Caitanya Mahaprabhu’s Victory Over the Mayavadis at Benares

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Desiring to drown everyone in the flood of love of God, Lord Caitanya made a special effort to capture misinformed impersonalists.

 

In 1486 CE, Lord Krishna appeared in West Bengal as Sri Caitanya Mahaprabhu. Though Krishna Himself, Lord Caitanya comes in the mood of a fully Krishna conscious devotee and teaches us pure bhakti, the personal, loving, service relationship of the soul with the Supreme Lord. To awaken that relationship, Lord Caitanya recommended the singing of the holy names of God, especially the maha-mantra:

Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.

 

Caitanya Mahaprabhu and the many persons who joined Him sang and danced throughout West Bengal. The sweet mood of appreciation and revelry among a broad network of persons in the bhakti movement became so widely established during that time in India’s history that Mahaprabhu’s biographers compare what they experienced to a flood of love of God. True lovers of God were described as drowned in the love, while others floated.

 

Not surprisingly, other types of spiritualists stood aside to avoid the inundation. One particular group, the Mayavadis, remained quite dry, making them a special target of Lord Caitanya’s mercy.

 

 

Mayavada Philosophy Opposed to Bhakti

 

Pure love of God is rarely seen in the material world. Today, impersonal concepts usually influence spirituality. People are taught to contemplate spiritual energy with no form or personal identity. That is Mayavada philosophy. Caitanya Mahaprabhu taught that true love of God is found only in the personal relationship between the living entity and God, an eternally existing person. Caitanya Mahaprabhu considered the Mayavada philosophy a great obstacle to awakening that relationship.

 

The title of Srila Krishnadasa Kaviraja Goswami’s epic biography on Mahaprabhu Sri Caitanya Caritamrta translates as “the character of the eternal living force.” That spiritual force is not without identity, personal qualities, and characteristics. For example, sometimes Lord Caitanya is referred to as Gaurasundara (gaura, golden; sundara, beautiful) because His pure spiritual complexion is golden and very appealing. He was a learned teacher, and He had a loyal devotee wife and a very affectionate devotee mother. He was a scholar who was so popular that He gathered hundreds of followers everywhere He went to establish sankirtana, or public chanting of Krishna’s names. So He was never without personal characteristics. Nor were His followers. The Caitanya-caritamrta describes a kind of spiritual family tree with fascinating branches and sub-branches of inspiring, sometimes amusing, descriptions of the character and behavior of hundreds of pure devotees of Krishna who were special followers of Caitanya Mahaprabhu.

 

The Mayavadi philosophers, strict followers of Sankaracarya, prefer their spirituality sans descriptions and characteristics. As shown by his commentary on Vedanta-sutra, Sankaracarya interpreted the Vedas as saying that spirit is without form or personality. Caitanya Mahaprabhu argued that Sankaracarya misrepresented the clear meaning of Vedanta-sutra, written by Srila Vyasadeva. The Mayavadis are therefore misled. Srila Prabhupada explained that the word mayavadi is composed of two elements: maya, matter, and vadi, one who sticks to this principle. Mayavadis simply want to negate because they have no positive information.

 

Many contemporary or New Age spiritual sects similarly focus on “that which is not” (a literal translation of maya) as the basis of their belief system. They even chant the name of Krishna as a novel feature to help them establish a following. Srila Prabhupada described Mayavada philosophy as a covered form of atheism.

 

 

Mahaprabhu in Benares

 

For four nights, Lord Caitanya stayed in Benares at the house of a devotee named Tapana Misra, to whom He had awarded spiritual initiation in Bengal. Tapana Misra was delighted to have the Lord in his home, and during His stay many people became attracted to chanting with Him.

