Krishna alone is the Supreme Godhead; all other conceptions are His partial manifestations perceived through limited vision.Listen — Srila Prabhupada Uvaca
Prabhupāda: ete cāṃśa-kalāḥ puṃsaḥ kṛṣṇas tu bhagavān svayam indrāri-vyākulaṃ lokaṃ mṛòayanti yuge yuge [Cc Madhya 20.156] [All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Śrī Kṛṣṇa is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.] jñāna, yoga, bhakti—tina sādhanera vaśe brahma, ātmā, bhagavān-trividha prakāśe [Cc Madhya 20.157] [There are three kinds of spiritual processes for understanding the Absolute Truth—the processes of speculative knowledge, mystic yoga and bhakti-yoga. According to these three processes, the Absolute Truth is manifested as Brahman, Paramātmā or Bhagavān.] So the Absolute Truth is manifested according to the vision of the seer.
The Absolute Truth is one without second, but according to the capacity of the seer, the Absolute Truth is manifested either as Brahman, impersonal Brahman, or localized Paramātmā or the Supreme Personality of Godhead. So this point we have discussed. So Lord Caitanya is giving one evidence from Śrīmad-Bhāgavatam: vadanti tat tattva-vidas tattvaṃ yaj jñānam advayam brahmeti paramātmeti bhagavān iti śabdyate [Śrīmad-Bhāgavatam 1.2.11] [Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān.] In the Śrīmad-Bhāgavatam it is said that "The Absolute Truth is one, without any duality. He is simply named in different way." And what are the different names? "Brahman, Paramātmā and Bhagavān." brahma—aìga-kānti tāìra, nirviśeṣa prakāśe sūrya yena carma-cakṣe jyotirmaya bhāse [Cc Madhya 20.159] [The manifestation of the impersonal Brahman effulgence, which is without variety, is the rays of Kṛṣṇa’s bodily effulgence. It is exactly like the sun. When the sun is seen by our ordinary eyes, it appears to consist simply of effulgence.] Lord Caitanya says that "The conception of Brahman is that it is the rays of the body of Kṛṣṇa. Just like the sunshine is the rays of the body of the sun disc, similarly," brahma-aìga-kānti tāìra nirviśeṣa prakāśe. And in that brahma-jyoti, or rays, there is no variegatedness.
Just like if you all of a sudden see to the sun, you don't find any variegatedness in the sky. It appears just like only dazzling effulgence. But when the sunlight is not there, we can see millions and millions of stars in the firmament. So in the Upaniṣad also, it is prayed that "My Lord, You kindly move this curtain of glaring effulgence so then I can actually see You." So one who is dazzled by this glaring effulgence of the rays of Kṛṣṇa, they can realize the Supreme Lord, or the Supreme Absolute Truth, as impersonal.
Sūrya yena carma-cakṣe jyotirmaya bhāse. Carma-cakṣe, with our present eyes, defective... All our senses are defective. We are very much proud of our eyes.
I want to see personally. But we do not know that with these eyes or any sense, they are all defective. They are not perfect. Just like in the glare of the sunshine, oh, we see nothing.
We see sometimes darkness. So we cannot believe these eyes or senses. We have to take information of perfect knowledge from the authorities. That is the Vedic way. So those who want to see God, or the Supreme Absolute Truth, by the agency of their imperfect senses, they say that God is imperson.
They're imperfect. That is a realization of the imperfect senses. Perfectly, the perfectly vision, perfect vision of the Supreme Lord is a person. Just like nobody can enter into the sun disc.