20201226 Māyāvāda Bhāṣya Taught by Sārvabhauma Bhaṭṭācārya is Refuted by Lord Caitanya (Part 2)

Śrī Kṛṣṇa Caitanya Book Compilation By His Holiness Jayapatākā Swami Mahārāja

on 26^th December 2020 in Śrīdhāma Māyāpur, India

mūkaṁ karoti vācālaṁ paṅguṁ laṅghayate girim
yat-kṛpā tam ahaṁ vande śrī-guruṁ dīna-tāraṇam
paramānandaṁ mādhavaṁ śrī caitanya iśvaram

hariḥ oṁ tat sat

Introduction: Today we are continuing with the compilation of Śrī Kṛṣṇa Caitanya book, Part 2 of the chapter entitled:

Māyāvāda Bhāṣya Taught by Sārvabhauma Bhaṭṭācārya is Refuted by Lord Caitanya

Caitanya-caritāmṛta, Madhya-līlā 6.144

‘apādāna,’ ‘karaṇa,’ ‘adhikaraṇa’-kāraka tina
bhagavānera saviśeṣe ei tina cihna

Translation: “The personal features of the Supreme Personality of Godhead are categorized in three cases—namely ablative, instrumental and locative.”

Purport by Śrīla Prabhupāda: Śrīla Bhaktivinoda Ṭhākura states in his Amṛta-pravāha-bhāṣya that according to the injunction of the Upaniṣads (“the Supreme Absolute Truth is He from whom everything emanates”), it is understood that the whole cosmic manifestation emanated from Brahman, the Supreme Absolute Truth. The creation subsists by the energy of the Supreme Brahman and, after annihilation, merges into the Supreme Brahman. From this we can understand that the Absolute Truth can be categorized in three cases—ablative, instrumental and locative. According to these three cases, the Absolute Truth is positively personified. In this connection, Śrīla Bhaktisiddhānta Sarasvatī quotes the Aitareya Upaniṣad (1.1.1): ātmā vā idam eka evāgra āsīn nānyat kiñcana miṣat sa īkṣata lokān nu sṛjā iti.

Similarly, in the Śvetāśvatara Upaniṣad (4.9) it is stated:

chandāṁsi yajñāḥ kratavo vratāni
bhūtaṁ bhavyaṁ yac ca vedā vadanti
yasmān māyī sṛjate viśvam etat
tasmiṁś cānyo māyayā sanniruddhaḥ

And in the Taittirīya Upaniṣad (3.1):

yato vā imāni bhūtāni jāyante,
yena jātāni jīvanti,
yat prayanty abhisaṁviśanti,
tad vijijñāsasva tad brahmeti.

This was the answer given by father Varuṇa when questioned by his son Vāruṇi Bhṛgu about the Absolute Truth. In this mantra, the word yataḥ, the Absolute Truth from which the cosmic manifestation has emanated, is in the ablative case; that Brahman by which this universal creation is maintained is in the instrumental case (yena); and that Brahman into which the whole cosmic manifestation merges is in the locative case (yat or yasmin).

It is stated in Śrīmad-Bhāgavatam (1.5.20):

idaṁ hi viśvaṁ bhagavān ivetaro
yato jagat-sthāna-nirodha-sambhavāḥ

“The entire universal creation is contained in the gigantic form of the Supreme Personality of Godhead. Everything emanates from Him, everything rests in His energy, and after annihilation everything merges into His person.”

Jayapatākā Swami: So, this is a very technical aspect of Sanskrit grammar, and the different cases which are present, future or whatever. So what it proves is that the Supreme Brahman is Personal. For great Sanskrit scholars like Sārvabhauma Bhaṭṭācārya, this kind of explanation is very appropriate, but for the common people this is a bit technical

Caitanya-caritāmṛta, Madhya-līlā 6.145

অদ্বয়জ্ঞান (এক) কৃষ্ণ হইতে বহু প্রকাশই প্রত্যক্‌ বা শ্রৌত সিদ্ধান্ত, বহু হইতে একের সিদ্ধান্ত—অশ্রৌত :—

bhagavān bahu haite yabe kaila mana
prākṛta-śaktite tabe kaila vilokana

Translation: Śrī Caitanya Mahāprabhu continued, “When the Supreme Personality of Godhead wished to become many, He glanced over the material energy.