 

But Benares was filled with Mayavadis, and when they got word that Mahaprabhu was staying in their town, they badmouthed Him. The Mayavadis had little appreciation for the singing of the holy names of Krishna. Since Caitanya Mahaprabhu was a sannyasi like them, they considered His actions improper: “Although a sannyasi, He does not take interest in the study of Vedanta but instead always engages in chanting and dancing in sankirtana. This Caitanya Mahaprabhu is an illiterate sannyasi and therefore does not know His real function. Guided only by His sentiments, He wanders about in the company of other sentimentalists.” (Caitanya-caritamrta, adi-lila 7.41–42)

 

On hearing of these complaints, the Lord did not speak with the Mayavadi sannyasis or defend Himself.

 

On another occasion in Benares the Lord stayed at the house of Candrasekhara acarya, a devotee physician, but took His meals at the home of Tapana Misra, a clerk, thus flouting the rule that a sannyasi should eat only at the house of a brahmana. Simultaneously, when the Mayavadi sannyasis repeatedly invited Mahaprabhu to dine with them, He declined.

 

At Candrasekhara’s house the Lord instructed Sanatana Goswami, a highly qualified disciple, for two months on the details of Vaishnava philosophy and behavior. Sanatana became a great bhakti scholar and a leader in Caitanya Mahaprabhu’s movement.

 

Tapana Misra’s young son, later known as Raghunatha Bha††a Goswami, was another significant devotee of the Caitanya family tree. He served the Lord at their home by washing His dishes and massaging His legs. The boy became filled with love of Krishna and later in Vrindavan became a personal assistant to Rupa Goswami, Sanatana’s brother. All these devotees were highly elevated in Krishna bhakti.

 

While the Lord’s second blissful visit to Benares was very productive for the future of the Vaishnava tradition, there was an increase in unseemly rumors coming from the Mayavadi sannyasis. Tapana Misra and Candrasekhara were unhappy about this.

 

“How long can we tolerate the blasphemy of Your critics against Your conduct?” they asked Caitanya Mahaprabhu. “We should give up our lives rather than hear such blasphemy. We cannot tolerate such criticism, for this blasphemy breaks our hearts.” (Cc. adi 7.50–51)

 

Though Candrasekhara acarya and Tapana Misra were fully devoted to the Lord as their spiritual teacher, they were not competent enough to refute the arguments of the Mayavadis. They felt helpless to stop the intolerable pain they were feeling.

 

 

A Fortunate Coincidence

 

At that time a brahmana arrived to meet Lord Caitanya. The brahmana knew very well that Caitanya Mahaprabhu was the only Vaishnava sannyasi in Benares. He understood something about both parties. He fell at Mahaprabhu’s feet and begged Him to please come to have a meal in his home, where many Mayavada sannyasis would be in attendance.

 

Caitanya Mahaprabhu smiled. Through this invitation He could address the concerns of His devotees and make Himself available to interact with the Mayavadis. He accepted the brahmana’s request.

 

Srila Prabhupada explains that a Vaishnava acarya is very strict in his principles and will not meet with persons averse to understanding Krishna. An acarya can be as hard as a thunderbolt in his attitude toward such persons, yet sometimes he is as soft as a rose. In this instance Mahaprabhu exhibited His gentle nature by accepting an invitation to meet with persons who had no appreciation for Him.

 

The next day Mahaprabhu walked barefoot to the brahmana’s house. Traditionally, as a part of their renunciation, sannyasis would walk barefoot, and when they entered a home or a temple they would wash their feet. Caitanya Mahaprabhu washed His feet upon entering the brahmana’s home and then He sat down at the foot-washing place, which was considered unclean.

 

As described in the Caitanya caritamrta (adi-lila 7.60–61), “After sitting on the ground, Caitanya Mahaprabhu exhibited His mystic power by manifesting an effulgence as brilliant as the illumination of millions of suns. When the sannyasis saw the brilliant illumination of the body of Sri Caitanya Mahaprabhu, their minds were attracted, and they immediately gave up their sitting places and stood in respect.”

 

The sight of the purity and brilliance of Lord Caitanya changed the leader of the Mayavadi sannyasis, Prakasananda Sarasvati. When he saw Lord Caitanya sitting near the foot-washing area, he felt sorry. He supposed the Lord was aggrieved over something.

 

“Why are you lamenting?” he asked.

