The scriptures give us three conceptions of the infinite: Brahma, Paramatma, and Bhagavan. The Brahma conception is the all-comprehensive infinite. Whatever we can conceive is within it. Paramatma is the smallest of the small: anor aniyan. Whatever you can conceive of that is small, it is smaller than that. And the Bhagavan, or personal conception of Godhead, is of two types: one is as the master of infinite majesty and power, and the other is of absolute sweetness.
Jiva Goswami has given the essential meaning of Bhagavan in his Bhakti-sandarbha. He says, Bhagavan bhajaniya-sarva-sad-guna-visista. By Bhagavan, he describes this aspect of infinite: bhajaniya, worshippable. When we come in touch with Him, then we want to surrender ourselves for His satisfaction — that type of infinite. There are various types of infinite. The highest conception of the infinite is bhajaniya-guna-visista: He is so beautiful and attractive that He is attracting all to surrender to Him. No other conception of the infinite, neither infinite space, nor time, nor anything else, can approach this highest conception of the infinite: the all-attractive infinite. All the other aspects of the infinite — infinite time, infinite space, infinite power — are external. But infinite love which attracts love and self-surrender is the highest type of infinite. And that is Krishna.
Attraction is the most fundamental element everywhere. All else can be eliminated and forgotten if we come in touch with attraction and love. Everything can be ignored if we are in connection with love. The fulfilment of our existence, of all existence, of everything, is in love. Love is the principle in the centre which is the only fulfilment of all existence. The very gist of existence is there; it can’t be ignored or challenged by any other forms or aspects of our substantial existence. It is unchallengeable and absolute.
Whatever we may experience, the most central need for fulfilment remains: love. The absolute king of everything is love. Nothing can stand in comparison with it. Coming in clash with the principle of love, all will have to accept defeat. Mahaprabhu pointed out that this is the most substantial thing in this world.
Madhva Acharya, in his conception of how one should see the Acharya, the spiritual master, could not harmonise Brahma’s bewilderment. After all, he is the sampradaya Guru, the foremost Guru of the tradition, the Brahma-Madhva sampradaya. So, Madhva Acharya omitted these two chapters on the illusion of Brahma from Srimad Bhagavatam. But Mahaprabhu did not. He accepted Sridhar Swami’s edition, which is in accordance with the suddha-advaita philosophy of Visnu Swami. The Visnu Swami sampradaya are followers of raga-marga, spontaneous devotion. Sridhar Swami included those two chapters with his commentary, and Mahaprabhu accepted that, and it is corroborated in Chaitanya-charitamrta. Madhva Acharya could not accommodate the idea that Guru may be seduced. He could not tolerate that Guru may not know everything, may not be omniscient, but Mahaprabhu could.