Jayapatākā Swami: So, this explains how the material creation works, Māha Viṣṇu glances on Ramā-devī and naturally the reflection of the glance causes the material nature.

Caitanya-caritāmṛta, Madhya-līlā 6.146

পূৰ্ব্বে মায়ার প্রতি দৃষ্টি- নিক্ষেপ, পরে তৎফলে সৃষ্টি, অতএব ভগবানের দৃক্‌- দর্শনাদি অপ্রাকৃত :—

se kāle nāhi janme ‘prākṛta’ mano-nayana
ataeva ‘aprākṛta’ brahmera netra-mana

Translation: Before the creation there were no mundane eyes or mind; therefore the transcendental nature of the Absolute Truth’s mind and eyes is confirmed.

Purport by Śrīla Prabhupāda: In the Chāndogya Upaniṣad (6.2.3), it is said, tad aikṣata bahu syāṁ prajāyeya. This statement confirms the fact that when the Supreme Personality of Godhead wishes to become many, the cosmic manifestation arises simply by His glancing over material energy. It may be noted that the Supreme Lord glanced over the material nature before the creation of this cosmic manifestation. Before the creation there were no material minds or material eyes; therefore the mind by which the Supreme Personality of Godhead desired to create is transcendental, and the eyes with which He glanced over material nature are also transcendental. Thus the Lord’s mind, eyes and other senses are all transcendental.

Jayapatākā Swami: Since the Upaniṣads describe that the Lord glances over the material energy that means the Upaniṣads are saying that He has eyes, but that His eyes are transcendental. That they existed before the material energy, and that is why they are not material.

Caitanya-caritāmṛta, Madhya-līlā 6.147

বিভুচিৎ বা বিষ্ণু-পরতত্ত্ব শ্রীকৃষ্ণই ভগবান্ :—

brahma-śabde kahe pūrṇa svayaṁ bhagavān
svayaṁ bhagavān kṛṣṇa, — śāstrera pramāṇa

Translation: “The word ’Brahman’ indicates the complete Supreme Personality of Godhead, who is Śrī Kṛṣṇa. That is the verdict of all Vedic literature.

Purport by Śrīla Prabhupāda: This is also confirmed in the Bhagavad-gītā (15.15), where the Lord says, vedaiś ca sarvair aham eva vedyaḥ. The ultimate object in all Vedic literature is Kṛṣṇa. Everyone is searching for Him. This is also confirmed elsewhere in the Bhagavad-gītā (7.19):

bahūnāṁ janmanām ante jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ

“After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.”

When one has actually become wise through the study of Vedic literature, he surrenders unto Vāsudeva, Bhagavān Śrī Kṛṣṇa.

This is also confirmed in Śrīmad-Bhāgavatam (1.2.7–8):

vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ
janayaty āśu vairāgyaṁ jñānaṁ ca yad ahaitukam
dharmaḥ sv-anuṣṭhitaḥ puṁsāṁ viṣvaksena-kathāsu yaḥ
notpādayed yadi ratiṁ śrama eva hi kevalam

Understanding Vāsudeva is real knowledge. By engaging in the devotional service of Vāsudeva, Kṛṣṇa, one acquires perfect knowledge and Vedic understanding. Thus, one becomes detached from the material world. This is the perfection of human life. Although one may perfectly follow religious rituals and ceremonies, he is simply wasting his time (śrama eva hi kevalam) if he does not attain this perfection.

Before the creation of the cosmic manifestation, the Supreme Personality of Godhead possessed His totally transcendental mind and eyes. That Supreme Personality of Godhead is Kṛṣṇa. A person may think that there is no direct statement about Kṛṣṇa in the Upaniṣads, but the fact is that the Vedic mantras cannot be understood by people with mundane senses. As stated in the Padma Purāṇa, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ: [Cc. Madhya 17.136] a person with mundane senses cannot fully understand the name, qualities, form and pastimes of Śrī Kṛṣṇa. The Purāṇas are therefore meant to explain and supplement Vedic knowledge. The great sages present the Purāṇas in order to make the Vedic mantras understandable for common men (strī-śūdra-dvija-bandhūnām [SB 1.4.25]). Considering that women, śūdras and dvija-bandhus (unworthy sons of the twice-born) cannot understand the Vedic hymns directly, Śrīla Vyāsadeva compiled the Mahābhārata. Actually, the Supreme Personality of Godhead is vedeṣu durlabham (untraceable in the Vedas), but when the Vedas are properly understood or when Vedic knowledge is received from devotees, one can understand that all Vedic knowledge leads to Śrī Kṛṣṇa.

