From the instructions of Lord Caitanya to Sanatana Gosvami we can understand the science of God as it relates to God's transcendental form, His opulences, and His devotional service. Indeed, everything is being explained to Sanatana Gosvami by the Lord Himself. At that time, Sanatana fell at the feet of the Lord and with great humility asked about his own real identity. "I am born of a lower family," Sanatana said. "My associations are all abominable, and I am fallen, the most wretched of mankind. I was suffering in the dark well of material enjoyment, and I never knew the actual goal of my life. Indeed, I do not even know what is beneficial for me. Although I am what is known in the world as a great learned man, I am in fact so much of a fool that I myself even think that I am learned. You have accepted me as Your servant, and You have delivered me from the entanglement of material life. Now please tell me what my duty is in this liberated state."

By this plea, we can understand that liberation is not the final word in perfection. There must be activities in liberation. Sanatana clearly says, "You have saved me from the material existence. Now, after liberation, what is my duty?" Sanatana further inquired, "Who am I? Why are the threefold miseries always giving me trouble? And finally, tell me how I can be relieved from this material entanglement? I do not know how to question You about the advancement of spiritual life, but I beg that You kindly, mercifully, let me know everything that I need know."

This is the process of accepting a spiritual master. One should approach a spiritual master, humbly submit to him and then inquire from him about one's spiritual progress.

The Lord was pleased by Sanatana's submissive behavior, and He replied, "You have already received benediction from Lord Krsna, and therefore you know everything and are free from all the miseries of material existence." The Lord further pointed out that because Sanatana was in Krsna consciousness, he was naturally, by the grace of Krsna, already conversant with everything. "Because you are a humble devotee," the Lord continued, "you are asking Me to confirm what you already know. This is very nice." These are the characteristics of a true devotee. In the Narada-bhakti-sutra it is said that one who is very serious about developing Krsna consciousness has his desire to understand Krsna fulfilled very soon by the grace of the Lord.

"You are a suitable person to protect the devotional service of the Lord," Caitanya Mahaprabhu continued. "Therefore it is My duty to instruct you in the science of God, and I will explain everything to you step by step."

It is the duty of a disciple approaching a spiritual master to inquire about his constitutional position. In conformity to that spiritual process, Sanatana has already asked, "What am l, and why am I suffering from the threefold miseries?" The threefold miseries are called adhyatmika, adhibhautika, and adhidaivika. The word adhyatmika refers to those miseries caused by the mind and body. Sometimes the living entity suffers bodily, and sometimes he is distressed mentally. Both are adhyatmika miseries. We experience these miseries even in the womb of our mother. As we well know, there are many types of miseries that take advantage of the delicate human body and give us pain. Miseries inflicted by other living entities are called adhibhautika. These living entities need not even be large, for there are many-such as bugs-that can make us miserable even while we are sleeping in bed. There are many insignificant living entities, like cockroaches, that sometimes give us pain, and there are also other living entities who are born on different kinds of planets and who give us miseries. As far as the adhidaivika miseries are concerned, these are natural disasters that originate with the demigods of the higher planets. For instance, we sometimes suffer from severe cold or hot weather, from a thunderbolt, or from earthquakes, tornadoes, droughts and many natural disasters. In any case, we are always suffering from either one or a combination of these three kinds of miseries.

Sanatana's inquiry was therefore an intelligent one. "What is the position of the living entities?" he asked. "Why are they always undergoing these three kinds of miseries?" Sanatana had admitted his weakness. Although he was known by the masses of people as a greatly learned man (and actually he was a highly learned Sanskrit scholar), and although he accepted this designation, he did not actually know what his constitutional position really was and just why he was subjected to the threefold miseries.

Approaching a spiritual master is not just a fashion but is a necessity for one who is seriously conscious of the material miseries and who wants to be free of them. It is the duty of such a person to approach a spiritual master. In this regard, we should note similar circumstances in Bhagavad-gita. When Arjuna was perplexed by so many problems involving whether to fight or not, he accepted Lord Krsna as his spiritual master. It was also a case of the supreme spiritual master instructing Arjuna about the constitutional position of the living entity.

