So here it is said, eka-vastu. So far the substance is concerned, that is eka-vastu. Just like in logical categories the substance is there, and there are many categories. Take for example that the Absolute Truth is one, but there are categories: "This is sakti-tattva; this is prakasa-tattva; this is incarnation tattva; this is marginal potency; this is external potency." Parasya saktir vividhaiva sruyate [Cc. Madhya 13.65, purport]. There are many multipotencies. Because the original is Absolute Truth, in one sense everyone is in the same absolute platform. In the Srimad-Bhagavatam there is a verse, idam hi visvam bhagavan ivetarah: "This visva, the whole cosmic manifestation, is Bhagavan, the Supreme Personality of Godhead." Just like Krsna manifested His universal form. So every part and parcel is Bhagavan, but still, it is different. This is the philosophy of Caitanya Mahaprabhu's acintya-bhedabheda: simultaneously one and different, inconceivable. We cannot conceive at the present moment how one thing can be the same, at the same time different; therefore it is called acintya, inconceivable. But bhedabheda... Just like we areeverythingyou study. It is acintya-bhedabheda, one and different. Take for example your own body and you, soul. The soul is different from the body. Dehino 'smin yatha dehe kaumaram yauvanam jara [Bg. 2.13]. The dehi, the soul, is within the body. The body is not the soul. So this is different. Soul is different from the body. We have studied. But in another sense, soul is not different from the body, another sense. How? Because the body, the material body, is also coming from the same source, and the spiritual soul is coming from the same source, Krsna. Krsna says, apareyam. Krsna said, bhumir apo 'nalo vayuh kham mano buddhir eva [Bg. 7.4]. "These material elements, they are My bhinna prakrtir astadha, eight kinds of separated energy." Even though it is separated energy, it is the energy of the Supreme Lord. We have discussed many times. Just like the fire and the heat and light. Light is separated from the fire, heat is separated from the fire, but at the same time, heat and light is not different from the fire. This is to be understood. This is called simultaneously one and different, inconceivable.

So Mayavadi philosophers, they take one side only, that it is one. They do not understand what is the difference, what is the different taste, varieties. They cannot understand the varieties, unity in diversity. They cannot understand. Just like sugar and milkyou prepare so many sweetmeats: "This is rasagulla, this is sandesa, this is burfi, this is this, this is that." Hundreds of preparation you can... But what is that? That sugar and milk. So similarly, variety is the mother of enjoyment. The Mayavadi philosophers, they cannot understand. Therefore they have been described in the Bhagavata, vimukta-maninah, avisuddha-buddhayah [SB 10.2.32]. They are thinking that now they have become one with the Supreme, Narayana. They address between themselves, "Namo narayana," that "Everyone has become Narayana." This is their... "Everyone is Narayana," that's all right, but still, different. That distinction is made by the Vaisnavas. The same example: The different energies, material energy and spiritual energy, they are different. One is superior, one is inferior. But when you go to the central point from where all energies are coming... Yato va imani bhutani jayante. This is the Vedic injunction, "From where everything is emanating."

So in this way, if we try to understand that Panca-tattva, sri-krsna-caitanya prabhu-nityananda, sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda... This is Panca-tattva: Sri Krsna Caitanya, Sri Nityananda, Sri Advaita, Sri Gadadhara, and Srivasadi. Srivasadi means jiva-tattva. The jiva-tattva, sakti-tattva, visnu-tattva, these are all tattvas. So Panca-tattva. Sri Krsna Caitanya is the supreme tattva, Krsna. Sri-krsna-caitanya, radha-krsna nahe anya. We are worshiping Radha-Krsna. So Sri Krsna Caitanya is Radha-Krsna combined. Sri-krsna-caitanya, radha-krsna nahe anya.