The Brahma-sūtra (1.1.3) confirms this fact also: śāstra-yonitvāt. Commenting upon this Brahma-sūtra aphorism, Śrī Madhvācārya says, “The Ṛg Veda, Yajur Veda, Sāma Veda, Atharva Veda, Mahābhārata, Pañcarātra and the original Vālmīki Rāmāyaṇa are all Vedic literatures. Any literature following the conclusive statements of these Vedic literatures is also to be considered Vedic literature. That literature which does not conform to Vedic literature is simply misleading.”

Therefore, when reading Vedic literature, we must take the path traversed by great ācāryas: mahā-jano yena gataḥ sa panthāḥ. Unless one follows the path traversed by great ācāryas, he cannot understand the real purport of the Vedas.

Jayapatākā Swami:  So, the Sutras and Upaniṣads are very difficult to understand, but the very qualified brāhmaṇas and rājaṛshis could understand them. But to make them understandable to everyone, the Mahābhārata and the Purāṇas are written. In Kali-yuga everyone is born a śūdra. Therefore the Bhagavad-gītā which is presented in the Mahābhārata and Śrīmad-bhāgavatam is more useful.

Caitanya-caritāmṛta, Madhya-līlā 6.148

বেদার্থপূরণকারী ও প্রাগ্‌বন্ধযুগে প্রকাশিত বলিয়া পুরাণ অর্থাৎ প্রাচীন নাম :—

vedera nigūḍha artha bujhana nā haya
purāṇa-vākye sei artha karaya niścaya

Translation: “The confidential meaning of the Vedas is not easily understood by common men; therefore that meaning is supplemented by the words of the Purāṇas.

Caitanya-caritāmṛta, Madhya-līlā 6.149

শ্রীমদ্ভাগবত (১০১৪ ৩২)—

aho bhāgyam aho bhāgyaṁ
nanda-gopa-vrajaukasām
yan-mitraṁ paramānandaṁ
pūrṇaṁ brahma sanātanam

Translation: “How greatly fortunate are Nanda Mahārāja, the cowherd men and all the inhabitants of Vrajabhūmi! There is no limit to their fortune, because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend.’

Purport by Śrīla Prabhupāda: This quotation from Śrīmad-Bhāgavatam (10.14.32) is spoken by Lord Brahmā.

Caitanya-caritāmṛta, Madhya-līlā 6.150

শ্রুতিমন্ত্রে জড়বিশেষ নিরাসপূৰ্ব্বক অপ্রাকৃত সচ্চিদানন্দ-বিগ্রহত্বই উদ্দিষ্ট :—

‘apāṇi-pāda’-śruti varje ‘prākṛta’ pāṇi-caraṇa
punaḥ kahe, śīghra cale, kare sarva grahaṇa

Translation: “The Vedic ’apāṇi-pāda’ mantra rejects material hands and legs, yet it states that the Lord goes very fast and accepts everything offered to Him.

Jayapatākā Swami: So, the Vedic mantras say on one hand the Lord does not have hands and no legs, yet He goes very fast and accepts all that is offered to Him. That means there is no material legs or hands but He has spiritual legs and hands by which He can travel and accept the offering.

Caitanya-caritāmṛta, Madhya-līlā 6.151

মুখ্যবৃত্তিতে সবিশেষত্ব, গৌণবৃত্তিতে নির্ব্বিশেষত্ব :—

ataeva śruti kahe, brahma — saviśeṣa
‘mukhya’ chāḍi’ ‘lakṣaṇā’te māne nirviśeṣa

Translation: “All these mantras confirm that the Absolute Truth is personal, but the Māyāvādīs, throwing away the direct meaning, interpret the Absolute Truth as impersonal.