In Bhagavad-gita we are informed that the constitutional nature of the individual entity is spirit soul. He is not matter. As spirit soul, he is part and parcel of the supreme soul, the Absolute Truth, the Personality of Godhead. We also learn that it is the duty of the spirit soul to surrender, for only then can he be happy. The last instruction of Bhagavad-gita is that the spirit soul surrender completely unto the supreme soul, Krsna, and in that way realize happiness.

Here also, Lord Caitanya, answering the questions of Sanatana, repeats the same truth. There is a difference, however. Here Lord Caitanya does not give the information about the spirit soul that is already described in Bhagavad-gita. Rather, He begins from the point where Krsna ended His instruction. It is accepted by great devotees that Lord Caitanya is Krsna Himself, and from this point of view He begins His instruction to Sanatana from the point where He ended His instructions to Arjuna in Bhagavad-gita.

"Your constitutional position is that you are pure living soul," the Lord told Sanatana. "This material body cannot be identified with your real self; nor is your mind your real identity, nor your intelligence, nor false ego. Your identity is that of eternal servitor of the Supreme Lord Krsna. Your position is that you're transcendental. The superior energy of Krsna is spiritual in constitution, and the inferior external energy is material. Since you are between the material energy and the spiritual energy, your position is marginal. Belonging to the marginal potency of Krsna, you are simultaneously one with and different from Krsna. Because you are spirit, you are not different from Krsna, and because you are only a minute particle of Krsna, you are different from Him."

This simultaneous oneness and difference always exists in the relationship between the living entities and the Supreme Lord. From the marginal position of the living entities, this conception of "simultaneously one and different" can be understood. The living entity is just like a molecular particle of sunshine, whereas Krsna may be compared to the blazing, shining sun itself. Lord Caitanya compared the living entities to blazing sparks from a fire and the Supreme Lord to the blazing fire of the sun. In this connection, the Lord cites a verse from Visnu Purana (1.22.52):

The energy of the Supreme Lord is transcendental and spiritual, and the living entities are part and parcel of that energy. There is another energy, however, called material energy, which is covered by the cloud of ignorance. This energy, which is material nature, is divided into three modes, or gunas (goodness, passion and ignorance). Lord Caitanya quoted from Visnu Purana (1.3.2) to the effect that all inconceivable energies reside in the Supreme Personality of the Lord and that the whole cosmic manifestation acts due to the Lord's inconceivable energy.

The Lord also said that the living entities are known as ksetrajna, or "knowers of the field of activities." In the Thirteenth Chapter of Bhagavad-gita, the body is described as the field of activities, and the living entity as ksetrajna, the knower of that field. Although the living entity is constitutionally conversant with spiritual energy, or has the potency to understand spiritual energy, he is covered by the material energy and consequently identifies the body with the self. This false identification is called "false ego." Deluded by this false ego, the bewildered living entity in material existence changes his different bodies and suffers various kinds of miseries. Knowledge of the living entity's true position is possessed to different extents by different types of living entities.

In other words, it is to be understood that the living entity is part and parcel of the spiritual energy of the Supreme Lord. Because the material energy is inferior, man has the ability to get uncovered from this material energy and utilize the spiritual energy. It is stated in Bhagavad-gita that the superior energy is covered by the inferior energy. Due to this covering, the living entity is subjected to the miseries of the material world, and, in proportion to the different degrees of passion and ignorance, he suffers material miseries. Those who are a little enlightened suffer less, but on the whole everyone is subjected to material miseries due to being covered by the material energy.

Caitanya Mahaprabhu also quoted from the Seventh Chapter of Bhagavad-gita in which it is stated that earth, water, fire, air, ether, mind, intelligence and ego all combine together to form the inferior energy of the Supreme Lord. The superior energy, however, is the real identity of the living being, and it is because of that energy that the whole material world functions. The cosmic manifestation, which is made of material elements, has no power to act unless it is moved by the superior energy, the living entity. It can actually be said that the conditioned life of the living entity is due to forgetfulness of his relationship with the Supreme Lord in the superior energy. When that relationship is forgotten, conditional life is the result. Only when man revives his real identity, that of eternal servitor to the Lord, does he become liberated.