 

“I belong to a lower order of sannyasis,” Caitanya Mahaprabhu humbly replied. “Therefore I do not deserve to sit with you.”

 

Moved by the Lord’s meek posture and humble reply, Prakasananda Sarasvati caught the young sannyasi by the hand and pulled Him up to seat Him with great respect in the midst of the assembly.

 

 

The Lord’s Explanation

 

The Mayavadi sannyasis asked, “You belong to our Sankara-sampradaya and live in our village, Benares. Why then do You not associate with us? . . . You look as brilliant as if You were Narayana Himself. Will You kindly explain why You have adopted the behavior of lower-class people?” (Cc. adi 7.67, 70)

 

Mayavadis address each other as “Narayana” because they think they are all going to become Narayan a or merge into the energy of Narayana when they reach perfection. Seeing Caitanya Mahaprabhu’s gorgeous effulgence, they were astonished. Perhaps He had achieved their desired goal. They could not appreciate that the Supreme Personality of Godhead Narayana was in front of them. Lord Caitanya replied, “My spiritual master considered Me a fool. He told Me I am not qualified to study. He said to just chant Hare Krishna, which is the essence of the Vedas. He told me that simply by chanting the holy name of Krishna one can obtain freedom from material existence. Indeed, simply by chanting the Hare Krishna mantra one will be able to see the lotus feet of the Lord.” (Cc. adi 7.71–73, paraphrased)

 

The Hare Krishna maha-mantra is known as the great mantra for deliverance. Anyone who chants sincerely can get positive results. By chanting we become free from the miserable material misconceptions about ourselves and others that keep us bound to our karma in this world. The Lord then recited a verse often quoted by devotees of Krishna:

 

harer nama harer nama

harer namaiva kevalam

kalau nasty eva nasty eva

nasty eva gatir anyatha

 

“In this age of Kali there is no alternative, there is no alternative, there is no alternative for spiritual progress than to chant the holy name, the holy name, the holy name of the Lord.” (Brhan-naradiya Purana 3.8.126)

 

Caitanya Mahaprabhu explained that when He began chanting on the order of His spiritual master a peculiar thing happened to Him. Simply by His attentive chanting He felt a pure happiness that triggered a loss of His ordinary sense of self. He experienced feelings He had never felt before. He laughed, cried, and danced, and others thought something was seriously wrong with Him. When He finally collected His patience, He considered that perhaps the holy name was at fault for distracting Him from spiritual knowledge.

 

When He inquired from His spiritual master as to the nature of all of this, His spiritual master only smiled. He was greatly pleased with Him. He told Him that it is the nature of the Hare Krishna mahamantra that anyone who chants it develops loving ecstasy for Krishna.

 

Caitanya Mahaprabhu told the Mayavada sannyasis that His spiritual master had said to Him, “It is very good, my child, that You have attained the supreme goal of life by developing love of Godhead. Thus You have pleased Me very much, and I am very much obliged to You. My dear child, continue dancing, chanting, and performing sankirtana in association with devotees. Furthermore, go out and preach the value of chanting Krishna-nama [Krishna’s name], for by this process you will be able to deliver all fallen souls.” (Cc. adi 7.91–92)

 

 

The Actual Vedanta

 

The Lord’s explanation moved the Mayavadi sannyasis. They acknowledged that to achieve such wonderful love for God one must be very fortunate.

 

Still they asked, “There is no objection to Your being a great devotee of Lord Krishna; everyone is satisfied with this. But why do you avoid discussing the Vedanta-sutra? What is the fault in it?”

 

The Lord smiled slightly. “My dear sirs, if you don’t mind I will say something to you regarding Vedanta philosophy.”

 

Caitanya Mahaprabhu explained that Sripada Sankaracarya, the scriptural authority of the Mayavadis, gave indirect meanings to the statements of the Vedic literature. According to the direct meaning, the Absolute Truth is the Personality of Godhead, Sri Krishna.

