His original spiritual body remains as it is.” Similarly, elsewhere it is stated, vicitra-śaktiḥ puruṣaḥ purāṇaḥ: "The Supreme Personality of Godhead, the original person (puruṣa), has multifarious energies." And the Śvetāśvatara Upaniṣad declares, sa vṛkṣa-kālākṛtibhiḥ paro ’nyo yasmāt prapañcaḥ parivartate ’yaṁ dharmāvahaṁ pāpanudaṁ bhageśam: “He is the origin of material creation, and it is due to Him only that everything changes.
(Sri Caitanya Caritamrta-----1:7:112----purport).

As stated in the Śvetāśvatara Upaniṣad (3.19), apāṇi-pādo javano grahītā. This verse describes the Absolute Truth as having no legs or hands. Although this is an impersonal description, it does not mean that the Absolute Personality of Godhead has no form. He has a spiritual form that is distinct from the forms of matter. In this verse Caitanya Mahāprabhu clarifies this distinction.
(Sri Caitanya Caritamrta-----1:7:112----purport).

In the Chāndogya Upaniṣad there is the following mantra: aitad-ātmyam idaṁ sarvam. This mantra indicates without a doubt that the entire world is Brahman. The Absolute Truth has inconceivable energies, as confirmed in the Śvetāśvatara Upaniṣad (parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport)), and the entire cosmic manifestation is evidence of these different energies of the Supreme Lord. The Supreme Lord is a fact, and therefore whatever is created by the Supreme Lord is also factual. Everything is true and complete (pūrṇam), but the original pūrṇam, the complete Absolute Truth, always remains the same. Pūrṇāt pūrṇam udacyate pūrṇasya pūrṇam ādāya (Īśo Invocation). The Absolute Truth is so perfect that although innumerable energies emanate from Him and manifest creations which appear to be different from Him, He nevertheless maintains His personality. He never deteriorates under any circumstances.
(Sri Caitanya Caritamrta-----1:7:121----purport).

In the Bhagavad-gītā it is said, māyayāpahṛta-jñānā āsuraṁ bhāvam āśritāḥ: when one becomes inimical to the Supreme Personality of Godhead, adopting an atheistic attitude (āsuraṁ bhāvam), even if one is a learned scholar the essence of knowledge does not become manifested in him; in other words, the essence of his knowledge is stolen by the illusory energy of the Lord. In this connection Śrī Bhaktisiddhānta Sarasvatī Ṭhākura quotes a mantra from the Śvetāśvatara Upaniṣad (6.23):
yasya deve parā bhaktir yathā deve tathā gurau
tasyaite kathitā hy arthāḥ prakāśante mahātmanaḥ
(ŚU 6.23)
(Sri Caitanya Caritamrta-----1:7:257----purport).

There are many impersonal statements about the Supreme Personality of Godhead. As stated in the Śvetāśvatara Upaniṣad (3.19):
apāṇi-pādo javano grahītā
paśyaty acakṣuḥ sa śṛṇoty akarṇaḥ
sa vetti vedyaṁ na ca tasyāsti vettā
tam āhur agryaṁ puruṣaṁ mahāntam
Although the Supreme Lord is described as having no hands and legs, He nonetheless accepts all sacrificial offerings. He has no eyes, yet He sees everything. He has no ears, yet He hears everything. When it is stated that the Supreme Lord has no hands and legs, one should not think that He is impersonal. Rather, He has no mundane hands or legs like ours. "He has no eyes, yet He sees." This means that He does not have mundane, limited eyes like ours. Rather, He has such eyes that He can see past, present and future, everywhere, in every corner of the universe and in every corner of the heart of every living entity. Thus the impersonal descriptions in the Vedas intend to deny mundane characteristics in the Supreme Lord. They do not intend to establish the Supreme Lord as impersonal.
(Sri Caitanya Caritamrta-----2:6:141----purport).

