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opulence like the Lord, and (5) merging into the existence of the Lord, a devotee is satisfied being engaged in the transcendental loving service of the Lord, without any particular interest for any one of the above mentioned kinds of state of liberation. Specifically, a devotee is most averse to merging into the existence of the Lord, and becoming without any individual identity. A devotee considers oneness with the Lord as worse than hell, even though he may accept one of the other four kinds of liberation in consideration of being engaged in the service of the Lord. Of the two possibilities for merging in the Transcendence, namely, (1) becoming one with the Impersonal Brahman effulgence, and (2) becoming one with the Personality of Godhead, the latter is still more abominable to a devotee. The devotee has no other aspiration than to be always engaged in the transcendental loving service of the Lord. On hearing this, Lord Chaitanya informed Bhattacharya that there is another purport of the word  Mukti .  Muktipada  means directly the Personality of Godhead. That is to say, the Personality of Godhead has innumerable liberated souls engaged in His transcendental loving service, or He is the ultimate Resort for the ninth subject, called liberation. So, in either of the above mentioned import, Krishna becomes the ultimate Shelter. Sarvabhouma replied, "Inspite of such import, I prefer  Bhakti  to  Mukti . Although according to You, there are two kinds of imports of the word  Mukti , still, because this sound is equivocal, I shall prefer directly  Bhakti  to  Mukti  because by direct perception,  Mukti  refers to the context of becoming one with the Supreme. I therefore hate to utter the word  Mukti , and I feel enthusiastic in uttering the word  Bhakti ." At this, Lord Chaitanya laughed very loudly, and embraced the Bhattacharya with great love.
Thus the same Bhattacharya who took pleasure in explaining Mayavadi philosophy became a staunch devotee, so much so that he hated to utter the word  Mukti . This is only possible by the causeless mercy of Lord Sri Chaitanya, and by His Grace He can turn iron into gold, like a touchstone. After this incident, all persons marked a great change in the Bhattacharya and they concluded that this was possible only by the inconceivable power of Lord Chaitanya. And they took it for granted that Lord Chaitanya was none other than Lord Krishna Himself.