 

Caitanya Mahaprabhu told them that Sankaracarya is respected as an incarnation of Lord Siva and his commentary on the Vedas, called Sariraka-bhasya, is very influential. But it was written as a compromise between theism and atheism. It does not represent the actual conclusion of Vedanta. It was originally written merely as a means to attract atheists to spiritual concepts.

 

“According to the direct understanding, the Absolute Truth is the Supreme Personality of Godhead, who has all spiritual potencies. No one can be equal to or greater than Him. Everything about the Supreme Personality of Godhead is spiritual, including His body, opulence, and paraphernalia. Mayavada philosophy, however, covering His spiritual opulence, advocates the theory of impersonalism.” (Cc. adi 7.111–112)

 

The Mayavadis became interested to hear more about the direct meaning of the Vedanta-sutra.

 

Lord Caitanya described for them the relationship of the living being with the Supreme Lord in three stages: sambandha, abhidheya, and prayojana. Sambandha-jnana means “knowledge of the whole relationship.” This is an understanding of four items: one’s self, the universe, God, and the relationship between these. Once this is clearly established, the next program is a course of action to act in that relationship. This is the stage called abhidheya, or devotional service to the Lord. After executing the prescribed duties of abhidheya, one achieves prayojana-siddhi, the fulfillment of the human mission: love of God. This fulfillment can be had by one who sincerely and attentively chants Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.

 

Lord Caitanya explained many details of this subject, and his fellow sannyasis became gentle and humble toward Him. After taking lunch with them, the Lord returned to His residence.

 

 

Applying Logic

 

Following this incident, the many Mayavadi sannyasis of Benares felt some of the symptoms of love of God. They began to visit Lord Caitanya and relish His association. The entire town began to praise Lord Caitanya and chant the holy names of the Lord.

 

Hearing of the arguments of Sri Caitanya Mahaprabhu and seeing His extraordinary victory, Candrasekhara, Tapana Misra, and Sanatana Goswami were extremely pleased. They were happy that their spiritual master had given a good lesson to the party of offenders they had found impossible to reason with.

 

In this way the impossible became possible: Sri Caitanya Mahaprabhu was able to turn the staunchly critical Mayavadi philosophers toward the path of love of Krishna. This event brings to mind Krishnadasa Kaviraja’s request to all logicians, impersonalists, and experts in philosophical debate:

“If you are indeed interested in logic and argument, kindly apply it to the mercy of Sri Caitanya Mahaprabhu. If you do so, you will find it to be strikingly wonderful.” (Cc. adi 8.15)

 

 

 

From Back to Godhead

By Karuna Dharini Devi Dasi

 

 

 

 

Espanol

 

Mahaprabhu en Benarés

 

Durante cuatro noches, el Señor Caitanya permaneció en Benarés en la casa de un devoto llamado Tapana Misra, a quien le había otorgado la iniciación espiritual en Bengala. Tapana Misra estaba encantado de tener al Señor en su casa, y durante Su estadía muchas personas se sintieron atraídas por cantar con Él.

 

Pero Benarés estaba lleno de Mayavadis, y cuando se enteraron de que Mahaprabhu se estaba quedando en su pueblo, lo insultaron. Los mayavadis apreciaban poco el canto de los santos nombres de Krishna. Como Caitanya Mahaprabhu era un sannyasi como ellos, consideraban inapropiadas Sus acciones: “Aunque es un sannyasi, no se interesa en el estudio del Vedanta, sino que siempre se dedica a cantar y bailar sankirtana. Este Caitanya Mahaprabhu es un sannyasi analfabeto y, por lo tanto, no conoce Su función real. Guiado únicamente por sus sentimientos, deambula en compañía de otros sentimentalistas “. (Caitanya-caritamrta, adi-lila 7.41–42)

 

Al escuchar estas quejas, el Señor no habló con los sannyasis mayavadis ni se defendió.

 

En otra ocasión, en Benarés, el Señor se quedó en la casa de Candrasekhara acarya, un médico devoto, pero tomó Sus comidas en la casa de Tapana Misra, un empleado, desobedeciendo así la regla de que un sannyasi debería comer solo en la casa de un brahmana. Simultáneamente, cuando los sannyasis mayavadis invitaron repetidamente a Mahaprabhu a cenar con ellos, él se negó.

