A lway s E m b r a c e d
by
Kåñëa
“…The transcendental position surpasses these designations and is therefore called turiyä, the position of the ‘fourth dimension’. This is a quotation from Çrédhara Svämé’s commentary on the Eleventh Canto, Fifteenth Chapter, verse 16, of Çrémad-Bhägavatam...”5 “…Since all the forms of the Supreme Personality of Godhead are spiritually supreme, They are equally controllers of material nature. Standing on the ‘fourth dimension’, They are predominating figures on the transcendental platform...”6 “…This is the position, transcendentally. How [do] we use this word ‘transcendental’, that is explained here, what is transcendental. Turiyä. Turiyä, the ‘fourth dimension’. Here, in this material world, there are three dimensions: length, breadth and height. And [the] spiritual world, beyond that, [which is] not within the measurement of length, breadth and height, that is called turiyä…”7 “…The mind is changeable, but the soul is unchangeable and eternal. The mind’s activities are to enjoy and renounce matter. The soul’s activity is to serve the Supreme Lord. The mind is able to understand things up to the third dimension, but it has no ability to understand things of the ‘fourth dimension’ (transcendental objects). It is impossible to understand the Absolute Truth, the transcendental Personality of Godhead, through either material experience or knowledge…”8 “…The transcendental Absolute Truth, the Supreme Brahman, Kåñëa, is not impersonal, not personal, not possessing form, and not formless like an idol. He is of the ‘fourth dimension’ —beyond the reach of our senses…”9
Therefore, we ask you to please bear in mind that the transcendental realm is captured in the vision only of a very
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