From this we can understand that the Absolute Truth can be categorized in three cases—ablative, instrumental and locative. According to these three cases, the Absolute Truth is positively personified. In this connection, Śrīla Bhaktisiddhānta Sarasvatī quotes the Aitareya Upaniṣad (1.1.1): ātmā vā idam eka evāgra āsīn nānyat kiñcana miṣat sa īkṣata lokān nu sṛjā iti. Similarly, in the Śvetāśvatara Upaniṣad (4.9) it is stated:
chandāṁsi yajñāḥ kratavo vratāni
bhūtaṁ bhavyaṁ yac ca vedā vadanti
yasmān māyī sṛjate viśvam etat
tasmiṁś cānyo māyayā sanniruddhaḥ
And in the Taittirīya Upaniṣad (3.1): yato vā imāni bhūtāni jāyante, yena jātāni jīvanti, yat prayanty abhisaṁviśanti, tad vijijñāsasva tad brahma. This was the answer given by father Varuṇa when questioned by his son Vāruṇi Bhṛgu about the Absolute Truth.
(Sri Caitanya Caritamrta-----2:6:144----purport).

This Vedic mantra clearly states, puruṣaṁ mahāntam. The word puruṣa means "person." In the Bhagavad-gītā (10.12) Arjuna confirms that this person is Kṛṣṇa when he addresses Kṛṣṇa as puruṣaṁ śāśvatam: "You are the original person." Thus the puruṣaṁ mahāntam mentioned in the verse from the Śvetāśvatara Upaniṣad is Śrī Kṛṣṇa. His hands and legs are not mundane but are completely transcendental. However, when He comes, fools take Him to be an ordinary person (avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (B.G.9:11). One who has no Vedic knowledge, who has not studied the Vedas from a bona fide spiritual master, does not know Kṛṣṇa. Therefore he is a mūḍha. Such fools take Kṛṣṇa to be an ordinary person (paraṁ bhāvam ajānantaḥ). They do not actually know what Kṛṣṇa is. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (B.G.7:3). It is not possible to understand Kṛṣṇa simply by studying the Vedas perfectly. One must have the mercy of a devotee (yat-pādam). Unless one is favored by a devotee, he cannot understand the Supreme Personality of Godhead. Arjuna also confirms this in the Bhagavad-gītā (10.14): "My Lord, it is very difficult to understand Your personality." The less intelligent class of men cannot understand the Supreme Personality of Godhead without being favored by His devotee.
(Sri Caitanya Caritamrta-----2:6:151----purport).

If the Supreme Personality of Godhead is formless, how can He be said to walk very fast and accept everything offered to Him? Rejecting the direct meaning of the Vedic mantras, the Māyāvādī philosophers interpret them and try to establish the Absolute Truth as formless. Actually, the Supreme Lord has an eternal personal form full of all opulence. The Māyāvādī philosophers try to interpret the Absolute Truth as being without potency. However, in the Śvetāśvatara Upaniṣad (6.8) it is clearly said, parāsya śaktir vividhaiva śrūyate: (Cc. Madhya 13.65, purport) "The Absolute Truth has multipotencies."
(Sri Caitanya Caritamrta-----2:6:152----purport).

The heart of Brahmā was enlightened by the Supreme Personality of Godhead. This is Vedic information given in the Śvetāśvatara Upaniṣad (6.18):
yo brahmāṇaṁ vidadhāti pūrvaṁ
yo vai vedāṁś ca prahiṇoti tasmai
taṁ ha devam ātma-buddhi-prakāśaṁ
mumukṣur vai śaraṇam ahaṁ prapadye
“Because I desire liberation, let me surrender unto the Supreme Personality of Godhead, who first enlightened Lord Brahmā in Vedic knowledge through Lord Brahmā’s heart. The Lord is the original source of all enlightenment and spiritual advancement.” In this connection one may also refer to Śrīmad-Bhāgavatam 2.9.30–35, 11.14.3, 12.4.40 and 12.13.19.
(Sri Caitanya Caritamrta-----2:8:264----purport).

"Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed."(Śvetāśvatara Up. 6.23)
Actually the meaning of the words of the Bhagavad-gītā or Śrīmad-Bhāgavatam are revealed to one strictly following the orders of the spiritual master. They are also revealed to one who has equal faith in the Supreme Personality of Godhead. In other words, being faithful to both Kṛṣṇa and the spiritual master is the secret of success in spiritual life.
(Sri Caitanya Caritamrta-----2:9:98----purport).

To one who reads the Bhagavad-gītā with faith and devotion, the essence of Vedic knowledge is revealed. And according to the Śvetāśvatara Upaniṣad (6.23):
yasya deve parā bhaktir yathā deve tathā gurau
tasyaite kathitā hy arthāḥ prakāśante mahātmanaḥ
(ŚU 6.23)
"Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed."
(Sri Caitanya Caritamrta-----2:9:102----purport).

"Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed." (Śvetāśvatara Upaniṣad 6.23)
Mahārāja Pratāparudra had firm faith in the Bhaṭṭācārya, who declared Śrī Caitanya Mahāprabhu to be the Supreme Personality of Godhead. Having firm faith in the Bhaṭṭācārya as his spiritual master, King Pratāparudra immediately accepted Śrī Caitanya Mahāprabhu as the Supreme Lord. Thus he began worshiping Śrī Caitanya Mahāprabhu in his mind. This is the process of devotional service.
(Sri Caitanya Caritamrta-----2:11:51----purport).

"Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed." (Śvetāśvatara Upaniṣad 6.23)
Thus following in the footsteps of Mahārāja Pratāparudra and other devotees, we should learn to worship everything belonging to the Supreme Personality of Godhead. This is referred to by Lord Śiva as tadīyānām. In the Padma Purāṇa it is said:
ārādhanānāṁ sarveṣāṁ viṣṇor ārādhanaṁ param
tasmāt parataraṁ devi tadīyānāṁ samarcanam
"O Devī, the most exalted system of worship is the worship of Lord Viṣṇu. Greater than that is the worship of tadīya, or anything belonging to Viṣṇu." Śrī Viṣṇu is sac-cid-ānanda-vigraha (Bs. 5.1). Similarly, the most confidential servant of Kṛṣṇa, the spiritual master, and all devotees of Viṣṇu are tadīya. The sac-cid-ānanda-vigraha, guru, Vaiṣṇavas and things used by them must be considered tadīya and without a doubt worshipable by all living beings.
(Sri Caitanya Caritamrta-----2:12:38----purport).

"The Supreme Lord has multipotencies, which act so perfectly that all consciousness, strength and activity are being directed solely by His will." (Śvetāśvatara Upaniṣad 6.8)
Śrī Caitanya Mahāprabhu exhibited His mystic power in presenting Himself simultaneously in each and every saṅkīrtana group. Most people thought that He was one, but some saw that He was many. The internal devotees could understand that the Lord, although one, was exhibiting Himself as many in the different saṅkīrtana groups. When Śrī Caitanya Mahāprabhu danced, He forgot Himself and was simply absorbed in ecstatic bliss. But His internal potency arranged everything perfectly.
(Sri Caitanya Caritamrta-----2:13:65----purport).

Together, Lord Śiva's genitals and the vagina of goddess Durgā are worshiped as the śiva-liṅga. This is the origin of the material creation. Thus Lord Śiva's position is between that of the living entity and that of the Supreme Lord. In other words, Lord Śiva is neither the Supreme Personality of Godhead nor a living entity. He is the form through which the Supreme Lord works to beget living entities within this material world. As yogurt is prepared when milk is mixed with a culture, the form of Lord Śiva expands when the Supreme Personality of Godhead is in touch with material nature. The impregnation of material nature by the father, Lord Śiva, is wonderful because at one time innumerable living entities are conceived. Bhāgo jīvaḥ sa vijñeyaḥ sa cānantyāya kalpate (Śvetāśvatara Upaniṣad 5.9).
(Sri Caitanya Caritamrta-----2:20:273----purport).