 

En la casa de Candrasekhara, el Señor instruyó a Sanatana Goswami, un discípulo altamente calificado, durante dos meses sobre los detalles de la filosofía y el comportamiento Vaishnava. Sanatana se convirtió en un gran erudito del bhakti y líder en el movimiento de Caitanya Mahaprabhu.

 

El hijo pequeño de Tapana Misra, más tarde conocido como Raghunatha Bha †† a Goswami, fue otro devoto importante del árbol genealógico de Caitanya. Sirvió al Señor en su casa lavando Sus platos y masajeando Sus piernas. El niño se llenó de amor por Krishna y más tarde en Vrindavan se convirtió en asistente personal de Rupa Goswami, el hermano de Sanatana. Todos estos devotos estaban muy elevados en Krishna bhakti.

 

Si bien la segunda feliz visita del Señor a Benarés fue muy productiva para el futuro de la tradición vaisnava, hubo un aumento de rumores indecorosos provenientes de los sannyasis mayavadis. Tapana Misra y Candrasekhara estaban descontentos por esto.

 

“¿Hasta cuándo podemos tolerar la blasfemia de tus críticos contra tu conducta?” le preguntaron a Caitanya Mahaprabhu. “Deberíamos renunciar a nuestras vidas antes que escuchar tal blasfemia. No podemos tolerar tales críticas, porque esta blasfemia nos rompe el corazón ”. (Cc. Adi 7.50–51)

 

Aunque Candrasekhara acarya y Tapana Misra estaban completamente dedicados al Señor como su maestro espiritual, no eran lo suficientemente competentes para refutar los argumentos de los mayavadis. Se sentían impotentes para detener el intolerable dolor que estaban sintiendo.

 

Una coincidencia afortunada

 

En ese momento llegó un brahmana para encontrarse con el Señor Caitanya. El brahmana sabía muy bien que Caitanya Mahaprabhu era el único sannyasi vaisnava en Benarés. Entendió algo sobre ambas partes. Cayó a los pies de Mahaprabhu y le rogó que por favor viniera a comer a su casa, donde estarían presentes muchos sannyasis mayavada.

 

Caitanya Mahaprabhu sonrió. A través de esta invitación, Él pudo abordar las preocupaciones de Sus devotos y estar disponible para interactuar con los Mayavadis. Aceptó la solicitud del brahmana.

 

Srila Prabhupada explica que un acarya vaishnava es muy estricto en sus principios y no se encontrará con personas reacias a comprender a Krishna. Un acarya puede ser tan duro como un rayo en su actitud hacia esas personas, pero a veces es tan suave como una rosa. En este caso, Mahaprabhu mostró Su naturaleza amable al aceptar una invitación para reunirse con personas que no lo apreciaban.

 

Al día siguiente, Mahaprabhu caminó descalzo hasta la casa del brahmana. Tradicionalmente, como parte de su renuncia, los sannyasis caminaban descalzos y cuando entraban a una casa o templo se lavaban los pies. Caitanya Mahaprabhu se lavó los pies al entrar en la casa del brahmana y luego se sentó en el lugar para lavar los pies, que se consideraba inmundo.

 

Como se describe en el Caitanya caritamrta (adi-lila 7.60–61), “Después de sentarse en el suelo, Caitanya Mahaprabhu exhibió Su poder místico al manifestar una refulgencia tan brillante como la iluminación de millones de soles. Cuando los sannyasis vieron la brillante iluminación del cuerpo de Sri Caitanya Mahaprabhu, sus mentes se sintieron atraídas e inmediatamente abandonaron sus lugares para sentarse y se mantuvieron respetuosos ”.

 

La visión de la pureza y el brillo del Señor Caitanya cambió al líder de los sannyasis Mayavadi, Prakasananda Sarasvati. Cuando vio al Señor Caitanya sentado cerca del área de lavado de pies, sintió pena. Supuso que el Señor estaba agraviado por algo.

