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Pradyumna: Translation: "Spiritually there are no differences between these five tattvas, for on the transcendental platform everything is absolute. Yet there are also varieties in the spiritual world, and in order to taste these spiritual varieties one should distinguish between them." [Cc. Adi 7.5]
Prabhupada: Panca-tattva. The Absolute Truth is divided into five subject matter of relishing transcendental mellow. Advaya-jnana, without any difference. Vadanti tat tattva-vidas tattvam yaj jnanam advayam: [SB 1.2.11] Asolute Truth is one, but still, there are varieties, transcendental varieties. Just like Brahman, impersonal Brahman; and Paramatma, localized aspect of the Supreme Lord, Paramatma; and Bhagavan, the Supreme Personality of Godhead -- they are one. There is no difference. Brahman is not different from Bhagavan, and Bhagavan is not different from Brahman. Bhagavan is addressed by Arjuna as Parabrahman. Brahman realization, gradually... First realization: impersonal Brahman; then localized Brahman; then personal Brahman. The personal Brahman is called Parabrahman, the Supreme Brahman. Impersonal Brahman is the beginning of realization of the Absolute Truth. That is not final. Therefore those who are satisfied with impersonal Brahman, their knowledge is not perfect. Ye 'nye 'ravindaksa vimukta-maninas tvayy asta-bhavad avisuddha-buddhayah [SB 10.2.32]. The realization of the Absolute Truth is the platform of visuddha-sattva. So unless one comes to the platform of personal realization of the Lord, one is supposed to be avisuddha-buddhi: intelligence is not yet perfectly pure. So here it is said, eka-vastu. So far the substance is concerned, that is eka-vastu. Just like in logical categories the substance is there, and there are many categories. Take for example that the Absolute Truth is one, but there are categories: "This is sakti-tattva; this is prakasa-tattva; this is incarnation tattva; this is marginal potency; this is external potency." Parasya saktir vividhaiva sruyate [Cc. Madhya 13.65, purport]. There are many multipotencies. Because the original is Absolute Truth, in one sense everyone is in the same absolute platform. In the Srimad-Bhagavatam there is a verse, idam hi visvam bhagavan ivetarah: "This visva, the whole cosmic manifestation, is Bhagavan, the Supreme Personality of Godhead." Just like Krsna manifested His universal form. So every part and parcel is Bhagavan, but still, it is different. This is the philosophy of Caitanya Mahaprabhu's acintya-bhedabheda: simultaneously one and different, inconceivable. We cannot conceive at the present moment how one thing can be the same, at the same time different; therefore it is called acintya, inconceivable. But bhedabheda... Just like we are -- everything -- you study. It is acintya-bhedabheda, one and different. Take for example your own body and you, soul. The soul is different from the body. Dehino 'smin yatha dehe kaumaram yauvanam jara [Bg. 2.13]. The dehi, the soul, is within the body. The body is not the soul. So this is different. Soul is different from the body. We have studied. But in another sense, soul is not different from the body, another sense. How? Because the body, the material body, is also coming from the same source, and the spiritual soul is coming from the same source, Krsna. Krsna says, apareyam. Krsna said, bhumir apo 'nalo vayuh kham mano buddhir eva [Bg. 7.4]. "These material elements, they are My bhinna prakrtir astadha, eight kinds of separated energy." Even though it is separated energy, it is the energy of the Supreme Lord. We have discussed many times. Just like the fire and the heat and light. Light is separated from the fire, heat is separated from the fire, but at the same time, heat and light is not different from the fire. This is to be understood. This is called simultaneously one and different, inconceivable. So Mayavadi philosophers, they take one side only, that it is one. They do not understand what is the difference, what is the different taste, varieties. They cannot understand the varieties, unity in diversity. They cannot understand. Just like sugar and milk -- you prepare so many sweetmeats: "This is rasagulla, this is sandesa, this is burfi, this is this, this is that." Hundreds of preparation you can... But what is that? That sugar and milk. So similarly, variety is the mother of enjoyment. The Mayavadi philosophers, they cannot