engaged in the service of Krsna, we cannot be considered to be existing in material
nature. By virtue of spiritual consciousness, or Krsna consciousness, we transcend
the platform of material nature. It is a fact that Krsna, 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-caritamrta teaches that the spirit soul is immortal and that our activities in
the spiritual world are also immortal. The Mayavadis, who hold to the view that the
Absolute is impersonal and formless, contend that a realized soul has no need to
talk. However, the Vaisnavas, who are devotees of Krsna, contend that when one
reaches the stage of realization, he really begins to talk. ‘‘Previously we only talked
of nonsense,’’ the Vaisnava says. ‘“‘Now let us begin our real talks, talks of Krsna.”
The Mayavadis 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 we are. Ever silent meditation may be adequate
for a water pot, but not for us. Indeed, when one has realized he has so much to
say about Krsna, 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-caritamrta shows that there are many wonderful
things to discover by glorifying the Supreme.

In the beginning of Caitanya-caritamrta, Ktsnadasa Kaviraja Gosvami writes: “‘
offer my respects to my spiritual masters.’’ He uses the plural here to indicate the
disciplic succession. It is not that he offers obeisances to his spiritual master alone
but to the whole parampara, the chain of disciplic succession beginning with Lord
Krsna Himself. Thus the guru is addressed in the plural to show the author’s
highest respect for all the Vaisnavas. After offering obeisances to the disciplic
succession, the author pays obeisances to all other devotees, Godbrothers, the
expansions of Godhead and the first manifestation of Krgna’s energy. Lord Caitanya
Mahaprabhu (sometimes called Krsna Caitanya) is the embodiment of all of these;
He is God, guru, devotee and the expansion of God. As His associate, Nityananda,
He is the first manifestation of energy; as Advaita, He is an incarnation; as
Gadadhara, He is the internal potency; and as Srivasa, He is the marginal living
entity. Thus Krsna should not be thought of as being alone but should be considered
as eternally existing with all His manifestation, as described by Ramanujacarya. In
visistadvaita 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-caritamrta is not intended for the novice, for it is the post-
graduate study of spiritual knowledge. Ideally, one begins with Bhagavad-gita and
advances through Srimad-Bhagavatam to the Caitanya-caritamcta. Although all
these great scriptures are on the same absolute level, for the sake of comparative
study Caitanya-caritamrta is considered to be on the highest platform. Every verse
in it is perfectly composed. Indeed, Lord Caitanya and Nityananda are compared
