¥à¤°à¥‹à¤¤à¤‚ सूतà¥à¤°à¥‡ मणिगणा इव ॥७॥

mattaḥ parataraá¹ nÄnyat
kiñcid asti dhanañjaya
mayi sarvam idaá¹ protaá¹
sÅ«tre maṇi-gaá¹‡Ä iva

286 times this text was mentioned in purports to other texts: CC(4) , Iso(1) , LBG(57) , LCC(26) , LSB(85) , MM(1) , SB(8) , TLC(1) , TLKS(102) , TQK(1)

 mattaḥ - beyond Me; para-taram - superior; na - not; anyat kiñcit - anything else; asti - there is; dhanañjaya - O conqueror of wealth; mayi - in Me; sarvam - all that be; idam - which we see; protam - is strung; sÅ«tre - on a thread; maṇi-gaṇÄḥ - pearls; iva - like.


Text

O conqueror of wealth, there is no truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.

Purport

There is a common controversy over whether the Supreme Absolute Truth is personal or impersonal. As far as Bhagavad-gÄ«tÄ is concerned, the Absolute Truth is the Personality of Godhead, ÅšrÄ« Kṛṣṇa, and this is conï¬rmed 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 afï¬rmation of the Brahma-saá¹hitÄ: Ä«Å›varaḥ paramaḥ kṛṣṇaḥ sac-cid-Änanda-vigrahaḥ; that is, the Supreme Absolute Truth Personality of Godhead is Lord Kṛṣṇa, 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 ÅšvetÄÅ›vatara Upaniá¹£ad (3.10): tato yad uttara-taraá¹ tad arÅ«pam anÄmayam/ ya etad vidur amá¹›tÄs te bhavanti athetare duḥkham evÄpiyanti. “In the material world BrahmÄ, the primeval living entity within the universe, is understood to be the supreme amongst the demigods, human beings and lower animals. But beyond BrahmÄ 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.â€

The impersonalist puts more stress on the word arÅ«pam. But this arÅ«pam is not impersonal. It indicates the transcendental form of eternity, bliss and knowledge as described in the Brahma-saá¹hitÄ quoted above. Other verses in the ÅšvetÄÅ›vatara Upaniá¹£ad (3.8–9) substantiate this as follows:

vedÄham etaá¹ puruá¹£aá¹ mahÄntam
Äditya-varṇaá¹ tamasaḥ parastÄt
tam eva viditvÄti má¹›tyum eti
nÄnyaḥ panthÄ vidyate ’yanÄya
yasmÄt paraá¹ nÄparam asti kiñcid
yasmÄn nÄṇīyo no jyÄyo ’sti kiñcit
vṛkṣa iva stabdho divi tiṣṭhaty ekas
tenedaṠpūrṇaṠpuruṣeṇa sarvam

“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.â€

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.