Purport by Śrīla Prabhupāda: As mentioned above, the Śvetāśvatara Upaniṣad (3.19) states:

apāṇi-pādo javano grahītā
paśyaty acakṣuḥ sa śṛṇoty akarṇaḥ
sa vetti vedyaṁ na ca tasyāsti vettā
tam āhur agryaṁ puruṣaṁ mahāntam

This Vedic mantra clearly states, puruṣaṁ mahāntam. The word puruṣa means “person.” In the Bhagavad-gītā (10.12) Arjuna confirms that this person is Kṛṣṇa when he addresses Kṛṣṇa as puruṣaṁ śāśvatam: “You are the original person.” Thus the puruṣaṁ mahāntam mentioned in the verse from the Śvetāśvatara Upaniṣad is Śrī Kṛṣṇa. His hands and legs are not mundane but are completely transcendental. However, when He comes, fools take Him to be an ordinary person (avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]). One who has no Vedic knowledge, who has not studied the Vedas from a bona fide spiritual master, does not know Kṛṣṇa. Therefore he is a mūḍha. Such fools take Kṛṣṇa to be an ordinary person (paraṁ bhāvam ajānantaḥ). They do not actually know what Kṛṣṇa is. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye [Bg. 7.3]. It is not possible to understand Kṛṣṇa simply by studying the Vedas perfectly. One must have the mercy of a devotee (yat-pādam). Unless one is favored by a devotee, he cannot understand the Supreme Personality of Godhead. Arjuna also confirms this in the Bhagavad-gītā (10.14): “My Lord, it is very difficult to understand Your personality.” The less intelligent class of men cannot understand the Supreme Personality of Godhead without being favored by His devotee. Therefore the Bhagavad-gītā (4.34) contains another injunction:

tad viddhi praṇipātena paripraśnena sevayā
upadekṣyanti te jñānaṁ jñāninas tattva-darśinaḥ

One has to approach a bona fide spiritual master and surrender to him. Only then can one understand the Supreme Personality of Godhead as a person.

Jayapatākā Swami: Since Sārvabhauma Bhaṭṭācārya had no proper vaiṣṇava guru, therefore he understood the Vedic mantras impersonally. Lord Caitanya was instructing him of the proper understanding.

Caitanya-caritāmṛta, Madhya-līlā 6.152

চিদ্বিলাসকে নিৰ্ব্বিলাসরূপে স্থাপনই মায়াবাদ :—

ṣaḍ-aiśvarya-pūrṇānanda-vigraha yāṅhāra
hena-bhagavāne tumi kaha nirākāra?

Translation: Are you describing as formless that Supreme Personality of Godhead whose transcendental form is complete with six transcendental opulences?

Purport by Śrīla Prabhupāda: If the Supreme Personality of Godhead were formless, how could He be said to walk very fast and accept everything offered to Him? Rejecting the direct meaning of the Vedic mantras, the Māyāvādī philosophers interpret them and try to establish the Absolute Truth as formless. Actually, the Supreme Lord has an eternal personal form full of all opulence. The Māyāvādī philosophers try to interpret the Absolute Truth as being without potency. However, in the Śvetāśvatara Upaniṣad (6.8) it is clearly said, parāsya śaktir vividhaiva śrūyate: [Cc. Madhya 13.65, purport] “The Absolute Truth has multipotencies.”

Jayapatākā Swami: So, in the Vedic culture this impersonalism had become prominent after Buddhism. Similarly, in the different modern religions of the world, in the Christianity, in Islam and many sub-religions the impersonal or voidist philosophy has become very prominent, and people give their interpretations and thus try to prove that “Allah” or God “Jehovah” is something impersonal. So by the mercy of His Divine Grace A.C. Bhaktivedanta Swami, He has preached very boldly that the Absolute Truth, the Supreme Godhead is a Person. So that is one of our duties to preach this philosophy to convince all the theists that the Lord is a person.

Caitanya-caritāmṛta, Madhya-līlā 6.153

svābhāvika tina śakti yei brahme haya
‘niḥśaktika’ kari’ tāṅre karaha niścaya?

Translation: “The Supreme Personality of Godhead has three primary potencies. Are you trying to prove that He has no potencies?