understand. Therefore they have been described in the Bhagavata, vimukta-maninah, avisuddha-buddhayah [SB 10.2.32]. They are thinking that now they have become one with the Supreme, Narayana. They address between themselves, "Namo narayana," that "Everyone has become Narayana." This is their... "Everyone is Narayana," that's all right, but still, different. That distinction is made by the Vaisnavas. The same example: The different energies, material energy and spiritual energy, they are different. One is superior, one is inferior. But when you go to the central point from where all energies are coming... Yato va imani bhutani jayante. This is the Vedic injunction, "From where everything is emanating." agnir mahi gaganam ambu marud disas ca kalas tathatma-manasiti jagat-trayani yasmad bhavanti vibhavanti visanti yam ca govindam adi-purusam tam aham bhajami Agni is coming from Krsna. Mahi, the earth, it is coming from Krsna. Agni, mahi, gagana, the sky, it is coming from Krsna. Ambu, water, is coming from Krsna. Agni mahi gaganam ambu... Marut, air, is coming from Krsna. Because it is coming from Krsna, it is not different from Krsna. Everything is Krsna. But when you taste the air breezing and the water and the earth and the fire, you cannot say, "Because the air is coming from Krsna and water is coming from Krsna, so either I may be in the air or in the sea, it is all the same." We are living in air, but if I think that air and the water is the same, I jump over the ocean, that is not very good idea. But actually, air is also Krsna, water is also Krsna, earth is also Krsna, fire is also Krsna, because they are all Krsna's energy. |
So in this way, if we try to understand that Panca-tattva, sri-krsna-caitanya prabhu-nityananda, sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda..
radha-krsna-pranaya-vikrtir hladini-saktir asmad
ekatmanav api bhuvi pura deha-bhedam gatau tau
caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam...
[Cc. Adi 1.5]
Radha-Krsna... Krsna is the Supreme. When Krsna wants to enjoy... The enjoyer... Bhoktaram yajna-tapasam sarva-loka-mahesvaram [Bg. 5.29]. He's enjoyer. So when He wants to enjoy, that is not material enjoyment. That is spiritual, superior energy, not material energy. Because Krsna is the supreme, therefore He enjoys the superior energy. So Krsna's... The Radha-Krsna lila is not material. One who understands Radha-Krsna lila as material, they are misled. Krsna cannot enjoy anything material. He's supreme pleasure... If you say that "We are seeing daily that you are offering prasada, the vegetable, rice. They are all material," no, they are not material. This is real understanding. How it is not material? That is acintya, inconceivable. Krsna can turn material into spiritual and spiritual into material. That is Krsna's inconceivable power, acintya-sakti. Unless you accept acintya-sakti of Krsna, you cannot understand Krsna. Acintya-sakti.
So this is simultaneously one and different. This acintya-bhedabheda-tattva you'll find everywhere in Vaisnava philosophy. Similarly, here the author of Caitanya-caritamrta is trying to explain that panca-tattva eka-vastu, they are one Krsna, but asvada, taste... Akhila-rasamrta-sindhu. Krsna is the ocean of all pleasure, reservoir of all pleasure. There are different types of pleasure. Just like pleasure like master and the servant. The master is also pleased by the service of the servant, and the servant is pleased by rendering service to the master. This is taste. Husband and wife: Husband is pleased having a wife, wife is pleased having... These are the different tastes: between master and servant, between friend and friend, between father and son, mother and son, between the lover and the beloved. These are different tastes. So this taste is required, transcendental mellow. The Mayavadi philosophers, they cannot understand this taste. They think everything is one. And in the material world also, we accept, "Variety is the mother of enjoyment." Without varieties, although everything is spiritual... In Vrndavana everything is spiritual. Gauda-mandala-bhumi, yeba jane cintamani. Just like this place, Gauda-mandala-bhumi, Sri Caitanya Mahaprabhu's place of pastimes, and the Vrndavana-dhama, the place of pastimes of Lord Krsna, they are one and the same. Therefore Narottama dasa Thakura says that gauda-mandala-bhumi, yeba jane cintamani, ta 'ra haya vraja-bhumi vasa. These are the theses given by great acaryas.
