232 $ri Caitanya-caritamrta [Madhya-lila, Ch. 6
Brahma, Narada, Vyasadeva, Asita, Arjuna and many others. Similarly, Sri Caitanya
Mahdaprabhu is also established as the Supreme Personality of Godhead by evi-
dence from the same personalities. This will be explained later.
TEXT 81
fary FCe,-- aa-Se Ae ATCA |
BUSTS FCA, — TNC ACS SAASITA Ul wd
sisya kahe, —‘isvara-tattva sadhi anumdane’
acarya kahe, —‘anumdane nahe isvara-jfidne
SYNONYMS
sisya kahe—the disciples said; isvara-tattva—the truth of the Absolute; sadhi—
derive; anumane—by hypothesis; dcarya kahe—Gopinatha Acdrya replied;
anumane—by hypothesis; nahe—there is not; isvara-jfiane—real knowledge of
the Supreme Personality of Godhead.
TRANSLATION
The disciples of the Bhattacarya said: ‘‘We derive knowledge of the Ab-
solute Truth by logical hypothesis.” Gopinatha Acarya replied: “One cannot
attain real knowledge of the Supreme Personality of Godhead by such logical
hypothesis and argument.”
PURPORT
The Mayavadi philosophers in particular make certain hypotheses about the
Absolute Truth. They reason that in the material world we experience that every-
thing is created. If we trace the history of anything, we find a creator. Therefore
there must be a creator of this huge cosmic manifestation. By such reasoning they
come to the conclusion that a higher power has created this cosmic manifesta-
tion. The Mayavadis do not accept that great power to be a person. Their brains
cannot accommodate the fact that this huge cosmic manifestation can be created
by a person. This is because as soon as they think of a person, they think of a per-
son within the material world with limited potency. Sometimes the Mayavadi phi-
losophers will accept Lord Krsna or Lord Rama as Bhagavan, but they think of the
Lord as a person having a material body. The Mayavadis do not understand that
the Supreme Personality of Godhead, Krsna, has a spiritual body. They think of
Krsna as a great personality, a human being, within whom there is the supreme im-
personal power, Brahman. Therefore they finally conclude that the impersonal
Brahman is the Supreme, not the personality Krsma. This is the basis of Mayavadi
philosophy. However, from the sastras we can understand that the Brahman
effulgence is the bodily rays of Krsna:
