Madhya 9.277

Sri Caitanya Mahaprabhu wanted to point out to the Tattvavadi acarya, who belonged to the Madhvacarya-sampradaya, that their general behavior did not favor pure devotional service, which must be devoid of the taints of fruitive activity and speculative knowledge. As far as fruitive activity is concerned, the contamination is elevation to a higher standard of life, and for speculative knowledge the contamination is merging into the existence of the Absolute Truth. The Tattvavada sampradaya of the Madhvacarya school sticks to the principle of varnasrama-dharma, which involves fruitive activity. Their ultimate goal (mukti) is simply a form of desire. A pure devotee should be free from all kinds of desire. He simply engages in the service of the Lord. Nonetheless, Caitanya Mahaprabhu was pleased that the Madhvacarya-sampradaya, or the Tattvavada sampradaya, accepted the transcendental form of the Lord. This is the great qualification of these Vaisnava sampradayas.

It is the Mayavada sampradaya that does not accept the transcendental form of the Lord. If a Vaisnava sampradaya is also carried away by that impersonal attitude, that sampradaya has no position at all. It is a fact that there are many so-called Vaisnavas whose ultimate aim is to merge into the existence of the Lord. The sahajiyas' Vaisnava philosophy is to become one with the Supreme. Sri Caitanya Mahaprabhu points out that Sri Madhavendra Puri accepted Madhvacarya only because his sampradaya accepted the transcendental form of the Lord.