cell from which this body has developed had no sense-organs. They existed and could possibly exist only as what we call an idea. All evolution is really' the evolution of an idea. This idea is, however, not a figment of our fancy', but an eternally realised spiritual entity. This is what Shree Chaitanya refer- red to as Chidaisvarya. All these psychological experiences, therefore, irresistibly" force the conclusion that Brahman or the Absolute from Whom this world has come into being. Who is the origin of both what we call Nature and Man, is not and cannot possibly be formless or nirakara ; nor can He possibly have a carnal body and carnal senses like those with which we are endowed, but must have an eternally realised and eternally perfect Spiritual body of His own, organised in and through spiritual organs of perception and emotion and will, through which He holds together in His own Consciousness this universe of sense-objects and by means of which He eternally enjoys these objects and works His own will upon them.
As Shree Chaitanya pointed out, the central concept of the Absolute in the Bengal Vaishnava school is Bhagavan. The term is, no doubt, in common use both among the
