end of material existence, at the point where one gives up all material attachment.
In Bhagavad-gita Krsna began His teachings by distinguishing the soul from matter
and in the Eighteenth Chapter concluded at the point where the soul surrenders to
Him in devotion. The Mayavadis would have all talk cease there, but at that point
the real discussion only begins. It is the VedGnta-siitra which begins: athato brahma-
jijfasa: “Now let us begin to inquire about the Supreme Absolute Truth.” Ripa
Gosvami thus praises Caitanya as the most munificent incarnation of all, for He gives
the greatest gift by indicating the highest form of devotional service. In other words,
He answers the most important inquiries that anyone can make.

There are different stages of devotional service and God realization. Strictly
speaking, anyone who accepts the existence of God is situated in devotional
service. To acknowledge that God is great is something, but not much. Caitanya,
preaching as an Gca@rya, a great teacher, taught that we can enter into a relationship
with God and actually become God’s friend. In Bhagavad-gita Krsna showed Arjuna
His universal form because Arjuna was His “‘very dear friend.’’ Upon seeing Krsna as
the Lord of the universes, however, Arjuna actually asked Krsna to forgive the
familiarity of his friendship. Caitanya goes beyond this point. Through Lord
Caitanya we can become friends with Krsna, and there is no limit to this friendship.
We can become friends of Krsna not in awe or adoration but in complete freedom.
We can even relate to God as His father. This is not only the philosophy of Caitanya-
caritamcta but of $rimad-Bhagavatam as well. There are no other literatures in
the world in which God is treated as the son of a devotee. Usually God is seen as
the almighty Father who supplies the demands of His sons. The great devotees,
however, sometimes treat God as a son in their execution of devotional service.
The son demands, and the father supplies, and in supplying Krsna the devotee
becomes like a father. Instead of taking from God, we give to God. It was in this
relationship that Krsna’s mother, Yasoda, told the Lord, ‘‘Here, eat this or You'll
die. Eat nicely.” In this way Krsna, although the proprietor of everything, depends
on the mercy of His devotee. This is a uniquely high level of friendship in which the
devotee actually believes himself to be the father of Krsna.

However, Lord Caitanya’s greatest gift was His teaching that Krsna can be actually
treated as one’s lover. In this relationship the Lord is so much attached that He
expresses His inability to reciprocate. Krsna was so obliged to the gopis, the cowherd
girls of Vrndavana, that He felt unable to return their love. ‘| cannot repay your
love,”’ He told them. “I have no more assets to return.”’ Thus devotional service is
performed on this excellent platform, and knowledge of the devotee’s relationship
to Krsna as lover and beloved was given by Caitanya Mahaprabhu. It was never
given by any previous incarnation or Gca@rya. Thus Ripa Gosvami wrote of Caitanya:
“Devotional service itself is the highest platform, the glorious platform which You
have contributed. You are Krsna in a yellow complexion, and You are Sactnandana,
the son of mother Sact. Those who hear Caitanya-caritamrta will keep You in their
hearts. It will be easy to understand Krsna through You.” Thus Caitanya Mahaprabhu
came to deliver Krsna. His method of deliverance was not meditation, fruitive
activities or scriptural study, but love.
