96 Sri Caitanya-caritamrta [Madhya-lila, Ch. 12
who includes everything, and that is oneness. As Krsna says in Bhagavad-gita (7.7),
mattah parataram ndanyat: there is no one superior to Krsna Himself. He is the
original substance because every category emanates from Him. Thus He is
simultaneously one with and different from all other categories. The Lord is always
engaged in a variety of spiritual activities, but the monist cannot understand
spiritual variety. The conclusion is that although the powerful and the power are
one and the same, within the energy of the powerful there are varieties. In those
varieties there is a difference between one’s personal self, between types of the
same category and between types of different categories. In other words, there is
always variety in the categories, which are understood as knowledge, the knower
and the knowable. Due to the eternal existence of knowledge, the knower and
the knowable, devotees everywhere know about the eternal existence of the
form, name, qualities, pastimes and entourage of the Supreme Personality of God-
head. Devotees never agree with the monist’s preaching of oneness. Unless one
adheres to the conceptions of the knower, the knowable and knowledge, there is
no possibility of understanding spiritual variety, nor can one taste the transcen-
dental bliss of spiritual variety.

The philosophy of monism is an adjustment of the Buddhist philosophy of void-
ism. In a mock fight with Sri Advaita Acarya, Sri Nityananda Prabhu was refuting
this type of monistic philosophy. Vaisnavas certainly accept Lord Sri Krsna as the
ultimate one, and that which is without Krsna is called mayd, or that which has no
existence. External mayd is exhibited in two phases — jiva-mayé, the living entities,
and guna-mayd, the material world. In the material world there is prakrti (material
nature) and pradhdna (the ingredients of material nature). However, when one
becomes Krsna conscious, material and spiritual variety do not exist. An advanced
devotee like Prahlada Maharaja sees everything as one—Krsna. As stated in
Srimad-Bhagavatam: krsna-graha-grhitatma na veda jagad idréam (Bhag. 7.4.37).
One who is in full Krsna consciousness does not distinguish between things mate-
rial and spiritual. He takes everything to be related to Krsna and therefore spiritual.
By advaya-jfiana-darsana, Srila Advaita Acarya has glorified pure devotional ser-
vice. Srila Nityananda Prabhu herein sarcastically condemns the philosophy of the
impersonal monists and praises the correct nondual philosophy of Sri Advaita
Prabhu.

TEXT 195
CRM CSA ACH CAA GCG Cole |
al otf, COPaa ACH CALS BT TA | SC |
hena tomdra sarige mora ekatre bhojana
na jani, tomara sarige kaiche haya mana
