cid-Änanda — teá¹…ho, tÄá¹…ra sthÄna, parivÄra
tÄá¹…re kahe — prÄká¹›ta-sattvera vikÄra
cit-Änanda - spiritual bliss; teá¹…ho - He is personally; tÄá¹…ra - His; sthÄna - abode; parivÄra - entourage; tÄá¹…re - unto Him; kahe - someone says; prÄká¹›ta - material; sattvera - goodness; vikÄra - transformation.
“The Supreme Personality of Godhead is full of spiritual potencies. Therefore His body, name, fame and entourage are all spiritual. The MÄyÄvÄdÄ« philosopher, due to ignorance, says that these are all merely transformations of the material mode of goodness.
In the Seventh chapter of the Bhagavad-gÄ«tÄ the Supreme Personality of Godhead has classified His energies in two distinct divisions — namely, prÄká¹›ta and aprÄká¹›ta, or parÄ-praká¹›ti and aparÄ-praká¹›ti. In the Viṣṇu PurÄṇa the same distinction is made. The MÄyÄvÄdÄ« philosophers cannot understand these two praká¹›tis, or natures — material and spiritual — but one who is actually intelligent can understand them. Considering the many varieties and activities in material nature, why should the MÄyÄvÄdÄ« philosophers deny the spiritual varieties of the spiritual world? The BhÄgavatam (10.2.32) says:
ye ’nye ’ravindÄká¹£a vimukta-mÄninas
tvayy asta-bhÄvÄd aviÅ›uddha-buddhayaḥ
The intelligence of those who think themselves liberated but have no information of the spiritual world is not yet clear. In this verse the term aviÅ›uddha-buddhayaḥ refers to unclean intelligence. Due to unclean intelligence or a poor fund of knowledge, the MÄyÄvÄdÄ« philosophers cannot understand the distinction between material and spiritual varieties; therefore they cannot even think of spiritual varieties because they take it for granted that all variety is material.
ÅšrÄ« Caitanya MahÄprabhu, therefore, explains in this verse that Kṛṣṇa — the Supreme Personality of Godhead, or the Absolute Truth — has a spiritual body that is distinct from material bodies, and thus His name, abode, entourage and qualities are all spiritual. The material mode of goodness has nothing to do with spiritual varieties. MÄyÄvÄdÄ« philosophers, however, cannot clearly understand spiritual varieties; therefore they imagine a negation of the material world to be the spiritual world. The material qualities of goodness, passion and ignorance cannot act in the spiritual world, which is therefore called nirguṇa, as clearly indicated in the Bhagavad-gÄ«tÄ (trai-guṇya-viá¹£ayÄ vedÄ nistrai-guṇyo bhavÄrjuna). The material world is a manifestation of the three modes of material nature, but one has to become free from these modes to come to the spiritual world, where their influence is completely absent. Now Lord ÅšrÄ« Caitanya MahÄprabhu will disassociate Lord Åšiva from MÄyÄvÄda philosophy in the following verse.