 

“¿Por qué te lamentas?” preguntó.

 

“Pertenezco a un orden inferior de sannyasis”, respondió humildemente Caitanya Mahaprabhu. “Por lo tanto, no merezco sentarme contigo”.

 

Conmovido por la postura mansa del Señor y la respuesta humilde, Prakasananda Sarasvati tomó al joven sannyasi de la mano y lo levantó para sentarlo con gran respeto en medio de la asamblea.

 

 

La explicación del Señor

 

Los sannyasis mayavadi preguntaron: “Perteneces a nuestro Sankara-sampradaya y vives en nuestro pueblo, Benares. Entonces, ¿por qué no te asocias con nosotros? . . . Te ves tan brillante como si fueras el mismo Narayana. ¿Podría explicarme amablemente por qué ha adoptado el comportamiento de la gente de clase baja? ” (Cc. Adi 7,67, 70)

 

Los mayavadis se refieren entre sí como “Narayana” porque piensan que todos se convertirán en Narayan a o se fusionarán con la energía de Narayana cuando alcancen la perfección. Al ver la magnífica refulgencia de Caitanya Mahaprabhu, se asombraron. Quizás había logrado la meta deseada. No pudieron apreciar que la Suprema Personalidad de Dios Narayana estaba frente a ellos. El Señor Caitanya respondió: “Mi maestro espiritual me consideraba un tonto. Me dijo que no estoy calificado para estudiar. Dijo que simplemente cantara Hare Krishna, que es la esencia de los Vedas. Me dijo que simplemente cantando el santo nombre de Krishna uno puede liberarse de la existencia material. De hecho, con solo cantar el mantra Hare Krishna, uno podrá ver los pies de loto del Señor ”. (Cc. Adi 7.71–73, parafraseado)

 

El maha-mantra Hare Krishna se conoce como el gran mantra para la liberación. Cualquiera que cante con sinceridad puede obtener resultados positivos. Al cantar nos liberamos de los miserables conceptos erróneos materiales sobre nosotros mismos y los demás que nos mantienen atados a nuestro karma en este mundo. Luego, el Señor recitó un verso que los devotos de Krishna suelen citar:

 

harer nama harer nama

harer namaiva kevalam

kalau desagradable eva desagradable eva

desagradable eva gatir anyatha

 

“En esta era de Kali no hay alternativa, no hay alternativa, no hay alternativa para el progreso espiritual que cantar el santo nombre, el santo nombre, el santo nombre del Señor”. (Brhan-naradiya Purana 3.8.126)

Caitanya Mahaprabhu explicó que cuando comenzó a cantar por orden de Su maestro espiritual le sucedió algo peculiar. Simplemente por su canto atento, sintió una felicidad pura que provocó la pérdida de su sentido ordinario de sí mismo. Experimentó sentimientos que nunca antes había sentido. Él se rió, lloró y bailó, y otros pensaron que algo andaba muy mal con Él. Cuando finalmente reunió Su paciencia, consideró que tal vez el santo nombre tenía la culpa de distraerlo del conocimiento espiritual.

 

Cuando le preguntó a su maestro espiritual sobre la naturaleza de todo esto, su maestro espiritual se limitó a sonreír. Estaba muy complacido con él. Le dijo que es la naturaleza del mahamantra Hare Krishna que cualquiera que lo cante desarrolle un éxtasis amoroso por Krishna.

 

Caitanya Mahaprabhu le dijo a los sannyasis mayavada que Su maestro espiritual le había dicho: “Es muy bueno, hijo mío, que hayas alcanzado la meta suprema de la vida al desarrollar el amor por Dios. Por eso me has complacido mucho y yo te estoy muy agradecido. Mi querido hijo, continúa bailando, cantando y realizando sankirtana en asociación con los devotos. Además, sal y predica el valor de cantar Krishna-nama [el nombre de Krishna], porque mediante este proceso podrás liberar a todas las almas caídas “. (Cc. Adi 7.91–92)

 

 

El Vedanta real

 

La explicación del Señor conmovió a los sannyasis mayavadi. Reconocieron que para lograr un amor tan maravilloso por Dios uno debe ser muy afortunado.

