106 Sri-Caitanya-carita mrta
than the greatest and smaller than the smallest. He is smaller than the smallest in
the form of the living entities and greater than the greatest in His form of Krsna. If
there were no one to control, there would be no meaning to the conception of the
supreme controller (isvara), just as there is no meaning to a king without his subjects.
If all the subjects became king, there would be no distinction between the king and
an ordinary citizen. Thus for the Lord to be the supreme controller there must be
a creation to control. The basic principle for the existence of the living entities is
called cid-vilasa, or spiritual pleasure. The omnipotent Lord displays His pleasure
potency as the living entities. The Lord is described in Vedanta-sutra as anandamayo
‘bhyasat. He is by nature the reservoir of all pleasures, and because He wants to
enjoy pleasure, there must be energies to give Him pleasure or supply Him the
impetus for pleasure. This is the perfect philosophical understanding of the
Absolute Truth.
TEXT 117
MISF—aAlS, FRSA —afSarq |
Horfapyatctife States etate 559
jiva-tattva—sakti, krsna-tattva—saktiman
gita-visnupuranadi tahate pramana
SYNONYMS

jiva-tattva—the truth of the living entities; sakti—energy; krsna-tattva—the truth
of the Supreme Personality of Godhead; saktiman—the possessor of the energies;
gita—Bhagavad-gita; visnu-purana-adi—Visnu Purana and other Puranas; tahate—in
them; pramana- there are evidences.

TRANSLATION

“The living entities are energies, not the energetic. The energetic is Krsna. This is

very vividly described in Bhagavad-gita, the Visnu Purana and other Vedic literatures.
PURPORT

As already explained, there are three prasthanas on the path of advancement in
spiritual knowledge—namely, nyaya-prasthana (Vedanta philosophy), sruti-prasthana
(the Upanisads and Vedic mantras) and smrti-prasthana (the Bhagavad-gita, Maha-
bharata, Puranas, etc.). Unfortunately, Mayavadi philosophers do not accept the
smrti-prasthana. Smrti refers to the conclusions drawn from the Vedic evidence.
Sometimes Mayavadi philosophers do not accept the authority of Bhagavad-gita
and the Puranas, and this is called ardha-kukkuti-nyaya. \f one believes in the Vedic
literatures, one must accept all the Vedic literatures recognized by the great acaryas,
but these Mayavadi philosophers accept only the nydya-prasthana and Sruti-
prasthana, rejecting the smmrti-prasthana. Here, however, Sr¥ Caitanya Mahaprabhu
