So Lord Caitanya says,

So that greatness of Lord Krsna is being described here by Lord Caitanya to His disciple, Sanatana Gosvami. Advaya-jnana-tattva, vraje vrajendra-nandana. Advaya-jnana-tattva. Advaya-jnana-tattva means He is Absolute. He is not relative. Here everything is relative, but God means He is Absolute. He has nothing to be dependent. Here everything, we are all dependent. To understand something, to understand light, we have to understand darkness. To understand good, we have to understand what is bad. So here it is everything duality. So Krsna is Absolute. That is the first understanding, that there is no duality. Krsna, His name, His fame, His pastimes, His quality, His association, associateseverything is one. One plus one equal to one, always remember. There is no difference between Krsna and Krsna's name. That is Absolute. We have got here experience that the thing and the name of the thing, they are different, dual. Suppose here is a glass of water. I am thirsty. I want glass of water. But if I say "water, water, water, water," that will not quench my thirst. I must have the thing, water, and then it will be acting. But Krsna is advaya-jnana. So when we hear Krsna's name, then we should understand that "Krsna is before me in His sound vibration. He is present before me in sound because He is everything." Why sound (is) not Krsna? If He is everything, sound is also Krsna.

So this is called advaya-jnana. Similarly, when we read Bhagavad-gita, that is also Krsna. Therefore we should pay respect. When we enter into the temple of Krsna, it should be understood that we are in touch with Krsna. Everything in relationship is Krsna. That is the highest... Therefore the devotees who are in the higher conception of Krsna consciousness sees nothing before him save and except Krsna. That is not to be imitated, but the stage, in the higher stage, the devotee sees nothing but Krsna. Sarvatra sphuraya tanra ista-deva murti. Everything in relation to Krsna. Matter is energy of Krsna. Therefore energy and the energetic, not being different, so even in the material world he sees Krsna. So for him, there is no matter, everything spiritual. Advaya-jnana. There is no matter at all. Just like in Krsna, he has no distinction what is matter, what is spirit, but in our conditioned stage we have got superior, inferior conception. But when we are also in the higher stage of the Absolute Truth, brahma-bhutah prasannatma na socati na kanksati [Bg. 18.54], when we are actually in such pure devotional service in Krsna, then we will see that everything is Krsna. For example, just like we take Krsna-prasadam. Krsna-prasadam, we respect prasadam. We offer obeisances before taking prasadam. Why? Because the prasadam is also Krsna. So by taking prasadam, I am contacting Krsna. By hearing Krsna, I am contacting Krsna. By working for Krsna, I am contacting Krsna. This is called Absolute.

So Lord Caitanya says, krsna advaya-jnana-tattva. He is Absolute Truth. Vraje vrajendra-nandana. And the abode which is called Krsnaloka, Vrndavana... He is just like the boy of... Vrajendra-nandana. He has got His devotee as father and mother. He is just like a boy, sixteen-years-old boy, Vrajendra-nandana. That is the real feature of Krsna. You will never find Krsna as very old man. No. Krsna's real feature of body, not this body, His transcendental body, sac-cid-ananda-vigrahah [Bs. 5.1], with a flute in the hand, He looks just like a fresh sixteen-years-old boy, always freshness. Kisora. Kisora means, kisora age is from ten years to sixteen years. And after sixteenth year, one begins his youth. So Krsna is always in His kisora avastha. Kisora avastha means He will appear just like boy, a fifteen-, sixteen-years-old boy, Vrajendra-nandana. But at the same time, sarva-adi: He is the original. Everything, whatever you see, either in the material world or spiritual world, He is the origin. So He is the oldest. He is the oldest, but you will see Him as youngest. Advaitam acyutam anadim ananta-rupam adyam purana purusam nava-yauvanam ca [Bs. 5.33]. In the Brahma-samhita you will find description of Krsna, advaita acyuta... Advaita means absolute. Acyuta means nonfallible, Brahman. He is Parambrahman. We are also Brahman, but we have fallen down. We have fallen down in this material condition. But Krsna never falls down in material condition. When He appears before us, don't think that "He is also fallen soul like me." The fools consider like that. Avajananti mam mudha [Bg. 9.11]. Mudha means fools. The fools consider Krsna as ordinary man. Manusim param bhavam ajanantah. The fools do not know what is immense potency, background, of Krsna. Therefore they think Krsna as like one of us.

So here it is said, sarva-adi. Sarva-adi means the primal. Primal. And sarva-amsi. Sarva-amsi means He is the original thing, and everything is part. We are also part and parcel of Krsna. Mamaivamsa, in the Bhagavad-gita. Amsi. Amsi and amsa. Just like this hand, It is called part, and I am, as whole body, I am the whole. So we can understand part and whole. So therefore He is whole, and everything is His part. He is the amsi; He is the whole. Sarva-amsi. Kisora-sekhara. This very word, kisora-sekhara, "the supreme boy." The supreme boy. His feature is just like a fresh boy, but the supreme. Kisora-sekhara cid-ananda-deha, spiritual body. Just mark this description of Krsna: cid-ananda-deha. Cid-ananda-deha means transcendental, spiritual body, not this body. Because the less intelligent persons, they cannot think of personal God... Because they think that whenever there is question of personality, it is material body. They cannot find out the shape of the spirit soul. It is so small that from material eyes, by material instrument, you cannot find out the shape of the soul. Therefore they conclude that there is no shape. The same example: just geometrically, the definition of point is given, "point has no length, no breadth," because a point cannot be measured by any human instrument. But nothing can be without... Even the atom has got its measure. But because we have no power to measure, we set aside, dismiss: "Oh, there is no, nothing." So similarly, "Because we do not know what is spirit, and we think spirit is something just opposite to this matter, and matter we find manifestation, form, therefore spirit should be formless." That is their conclusion.