 

Aun así, preguntaron: “No hay ninguna objeción a que seas un gran devoto del Señor Krishna; todos están satisfechos con esto. Pero, ¿por qué evita hablar del Vedanta-sutra? ¿Cuál es la falla? “

 

El Señor sonrió levemente. “Mis queridos señores, si no les importa, les diré algo sobre la filosofía Vedanta”.

 

Caitanya Mahaprabhu explicó que Sripada Sankaracarya, la autoridad escritural de los Mayavadis, dio significados indirectos a las declaraciones de la literatura védica. Según el significado directo, la Verdad Absoluta es la Personalidad de Dios, Sri Krishna.

 

Caitanya Mahaprabhu les dijo que Sankaracarya es respetado como una encarnación del Señor Siva y su comentario sobre los Vedas, llamado Sariraka-bhasya, es muy influyente. Pero fue escrito como un compromiso entre el teísmo y el ateísmo. No representa la conclusión real del Vedanta. Originalmente fue escrito simplemente como un medio para atraer a los ateos a los conceptos espirituales.

 

“Según el entendimiento directo, la Verdad Absoluta es la Suprema Personalidad de Dios, que tiene todas las potencias espirituales. Nadie puede ser igual o mayor que Él. Todo lo relacionado con la Suprema Personalidad de Dios es espiritual, incluido Su cuerpo, opulencia y parafernalia. Sin embargo, la filosofía mayavada, que cubre Su opulencia espiritual, aboga por la teoría del impersonalismo “. (Cc. Adi 7.111–112)

 

Los mayavadis se interesaron por escuchar más sobre el significado directo del Vedanta-sutra.

 

El Señor Caitanya les describió la relación del ser viviente con el Señor Supremo en tres etapas: sambandha, abhidheya y prayojana. Sambandha-jnana significa “conocimiento de toda la relación”. Esta es una comprensión de cuatro elementos: uno mismo, el universo, Dios y la relación entre estos. Una vez que esto esté claramente establecido, el próximo programa es un curso de acción para actuar en esa relación. Esta es la etapa llamada abhidheya o servicio devocional al Señor. Después de ejecutar los deberes prescritos de abhidheya, uno logra prayojana-siddhi, el cumplimiento de la misión humana: el amor de Dios. Este cumplimiento puede ser obtenido por quien canta con sinceridad y atención Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare.

 

El Señor Caitanya explicó muchos detalles de este tema, y ​​sus compañeros sannyasis se volvieron gentiles y humildes con Él. Después de almorzar con ellos, el Señor regresó a Su residencia.

 

 

Aplicar la lógica

 

Después de este incidente, los muchos sannyasis mayavadis de Benarés sintieron algunos de los síntomas del amor de Dios. Comenzaron a visitar al Señor Caitanya y a disfrutar de Su asociación. Todo el pueblo comenzó a alabar al Señor Caitanya y a cantar los santos nombres del Señor.

 

Al escuchar los argumentos de Sri Caitanya Mahaprabhu y ver Su extraordinaria victoria, Candrasekhara, Tapana Misra y Sanatana Goswami se sintieron sumamente complacidos. Estaban felices de que su maestro espiritual hubiera dado una buena lección al grupo de delincuentes con los que les era imposible razonar.

 

De esta manera, lo imposible se hizo posible: Sri Caitanya Mahaprabhu pudo encaminar a los filósofos mayavadi, que eran acérrimos críticos, hacia el sendero del amor por Krishna. Este evento recuerda la solicitud de Krishnadasa Kaviraja a todos los lógicos, impersonalistas y expertos en el debate filosófico:

“Si de verdad estás interesado en la lógica y el argumento, aplícalo amablemente a la misericordia de Sri Caitanya Mahaprabhu. Si lo hace, lo encontrará sorprendentemente maravilloso “. (Cc. Adi 8.15)

 

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