Prabhupada: So Lord Caitanya is describing about the personal feature of Lord Krṣṇa. The (im)personal feature of Lord Krṣṇa, as described in the Bhagavad-gita, that is the manifestation of His material energy. Now the personal feature as described by Lord Caitanya in the Caitanya-caritamrta, this is the description of His spiritual feature. We have already studied in the Bhagavad-gita that the Lord has two distinctive features: material and spiritual, superior and inferior. Of course, for Him there is no superior or inferior. But for us, it is superior, inferior. We cannot say that because everything is emanation from the Supreme, therefore there is no superior or inferior. No. Superior, inferior, in relationship with the energy. Just like isvaraḥ; sarva-bhutanaṁ hrd-dese 'rjuna tiṣṭhati: [Bg. 18.61] "Isvara, the Supreme Lord, is situated in everyone's heart." So He is in the heart of a hog, of a dog, and the learned brahmaṇa as well. For Him there is no such discrimination—what is hog, what is dog, what is brahmaṇa, what is good, what is bad—because He is Absolute. But here we have to distinguish between the hog and the dog, at least so far the material body is concerned.

So Lord Caitanya says,

krṣṇera svarupa-vicara suna, sanatana
advaya-jñana-tattva, vraje vrajendra-nandana

He is addressing Sanatana Gosvami. You'll remember that this chapter, "Instruction to Sanatana Gosvami," was begun when Sanatana Gosvami, after his retirement, approached the Lord at Benares and surrendered himself and asked Him, "What I am?" So under that question, He is describing his relationship with Krṣṇa. Krṣṇa. The jivatma, the living entity, is eternally servitor of Krṣṇa, and one should understand the nature of his master so that his service attitude, his affection, may be more intimate. Suppose I am serving at a place. I am engaged in a service to a master, but I do not know how big is my master. But when I understand the influence and opulence and greatness of my master, I become more devoted: "Oh, my master is so great." So therefore simply knowing, "God is great, and I have got some relationship with God," that is not sufficient. You must know how much great He is. Of course, you cannot calculate, but as far as possible, you should know how great He is.

So that greatness of Lord Krṣṇa is being described here by Lord Caitanya to His disciple, Sanatana Gosvami. Advaya-jñana-tattva, vraje vrajendra-nandana. Advaya-jñana-tattva. Advaya-jñana-tattva means He is Absolute. He is not relative. Here everything is relative, but God means He is Absolute. He has nothing to be dependent. Here everything, we are all dependent. To understand something, to understand light, we have to understand darkness. To understand good, we have to understand what is bad. So here it is everything duality. So Krṣṇa is Absolute. That is the first understanding, that there is no duality. Krṣṇa, His name, His fame, His pastimes, His quality, His association, associates—everything is one. One plus one equal to one, always remember. There is no difference between Krṣṇa and Krṣṇa's name. That is Absolute. We have got here experience that the thing and the name of the thing, they are different, dual. Suppose here is a glass of water. I am thirsty. I want glass of water. But if I say "water, water, water, water," that will not quench my thirst. I must have the thing, water, and then it will be acting. But Krṣṇa is advaya-jñana. So when we hear Krṣṇa's name, then we should understand that "Krṣṇa is before me in His sound vibration. He is present before me in sound because He is everything." Why sound (is) not Krṣṇa? If He is everything, sound is also Krṣṇa.

So this is called advaya-jñana. Similarly, when we read Bhagavad-gita, that is also Krṣṇa. Therefore we should pay respect. When we enter into the temple of Krṣṇa, it should be understood that we are in touch with Krṣṇa. Everything in relationship is Krṣṇa. That is the highest... Therefore the devotees who are in the higher conception of Krṣṇa consciousness sees nothing before him save and except Krṣṇa. That is not to be imitated, but the stage, in the higher stage, the devotee sees nothing but Krṣṇa. Sarvatra sphuraya taṅra iṣṭa-deva murti. Everything in relation to Krṣṇa. Matter is energy of Krṣṇa. Therefore energy and the energetic, not being different, so even in the material world he sees Krṣṇa. So for him, there is no matter, everything spiritual. Advaya-jñana. There is no matter at all. Just like in Krṣṇa, he has no distinction what is matter, what is spirit, but in our conditioned stage we have got superior, inferior conception. But when we are also in the higher stage of the Absolute Truth, brahma-bhutaḥ; prasannatma na socati na kaṅkṣati [Bg. 18.54], when we are actually in such pure devotional service in Krṣṇa, then we will see that everything is Krṣṇa. For example, just like we take Krṣṇa-prasadam. Krṣṇa-prasadam, we respect prasadam. We offer obeisances before taking prasadam. Why? Because the prasadam is also Krṣṇa. So by taking prasadam, I am contacting Krṣṇa. By hearing Krṣṇa, I am contacting Krṣṇa. By working for Krṣṇa, I am contacting Krṣṇa. This is called Absolute.