So we should not consider that Nityananda is different from Krsna, Sri Caitanya Mahaprabhu, or Advaita Prabhu is different from Sri Caitanya Mahaprabhu. But at the same time, They are different. This is inconceivable, a taste. If you worship Nityananda Prabhu, it is as good as to worship Sri Caitanya Mahaprabhu. The best thing is... Because Sri Caitanya Mahaprabhu appeared in His five different features, therefore the acaryas, they worship all of them at a time. That is our prayer:
sri-krsna-caitanya prabhu-nityananda
sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda
[I offer my obeisances to Sri Krsna Caitanya, Prabhu Nityananda, Sri Advaita, Gadadhara, Srivasa and all others in the line of devotion.]
This is the varieties, transcendental varieties, different tastes. Nityananda Prabhu is guru-tattva, and Caitanya Mahaprabhu is sevya-tattva. The guru is teaching, Nityananda Prabhu is teaching how to worship Sri Caitanya Mahaprabhu.
bhaja gauranga kaha gauranga laha gaurangera name
ye jana gauranga bhaje sei amara prana re (?)
This is Nityananda Prabhu's business. Narottama dasa Thakura says that gaurangera balite habe, pulaka sarire, hari hari balite, nayane ba'be nira. Gauranga. So to become immediately in ecstasy of transcendental love, if we chant this sri-krsna-caitanya prabhu-nityananda, it is easier. There is no offense in chanting this Panca-tattva, but there is offense if you do not properly chant Hare Krsna mantra. There are ten kinds of offenses, you know. But in chanting sri-krsna-caitanya prabhu-nityananda, there is no aparadha. You chant in any way; you'll get the result. This is the difference, taste. This is variety. Although there is no difference by chanting sri-krsna-caitanya prabhu-nityananda and Hare Krsna mantra, maha-mantra, but still by chanting this Panca-tattva, you'll get immediately, quickly, result. Therefore our process is to chant the holy names of the Panca-tattva and then we chant Hare Krsna maha-mantra. That is perfect. And neither mixing. The mixing taste is called rasabhasa. Rasabhasa. And we don't manufacture anything. Just follow. We disagree with the persons who chant that bhaja nitai-gaura radhe-syama. No. We must follow strictly. Mahajano yena gatah sa panthah [Cc. Madhya 17.186]. We cannot manufacture simply for some worldly cheap reputation and prestige. If we manufacture something, that will not help us. We must follow. Mahajano yena. Dharmasya tattvam nihitam guhayam mahajano yena gatah sa panthah. We must follow the mahajanas. So you'll find in the Caitanya-caritamrta, the Kaviraja Gosvami, in every chapter he begins, sri-krsna-caitanya prabhu-nityananda, jaya advaita..., gaura-bhakta-vrnda. This is the process.
So we may read herewith one commentary by my Guru Maharaja Bhaktisiddhanta Sarasvati Thakura. "In his Anubhasya commentary Sri Bhaktisiddhanta Sarasvati Thakura describes the Panca-tattva as follows: The supreme energetic, the Personality of Godhead, manifesting in five kinds of pastimes, appears as the Panca-tattva. Actually there is no difference between them because they are situated on the absolute platform, but they manifest different spiritual varieties as a challenge to impersonalists to taste different kinds of spiritual humors, rasas..." Because they do not accept the different tastes. The Mayavada philosophy and Vaisnava philosophy, the only difference is... Although the aim is one, Absolute Truth, but the difference is that they do not accept varieties, varieties of taste. Therefore they fall down. It is not our version, but it is stated in the Vedic literature, aruhya krcchrena param padam tatah patanty adho 'nadrta-yusmad-anghrayah: [SB 10.2.32] "By severe penance and austerities, these Mayavadis, they go up to the Brahman effulgence, but from there they fall down, fall down." Because for want of varieties. You cannot live without varieties. Anandamayo 'bhyasat: "The Absolute Truth is anandamayo by nature," abhyasat. There are the interpretation of the Mayavadis of this Vedanta-sutra, anandamayo 'bhyasat (Vedanta-sutra 1.1.12). But we see that the Supreme Absolute Person is anandamaya. Krsna, you'll never see without ananda. He is, I mean to say, taking care of the cows, He's dancing with the gopis, He's playing with His cowherd boys. Anandamaya. These are ananda maya. These are the varieties.