But actually it is not so. We therefore require to learn from the authority. Krsna... Lord Caitanya says, cid-ananda-deha. Cid-ananda-deha, the transcendental eternal body. Cid-ananda-deha and sarvasraya. Sarvasraya means He is the rest of everything. Now, you see before you that so many big, big planets, even the sun, it is floating in the air. Such a big body, lump body, which is some million times greater than this earth, we can see it is floating in the sky. So how it is floating? Here it is explained, sarvasraya. It is floating on Krsna's energy. Everything is Krsna's energy. Sarvasraya sarvesvara. Sarvesvara means the Supreme Lord. This is very nicely explained by Lord Caitanya. Sarva-adi: "He is the origin of everything." Sarva-amsi: "He is the whole of all the parts. And He is just like a fresh boy. His body is transcendental, spiritual, full of bliss." Sarvasraya: "And He is the rest of everything. And He is the Supreme Lord." This is the description of Krsna.

So as we have seen that Lord Caitanya, when He instructs, He gives at once evidence from authoritative scripture, that is the way of presenting. Always you should remember that we cannot imagine about God: "I think God is like this." This is nonsense. You have no thinking power. You are under the grip of material nature. He is pulling. The material nature is pulling you by the ear, just like this. Prakrteh kriyamanani gunaih karmani sarvasah [Bg. 3.27]. You are being acted, influenced. Just like the same example: You are thrown in the Atlantic Ocean. You have no power. By the waves you will have to work. The waves are tossing this way and that way. You are simply struggling. That's all. So how we can think independently within the tossing of Atlantic Ocean? This is all nonsense. So we cannot imagine, we cannot concoct, about God. We have to hear from authoritative scripture, authoritative version. Then we will understand. So here is authoritative version from Brahma-samhita:

So how He becomes parama, the Supreme? Because He is sac-cid-ananda-vigrahah [Bs. 5.1]. His body is spiritual, full of bliss and eternal. Therefore He is Supreme Lord. Anadi. So we have got experience that everything has got its cause. Suppose I am lord. But I have got some cause to become lord. Either my father was lord or I have accumulated some wealth, the government has recognized me as lord... Under certain condition, I have become lord. But He is adi. Adi means He is the origin. There is nothing beyond Him; therefore adi. Adi, anadi. Anadir adih. Everything has got a cause, but He has no cause. He is Lord, but there is no cause how He has become Lord. When I am lord, there is cause. I cannot become... Perhaps you know that in England, if somebody becomes very rich, he has to deposit some amount of money to the government, then government will award him the title "lord." And with that huge amount of money his family will be maintained, and the first son of the lord family, he will be declared as lord. In this way. So far I have heard. I do not know exactly. But this lord is made, recognized, by the government on deposition of some certain amount of money. The government recognizes, "Yes, this family may be recognized as lord family." They create. In England they create aristocracy. Similarly, when they were in India, they also created many aristocracies. So Krsna is not a created, aristocratic lord. That we should know.

Anadir adir govindah [Bs. 5.1]. Govinda means... Go means three things. What is that? Go means the senses, and go means cow, and go means land. There are three meanings of go. So He gives pleasure to these three things. Wherever He is present, it becomes blissful, ananda. Anandamayo 'bhyasat (Vedanta-sutra 1.1.12). The Vedanta-sutra says, anandamaya, always full of... Krsna, the reservoir of pleasure. So whenever He is present, in whichever land, in whichever country, in whichever planet He is present, it becomes full of bliss, ananda. Govinda. And He is playing just like cowherd boy, sixteen-year-boy and playing with cows. His father has got many cows, and He goes to the cows, pleasure trip with friends. That is Krsna's business. He is not going to any office or any factory. You see? So gostha. He goes, and His mother gives Him sufficient to eat. And after eating breakfast, with His friends and His flute and cows He goes outside for pleasure trip. That is Krsna's business. Therefore He is Govinda. The cows, oh, as soon as they see Krsna, they become... They lick up His face and body, and every cow has got a different name. As soon as He will call, the cow will come immediately and dropping milk. And those cows are also spiritual. Surabhi. It is described in the Brahma-samhita. Surabhir abhipalayantam [Bs. 5.29]. Surabhi. Surabhi cow means nonexhaustive. You can milk as much milk you want and as many times. In the material world the cow is limited. There is time that you can milk, morning and evening, and so much quantity, not more than that. But surabhir means you can milk those cows anytime you like and you can draw milk as many as you like, as much as you like. This is called surabhi. Surabhir... In the description of Brahma-samhita: cintamani-prakara-sadmasu kalpa-vrksa-laksavrtesu surabhir abhipalayantam [Bs. 5.29]. Surabhir abhipalayantam. So therefore He is Govinda. He gives... He is pleasure for everyone.

And indriya... Go means senses. We are seeking sense pleasure. Sense pleasure means reciprocation between the two. I want to see a beautiful girl. That means two. Or I want to see a beautiful boy. So that means two. So without two, there cannot be sense pleasure. I want to eat something palatable. There must be two. At least, the dish must be full of varieties. So impersonal, there is no pleasure, actual pleasure. So Krsna, our relationship with Krsna, our service with Krsna, that is pleasure. Govinda. That is real sense pleasure. By seeing Krsna, by tasting Krsna, by smelling Krsna, by touching Krsnaeverything, that is sense pleasure. That is our real sense pleasure. So He is Govinda and sarva-karana-karanam [Bs. 5.1], the cause of all causes. Beyond Him, there is no other cause. This is the description Lord Caitanya gives, and we shall gradually discuss other points.

Any questions? (end)