So Lord Caitanya says, krṣṇa advaya-jñana-tattva. He is Absolute Truth. Vraje vrajendra-nandana. And the abode which is called Krṣṇaloka, Vrndavana... He is just like the boy of... Vrajendra-nandana. He has got His devotee as father and mother. He is just like a boy, sixteen-years-old boy, Vrajendra-nandana. That is the real feature of Krṣṇa. You will never find Krṣṇa as very old man. No. Krṣṇa's real feature of body, not this body, His transcendental body, sac-cid-ananda-vigrahaḥ; [Bs. 5.1], with a flute in the hand, He looks just like a fresh sixteen-years-old boy, always freshness. Kisora. Kisora means, kisora age is from ten years to sixteen years. And after sixteenth year, one begins his youth. So Krṣṇa is always in His kisora avastha. Kisora avastha means He will appear just like boy, a fifteen-, sixteen-years-old boy, Vrajendra-nandana. But at the same time, sarva-adi: He is the original. Everything, whatever you see, either in the material world or spiritual world, He is the origin. So He is the oldest. He is the oldest, but you will see Him as youngest. Advaitam acyutam anadim ananta-rupam adyaṁ puraṇa puruṣaṁ nava-yauvanaṁ ca [Bs. 5.33]. In the Brahma-saṁhita you will find description of Krṣṇa, advaita acyuta... Advaita means absolute. Acyuta means nonfallible, Brahman. He is Parambrahman. We are also Brahman, but we have fallen down. We have fallen down in this material condition. But Krṣṇa never falls down in material condition. When He appears before us, don't think that "He is also fallen soul like me." The fools consider like that. Avajananti maṁ muḍha [Bg. 9.11]. Muḍha means fools. The fools consider Krṣṇa as ordinary man. Manuṣiṁ paraṁ bhavam ajanantaḥ;. The fools do not know what is immense potency, background, of Krṣṇa. Therefore they think Krṣṇa as like one of us.

So here it is said, sarva-adi. Sarva-adi means the primal. Primal. And sarva-aṁsi. Sarva-aṁsi means He is the original thing, and everything is part. We are also part and parcel of Krṣṇa. Mamaivaṁsa, in the Bhagavad-gita. Aṁsi. Aṁsi and aṁsa. Just like this hand, It is called part, and I am, as whole body, I am the whole. So we can understand part and whole. So therefore He is whole, and everything is His part. He is the aṁsi; He is the whole. Sarva-aṁsi. Kisora-sekhara. This very word, kisora-sekhara, "the supreme boy." The supreme boy. His feature is just like a fresh boy, but the supreme. Kisora-sekhara cid-ananda-deha, spiritual body. Just mark this description of Krṣṇa: cid-ananda-deha. Cid-ananda-deha means transcendental, spiritual body, not this body. Because the less intelligent persons, they cannot think of personal God... Because they think that whenever there is question of personality, it is material body. They cannot find out the shape of the spirit soul. It is so small that from material eyes, by material instrument, you cannot find out the shape of the soul. Therefore they conclude that there is no shape. The same example: just geometrically, the definition of point is given, "point has no length, no breadth," because a point cannot be measured by any human instrument. But nothing can be without... Even the atom has got its measure. But because we have no power to measure, we set aside, dismiss: "Oh, there is no, nothing." So similarly, "Because we do not know what is spirit, and we think spirit is something just opposite to this matter, and matter we find manifestation, form, therefore spirit should be formless." That is their conclusion.

But actually it is not so. We therefore require to learn from the authority. Krṣṇa... Lord Caitanya says, cid-ananda-deha. Cid-ananda-deha, the transcendental eternal body. Cid-ananda-deha and sarvasraya. Sarvasraya means He is the rest of everything. Now, you see before you that so many big, big planets, even the sun, it is floating in the air. Such a big body, lump body, which is some million times greater than this earth, we can see it is floating in the sky. So how it is floating? Here it is explained, sarvasraya. It is floating on Krṣṇa's energy. Everything is Krṣṇa's energy. Sarvasraya sarvesvara. Sarvesvara means the Supreme Lord. This is very nicely explained by Lord Caitanya. Sarva-adi: "He is the origin of everything." Sarva-aṁsi: "He is the whole of all the parts. And He is just like a fresh boy. His body is transcendental, spiritual, full of bliss." Sarvasraya: "And He is the rest of everything. And He is the Supreme Lord." This is the description of Krṣṇa.

So as we have seen that Lord Caitanya, when He instructs, He gives at once evidence from authoritative scripture, that is the way of presenting. Always you should remember that we cannot imagine about God: "I think God is like this." This is nonsense. You have no thinking power. You are under the grip of material nature. He is pulling. The material nature is pulling you by the ear, just like this. Prakrteḥ; kriyamaṇani guṇaiḥ; karmaṇi sarvasaḥ; [Bg. 3.27]. You are being acted, influenced. Just like the same example: You are thrown in the Atlantic Ocean. You have no power. By the waves you will have to work. The waves are tossing this way and that way. You are simply struggling. That's all. So how we can think independently within the tossing of Atlantic Ocean? This is all nonsense. So we cannot imagine, we cannot concoct, about God. We have to hear from authoritative scripture, authoritative version. Then we will understand. So here is authoritative version from Brahma-saṁhita:

isvaraḥ; paramaḥ; krṣṇaḥ;
sac-cid-ananda-vigrahaḥ;
anadir adir govindaḥ;
sarva-karaṇa-karaṇam
[Bs. 5.1]