So this is simultaneously one and different. This acintya-bhedabheda-tattva you'll find everywhere in Vaisnava philosophy. Similarly, here the author of Caitanya-caritamrta is trying to explain that panca-tattva eka-vastu, they are one Krsna, but asvada, taste... Akhila-rasamrta-sindhu. Krsna is the ocean of all pleasure, reservoir of all pleasure. There are different types of pleasure. Just like pleasure like master and the servant. The master is also pleased by the service of the servant, and the servant is pleased by rendering service to the master. This is taste. Husband and wife: Husband is pleased having a wife, wife is pleased having... These are the different tastes: between master and servant, between friend and friend, between father and son, mother and son, between the lover and the beloved. These are different tastes. So this taste is required, transcendental mellow. The Mayavadi philosophers, they cannot understand this taste. They think everything is one. And in the material world also, we accept, "Variety is the mother of enjoyment." Without varieties, although everything is spiritual... In Vrndavana everything is spiritual. Gauda-mandala-bhumi, yeba jane cintamani. Just like this place, Gauda-mandala-bhumi, Sri Caitanya Mahaprabhu's place of pastimes, and the Vrndavana-dhama, the place of pastimes of Lord Krsna, they are one and the same. Therefore Narottama dasa Thakura says that gauda-mandala-bhumi, yeba jane cintamani, ta 'ra haya vraja-bhumi vasa. These are the theses given by great acaryas.

So we should not consider that Nityananda is different from Krsna, Sri Caitanya Mahaprabhu, or Advaita Prabhu is different from Sri Caitanya Mahaprabhu. But at the same time, They are different. This is inconceivable, a taste. If you worship Nityananda Prabhu, it is as good as to worship Sri Caitanya Mahaprabhu. The best thing is... Because Sri Caitanya Mahaprabhu appeared in His five different features, therefore the acaryas, they worship all of them at a time. That is our prayer:

So we may read herewith one commentary by my Guru Maharaja Bhaktisiddhanta Sarasvati Thakura. "In his Anubhasya commentary Sri Bhaktisiddhanta Sarasvati Thakura describes the Panca-tattva as follows: The supreme energetic, the Personality of Godhead, manifesting in five kinds of pastimes, appears as the Panca-tattva. Actually there is no difference between them because they are situated on the absolute platform, but they manifest different spiritual varieties as a challenge to impersonalists to taste different kinds of spiritual humors, rasas..." Because they do not accept the different tastes. The Mayavada philosophy and Vaisnava philosophy, the only difference is... Although the aim is one, Absolute Truth, but the difference is that they do not accept varieties, varieties of taste. Therefore they fall down. It is not our version, but it is stated in the Vedic literature, aruhya krcchrena param padam tatah patanty adho 'nadrta-yusmad-anghrayah: [SB 10.2.32] "By severe penance and austerities, these Mayavadis, they go up to the Brahman effulgence, but from there they fall down, fall down." Because for want of varieties. You cannot live without varieties. Anandamayo 'bhyasat: "The Absolute Truth is anandamayo by nature," abhyasat. There are the interpretation of the Mayavadis of this Vedanta-sutra, anandamayo 'bhyasat (Vedanta-sutra 1.1.12). But we see that the Supreme Absolute Person is anandamaya. Krsna, you'll never see without ananda. He is, I mean to say, taking care of the cows, He's dancing with the gopis, He's playing with His cowherd boys. Anandamaya. These are ananda maya. These are the varieties.

The Mayavadi philosophers, they cannot understand; therefore they think that "This Krsna-lila is maya." Therefore we call them Mayavadi. Everything... Maya maya, neti neti. They take Krsna also as maya; therefore they are called Mayavadis. Because a living entity comes in this material world accepting this material body, similarly, when Krsna comes, they think that He has also a material body. This is Mayavadi. Krsna has no such thing. Therefore you'll find in Dr. Radhakrishnan's book, when Krsna says, man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65], he says, "Not to the Krsna person, but the Absolute which is within the Krsna." He does not know that Krsna is not different from His body. That he does not know. Krsna is absolute. Sambhavamy atma-mayaya [Bg. 4.6].

So this acintya-bhedabheda-tattva... Panca-tattva-eka-vastu, nahi kichu bheda rasa asvadite. Rasa asvadite, the mellows, transcendental mellows. So these chapters of Caitanya-caritamrta are very... These are postgraduate study. You have to read it very carefully and as they are described. We have tried to describe them as far as possible for being understood by us, but we should be very careful.