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engaged in the service of Kṛṣṇa, we cannot be considered to be existing in material nature. By virtue of spiritual consciousness, or Kṛṣṇa consciousness, we transcend the platform of material nature. It is a fact that Kṛṣṇa, His expansions and His devotees—that is, those who work for Him—are not in material nature, although people with a poor fund of knowledge think that they are.
Caitanya-caritāmṛta  teaches that the spirit soul is immortal and that our activities in the spiritual world are also immortal. The Māyāvādīs, who hold to the view that the Absolute is impersonal and formless, contend that a realized soul has no need to talk. However, the Vaiṣṇavas, who are devotees of Kṛṣṇa, contend that when one reaches the stage of realization, he really begins to talk. “Previously we only talked of nonsense,” the Vaiṣṇava says. “Now let us begin our real talks, talks of Kṛṣṇa.” The Māyāvādīs are also fond of using the example of the water pot, maintaining that when a pot is not filled with water it makes a sound, but that when it is filled it makes no sound. But are we waterpots? How can we be compared to them? A good analogy utilizes as many similarities between two objects as possible. A water pot is not an active living force, but it is a silent meditation that may be adequate for a water pot, but not for us. Indeed, when one has realized he has so much to say about Kṛṣṇa, twenty-four hours in a day is not sufficient. It is the fool who is celebrated as long as he does not speak, for when he breaks his silence his lack of knowledge is exposed.  Caitanya-caritāmṛta  shows that there are many wonderful things to discover by glorifying the Supreme.
In the beginning of  Caitanya-caritāmṛta , Kṛṣṇadāsa Kavirāja Gosvāmī writes: “I offer my respects to my spiritual masters.” He uses the plural here to indicate the disciplinary succession. It is not that he offers obeisances to his spiritual master alone but to the whole  paramparā , the chain of disciplinary succession beginning with Lord Kṛṣṇa Himself. Thus the  guru  is addressed in the plural to show the author’s highest respect for all the Vaiṣṇavas. After offering obeisances to the disciplinary succession, the author pays obeisances to all other devotees, Godbrothers, the expansions of Godhead and the first manifestation of Kṛṣṇa’s energy. Lord Caitanya Mahāprabhu (sometimes called Kṛṣṇa Caitanya) is the embodiment of all of these; He is God,  guru , devotee and the expansion of God. As His associate, Nityānanda, He is the first manifestation of energy; as Advaita, He is an incarnation; as Gadādhara, He is the internal potency; and as Śrīvāsa, He is the marginal living entity. Thus Kṛṣṇa should not be thought of as being alone but should be considered as eternally existing with all His manifestation, as described by Rāmānujācārya. In  viśiṣṭādvaita  philosophy, God’s energies, expansions and incarnations are considered to be oneness in diversity. In other words, God is not separate from all of these; everything together is God.
Actually  Caitanya-caritāmṛta  is not intended for the novice, for it is the post-graduate study of spiritual knowledge. Ideally, one begins with  Bhagavad-gītā  and advances through  Śrīmad-Bhāgavatam  to the  Caitanya-caritāmṛta . Although all these great scriptures are on the same absolute level, for the sake of comparative study  Caitanya-caritāmṛta  is considered to be on the highest platform. Every verse in it is perfectly composed. Indeed, Lord Caitanya and Nityānanda are compared