The Brahma-saṁhita describing about Krṣṇa, that isvara, Lord... There are many lords. We have got experience. In England you will find many lords. We had some dealing with Lord Zetland, Marquis of Zetland. There are many lords. In your country also there are many lords. Any rich man is lord. In our country also there are many lords. But Krṣṇa is not a lord like them. These lords are under the grip of material nature. They are lord by name. But as soon as the material nature gives a slap on the lord, at once passed, everything lordship finished. So He is not a lord like that. Isvaraḥ; paramaḥ;. He is Lord, but the Supreme Lord. He is not under anyone's control. Here the stamped lord, rubber-stamped lord, they are under full control. So they may say that "I am lord of all I survey," but it is all foolishness. Nobody is lord. The real Lord is Krṣṇa. Therefore it is said, isvaraḥ; paramaḥ;. Parama means Supreme. And who is that Supreme Lord? Krṣṇa. Isvaraḥ; paramaḥ; krṣṇaḥ; [Bs. 5.1].

So how He becomes parama, the Supreme? Because He is sac-cid-ananda-vigrahaḥ; [Bs. 5.1]. His body is spiritual, full of bliss and eternal. Therefore He is Supreme Lord. Anadi. So we have got experience that everything has got its cause. Suppose I am lord. But I have got some cause to become lord. Either my father was lord or I have accumulated some wealth, the government has recognized me as lord... Under certain condition, I have become lord. But He is adi. Adi means He is the origin. There is nothing beyond Him; therefore adi. Adi, anadi. Anadir adiḥ;. Everything has got a cause, but He has no cause. He is Lord, but there is no cause how He has become Lord. When I am lord, there is cause. I cannot become... Perhaps you know that in England, if somebody becomes very rich, he has to deposit some amount of money to the government, then government will award him the title "lord." And with that huge amount of money his family will be maintained, and the first son of the lord family, he will be declared as lord. In this way. So far I have heard. I do not know exactly. But this lord is made, recognized, by the government on deposition of some certain amount of money. The government recognizes, "Yes, this family may be recognized as lord family." They create. In England they create aristocracy. Similarly, when they were in India, they also created many aristocracies. So Krṣṇa is not a created, aristocratic lord. That we should know.

Anadir adir govindaḥ; [Bs. 5.1]. Govinda means... Go means three things. What is that? Go means the senses, and go means cow, and go means land. There are three meanings of go. So He gives pleasure to these three things. Wherever He is present, it becomes blissful, ananda. Anandamayo 'bhyasat (Vedanta-sutra 1.1.12). The Vedanta-sutra says, anandamaya, always full of... Krṣṇa, the reservoir of pleasure. So whenever He is present, in whichever land, in whichever country, in whichever planet He is present, it becomes full of bliss, ananda. Govinda. And He is playing just like cowherd boy, sixteen-year-boy and playing with cows. His father has got many cows, and He goes to the cows, pleasure trip with friends. That is Krṣṇa's business. He is not going to any office or any factory. You see? So goṣṭha. He goes, and His mother gives Him sufficient to eat. And after eating breakfast, with His friends and His flute and cows He goes outside for pleasure trip. That is Krṣṇa's business. Therefore He is Govinda. The cows, oh, as soon as they see Krṣṇa, they become... They lick up His face and body, and every cow has got a different name. As soon as He will call, the cow will come immediately and dropping milk. And those cows are also spiritual. Surabhi. It is described in the Brahma-saṁhita. Surabhir abhipalayantam [Bs. 5.29]. Surabhi. Surabhi cow means nonexhaustive. You can milk as much milk you want and as many times. In the material world the cow is limited. There is time that you can milk, morning and evening, and so much quantity, not more than that. But surabhir means you can milk those cows anytime you like and you can draw milk as many as you like, as much as you like. This is called surabhi. Surabhir... In the description of Brahma-saṁhita: cintamaṇi-prakara-sadmasu kalpa-vrkṣa-lakṣavrteṣu surabhir abhipalayantam [Bs. 5.29]. Surabhir abhipalayantam. So therefore He is Govinda. He gives... He is pleasure for everyone.

And indriya... Go means senses. We are seeking sense pleasure. Sense pleasure means reciprocation between the two. I want to see a beautiful girl. That means two. Or I want to see a beautiful boy. So that means two. So without two, there cannot be sense pleasure. I want to eat something palatable. There must be two. At least, the dish must be full of varieties. So impersonal, there is no pleasure, actual pleasure. So Krṣṇa, our relationship with Krṣṇa, our service with Krṣṇa, that is pleasure. Govinda. That is real sense pleasure. By seeing Krṣṇa, by tasting Krṣṇa, by smelling Krṣṇa, by touching Krṣṇa—everything, that is sense pleasure. That is our real sense pleasure. So He is Govinda and sarva-karaṇa-karaṇam [Bs. 5.1], the cause of all causes. Beyond Him, there is no other cause. This is the description Lord Caitanya gives, and we shall gradually discuss other points.

Any questions? (end)

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