It is seen. All these are explained in this book Edit128

. All these have taken their perfect form from the Absolute Principle; such Absolute Principle is said to be Parabrahman. The Absolute Principle, Parabrahman is the Supreme Lord Krishna. All forms are created by His various energies, and He is the Absolute Principle.

The Gita also explains that the incorporeal Brahman is also subordinate to the perfect Supreme Personality of Godhead (in Brahmalo hi pratishthaham). It is clearly explained in the Brahma Sutras that Brahman is like the rays of the sun. The incorporeal Brahman is the radiant light of Godhead, and that incorporeal Brahman is the incomplete experience of the absolute principle. The concept of the Supreme Soul is also the same. It is seen in the fifteenth chapter that the Supreme Lord, that is, the Supreme Personality of Godhead, is above both the incorporeal Brahman and the partial experience of the Supreme Soul. The Supreme Lord is called the Sachchidananda Vigraha. “Ishvaraḥ paramah Ṛṛṣṇaḥ sachchidananda vigrahaḥ/anadiradirgovinda sarvakaranakaranam” Govinda, that is, Shri Krishna, is the cause of all causes. He is the cause. He has the form of eternity, knowledge, and bliss. The Brahmanamhita begins by saying that The experience of the incorporeal Brahman is the experience of His “Sat” (Eternity). The experience of the Supreme Self is the experience of “Sat Chit” (Eternity Knowledge). But the experience of the God Krishna is the experience of the complete image (form) of all the divine principles: “Sat, Chit, Ananda” (Eternity, Knowledge, Bliss).

The ignorant consider the Supreme Personality of Godhead to be formless. But He is the divine Person. This is confirmed in the entire Vedas. “We are eternal and conscious” (Kathopanishad 2.2.13). Just as we are all individual beings, having personalities, the Supreme Personality of Godhead is also the ultimate Person. The experience of all the divine principles in His complete form is the experience of Godhead. The Absolute is not formless. If He were formless or anything less, He would not be the Absolute. The Absolute must include everything that is in our experience and everything that is beyond our experience. Otherwise, it would not be complete.

The complete principle means that God has immense powers. (Parasyashaktirvidaiva sruyate). How Lord Krishna works with various powers is also explained in the Bhagavad Gita. This visible or material world in which we live is also complete. Because according to the Sankhyaattvamasara, the twenty-four physical worlds out of which the material universe is made, all of them are for the sustenance of the universe
All the resources of existence are created and arranged in a perfect manner. There is nothing lacking or lacking in this matter. The complete principle has a fixed period of time for this manifestation. When that time is completed, all these temporary manifestations will be destroyed by the complete arrangement of the complete principle. The subtle complete principles, that is, the living entities have complete facilities for experiencing the complete principle. It is because of the incomplete knowledge of the complete principle that various imperfections are experienced. That is why the Bhagavad Gita contains the complete knowledge of the Vedas.

All Vedic knowledge is infallible. Hindus accept Vedic knowledge as perfect and infallible. For example, cow dung is an animal excrement. If anyone touches animal excrement, he should bathe in accordance with the Smriti (Vedadesha) to become pure. But in the Vedas, cow dung is considered to be purifying. Even if a person thinks that this is contradictory, he should accept it because it is Vedadesha. In fact, by accepting this, he will not make any mistake. It has been proven by modern science that cow dung has all the antiseptic properties. Vedic knowledge is perfect because it is beyond all doubts and errors. The essence of all such Vedic knowledge is the Bhagavad Gita.

Vedic knowledge is not about research. Our research is imperfect because we research with imperfect senses. As stated in the Bhagavad Gita, we must accept the perfect knowledge that is available in the lineage (the Guru-Shishya Parampara). We must accept knowledge from the right source in the lineage, which begins with the Supreme Guru, that is, God Himself, and is handed down to the Guru-Shishya Parampara. Arjuna, the disciple who received the instructions from Lord Krishna, accepted everything He said without any objection. A person is not allowed to accept one part of the Bhagavad Gita and not another. We must accept the Bhagavad Gita without any omissions, without any thoughtless participation in the story, without any personal interpretations. The Gita should be accepted as the most perfect form of Vedic knowledge. Vedic knowledge is received from the divine source itself. Their first words were spoken by the Lord Himself. The words spoken by the Lord are called apauruseya. They are different from the words spoken by a person belonging to the worldly world, who has four faults. The worldly person 1) Mistakes