Purport by Śrīla Prabhupāda: Śrī Caitanya Mahāprabhu now quotes four verses from the Viṣṇu Purāṇa (6.7.61–63 and 1.12.69) to explain the different potencies of the Lord.

Caitanya-caritāmṛta, Madhya-līlā 6.154

বিষ্ণুপুরাণ (৬.৭.৬১-৬৩)—

viṣṇu-śaktiḥ parā proktā
kṣetra-jñākhyā tathā parā
avidyā-karma-saṁjñānyā
tṛtīyā śaktir iṣyate

Translation: “The internal potency of the Supreme Lord, Viṣṇu, is spiritual, as verified by the śāstras. There is another spiritual potency, known as kṣetra-jña, or the living entity. The third potency, which is known as nescience, makes the living entity godless and fills him with fruitive activity.

Purport by Śrīla Prabhupāda: In the Bhagavad-gītā, in Śrī Kṛṣṇa’s discourse on the kṣetra and the kṣetra-jña, it is clearly stated that the kṣetra-jña is the living entity, who knows his field of activities. The living entities in the material world are forgetful of their eternal relationship with the Supreme Personality of Godhead. This forgetfulness is called avidyā, or nescience. The avidyā-śakti, the avidyā potency of the material world, provokes fruitive activity. Although this avidyā-śakti (material energy, or nescience) is also an energy of the Supreme Personality of Godhead, it is especially intended to keep the living entities in a state of forgetfulness. This is due to their rebellious attitude toward the Lord. Thus, although the living entities are constitutionally spiritual, they come under the influence of the potency of nescience. How this happens is described in the following verse.

Jayapatākā Swami: So, we are put into this illusion because of our rebellious nature to the Supreme Personality of Godhead, but by the practice of Bhakti-yoga we can cure this rebellious nature. And how we are put into illusion its being explained in the following verse.

Caitanya-caritāmṛta, Madhya-līlā 6.155

yayā kṣetra-jña-śaktiḥ sā
veṣṭitā nṛpa sarva-gā
saṁsāra-tāpān akhilān
avāpnoty atra santatān

Translation: “O King, the kṣetra-jña-śakti is the living entity. Although he has the facility to live in either the material or spiritual world, he suffers the threefold miseries of material existence because he is influenced by the avidyā [nescience] potency, which covers his constitutional position.

Caitanya-caritāmṛta, Madhya-līlā 6.156

tayā tirohitatvāc ca
śaktiḥ kṣetra-jña-saṁjñitā
sarva-bhūteṣu bhū-pāla
tāratamyena vartate

Translation: This living entity, covered by the influence of nescience, exists in different forms in the material condition. O King, he is thus proportionately freed from the influence of material energy, to a greater or lesser degree.’

Purport by Śrīla Prabhupāda: The material energy acts on the living entity in different degrees, according to how he acquires the association of the three modes of material nature. There are 8,400,000 species of life, some inferior, some superior and some mediocre. The gradations of the bodies are calculated according to the covering of material energy. In the lower categories—including aquatics, trees, plants, insects, birds and so forth—spiritual consciousness is almost nonexistent. In the mediocre category—the human form of life—spiritual consciousness is comparatively awakened. In the superior life forms, spiritual consciousness is fully awakened. Then the living entity understands his real position and tries to escape the influence of the material energy by developing Kṛṣṇa consciousness.

Jayapatākā Swami:  So, this is the real purpose of human life to develop our consciousness fully. When His Divine Grace Śrīla Prabhupāda arrived in Australia, they asked him, what he had come to take from them? He said, I came to save you from a cats’ and dogs’ life. Cats and dogs are eating, mating, sleeping and defending, and if the human beings are only doing that, then what is the difference? So the real purpose of human life is to find out our spiritual nature ad to develop our Kṛṣṇa consciousness, Hari bol!

Caitanya-caritāmṛta, Madhya-līlā 6.157

বিষ্ণুপুরাণ (১ ১২ ৬৯)—

hlādinī sandhinī samvit
tvayy ekā sarva-saṁśraye
hlāda-tāpa-karī miśrā
tvayi no guṇa-varjite

Translation: “The Supreme Personality of Godhead is sac-cid-ānanda-vigraha [Bs. 5.1]. This means that He originally has three potencies—the pleasure potency, the potency of eternality and the potency of knowledge. Together these are called the cit potency, and they are present in full in the Supreme Lord. For the living entities, who are part and parcel of the Lord, the pleasure potency in the material world is sometimes displeasing and sometimes mixed. This is not the case with the Supreme Personality of Godhead, because He is not under the influence of the material energy or its modes.’