The Mayavadi philosophers, they cannot understand; therefore they think that "This Krsna-lila is maya." Therefore we call them Mayavadi. Everything... Maya maya, neti neti. They take Krsna also as maya; therefore they are called Mayavadis. Because a living entity comes in this material world accepting this material body, similarly, when Krsna comes, they think that He has also a material body. This is Mayavadi. Krsna has no such thing. Therefore you'll find in Dr. Radhakrishnan's book, when Krsna says, man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65], he says, "Not to the Krsna person, but the Absolute which is within the Krsna." He does not know that Krsna is not different from His body. That he does not know. Krsna is absolute. Sambhavamy atma-mayaya [Bg. 4.6].
yada yada hi dharmasya
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham
[Bg. 4.7]
Sambhavamy atma-mayaya [Bg. 4.6]. He does not accept this mayic body. Etad isanam isasya. That is the, I mean to say, power, omnipotency of Krsna. Even He accepts this material body, it does not mean that He is material. Just like we see the Deity, the Deity, Radha-Krsna Deity, in our front. Everyone will say, "Oh, this is a Deity made of brass, material." But no, it is not material. You have to study in that way. Arcye visnu sila-dhir gurusu nara-matih. These are naraki buddhi. Vaisnave jati-buddhih. The Deity as material, siladhih, considering as metal or stone or wood, and gurusu nara-matih, and guru as ordinary human being. Vaisnave jati-buddhih: a Vaisnava, to consider, "Here is American Vaisnava and here is a brahmana vaisnava." No, Vaisnava is Vaisnava. This is absolute. Gurusu nara-matih. Guru, although he is appearing like human being, he should not be considered. Acaryam mam vijaniyan navamanyeta karhicit [SB 11.17.27]. These are the injunction of the sastras. Suppose we are worshiping here. The Mayavadi will say, "They are worshiping a brass, metal Deity." So are we so fools that we are spending so much money for worshiping a lump of metal? That they do not know. This is acintya-bhedabheda. And fact is that. Krsna is omnipotent. He can accept your service in any way, as He likes. This is called arca-vigraha. As Krsna's avatara is there, here is also another avatara, arca-vigraha. He is so kind. You cannot see Krsna, you cannot touch Krsna at the present moment, but Krsna is so kind that He appears before you as you can touch, you can dress, you can offer your respect, you can see. That is Krsna's mercy. But don't think that Krsna has become metal. No. And even if He becomes metal, there is no difference. And what is this metal? That is Krsna's energy. We have to understand in that way.
So this acintya-bhedabheda-tattva... Panca-tattva-eka-vastu, nahi kichu bheda rasa asvadite. Rasa asvadite, the mellows, transcendental mellows. So these chapters of Caitanya-caritamrta are very... These are postgraduate study. You have to read it very carefully and as they are described. We have tried to describe them as far as possible for being understood by us, but we should be very careful.
sri-krsna-caitanya prabhu-nityananda
sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda
[I offer my obeisances to Sri Krsna Caitanya, Prabhu Nityananda, Sri Advaita, Gadadhara, Srivasa and all others in the line of devotion.]
Thank you very much. (end)
>>> Ref. VedaBase => Sri Caitanya-caritamrta, Adi-lila 7.5 -- Mayapur, March 7, 1974
© 2001 The Bhaktivedanta Book Trust International.
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