THE PHILOSOPHY OF THE ABSOLUTE 37 ally understood or explained unless on the assumption that there stand behind these organs eternally realised organs which cons- titute the Regulative Idea in the evolution of our sense-organs. The Absolute has eternally realised organs of His own. He has the organ of sight. This visible universe is held together in and by His vision or the visual organ. Similarly, He has an eternally realised organ of audition, wherein is held together the entire universe of sound. And so on and so forth. And as these organs are not merely organs of knowledge but as every contact of these organs with their objects produces joy or Anandam, the Absolute in the conception of Bengal Yaishnavism is not only not without body, but His body is the organisation of all joy, all romance, all love and all happiness. He is called Mkhila- rasamritamurti or the embodiment of eternal joy and eternal bliss. But the boldest and the grandest achievement of the Yaishnava thought of Bengal is its conception of the Absolute as the Perfected Man. This idea is older than Shree Chaitanya Mahapravu, the founder of the Bengal school of Yaishnavism. It was, therefore, really the realisation or revelation