Caitanya-caritāmṛta, Madhya-līlā 6.158

শক্তিমান্ ভগবানের শক্তিত্রয়:—

sac-cid-ānanda-maya haya īśvara-svarūpa
tina aṁśe cic-chakti haya tina rūpa

Translation: The Supreme Personality of Godhead in His original form is full of eternity, knowledge and bliss. The spiritual potency in these three portions [sat, cit and ānanda] assumes three different forms.

Purport by Śrīla Prabhupāda: According to the verdict of all Vedic literature, the Supreme Personality of Godhead, the living entity and the illusory energy (this material world) constitute the subject matter of knowledge. Everyone should try to understand the relationship between them. First of all, one should try to understand the nature of the Supreme Personality of Godhead. From the śāstras we understand that the nature of the Supreme Personality of Godhead is the sum total of eternity, bliss and knowledge. As stated in verse 154 (viṣṇu-śaktiḥ parā proktā [Cc. Caitanya-caritāmṛta, Madhya-līlā 6.154]), the Supreme Personality of Godhead is the reservoir of all potencies, and His potencies are all spiritual.

Caitanya-caritāmṛta, Madhya-līlā 6.159

ānandāṁśe ‘hlādinī,’ sad-aṁśe ‘sandhinī’
cid-aṁśe ‘samvit’, yāre jñāna kari māni

Translation: The three portions of the spiritual potency are called hlādinī [the bliss portion], sandhinī [the eternity portion] and samvit [the knowledge portion]. We accept knowledge of these as full knowledge of the Supreme Personality of Godhead.

Purport by Śrīla Prabhupāda: To acquire knowledge of the Supreme Personality of Godhead, one must take shelter of the samvit potency of the Supreme Lord.

Jayapatākā Swami: We see how Lord Caitanya up to now was very humble and submissive to Sārvabhauma Bhaṭṭācārya. Now that Sārvabhauma Bhaṭṭācārya had asked him to explain the purport of the Vedānta sutra, He is giving him the full nectar. So He must be like knocking him off from his seat. Lord Caitanya Mahāprabhu is the greatest scholar, but He is the Supreme Personality of Godhead as a devotee. So He is now giving the full description of the actual understanding of the Vedas, and how the Māyāvāda or impersonalist description that Sārvabhauma Bhaṭṭācārya had been submitting to Him is actually covering the full glories of the Supreme Personality of Godhead. So, in this way all these are very technical but it is important to understand the philosophy of Kṛṣṇa consciousness how the impersonal description of the Absolute truth is imperfect and one should understand the Lord as Lord Caitanya is explaining. So we are getting the understanding what means sat-cit-ānanda.

Caitanya-caritāmṛta, Madhya-līlā 6.160

antaraṅgā — cic-chakti, taṭasthā — jīva-śakti
bahiraṅgā — māyā, — tine kare prema-bhakti

Translation: The spiritual potency of the Supreme Personality of Godhead also appears in three phases—internal, marginal and external. These are all engaged in His devotional service in love.

Purport by Śrīla Prabhupāda: The spiritual potency of the Lord is manifested in three phases—the internal or spiritual potency, the marginal potency, which consists of the living entities, and the external potency, known as māyā-śakti. We must understand that in each of these three phases the original spiritual potencies of pleasure, eternity and knowledge remain intact. When the potencies of spiritual pleasure and knowledge are both bestowed upon the conditioned souls, the conditioned souls can escape the clutches of the external potency, māyā, which acts as a cover obscuring one’s spiritual identity. When freed, the living entity awakens to Kṛṣṇa consciousness and engages in devotional service with love and affection.

Jayapatākā Swami:   So, love is highly regarded, but the real love we are hankering for is in the relationship of the individual soul with the Supreme Soul. So, that is a special gift of His Divine Grace A.C Bhaktivedanta Swami Prabhupāda, to awaken the conditioned soul to the actual loving relationship with the Supreme Personality of Godhead.