Chaitanya's Teachings


This article was originally published in “Back to Godhead” in 1969 as a review of Teachings of Lord Chaitanya by my initiator guru, A.C. Bhaktivedanta Swami. I recently re-edited it. Click to email me.	Chaitanya's Teachings This is a summary study of the sublime philosophy of Krishna Chaitanya. Chaitanya appeared in Mayapur, in the town of Nadia, on February 18, 1486, and from the time of his appearance, he made everyone chant Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. Chaitanya is the Supreme God-dess, Radha Krishna, advented in the present age of Kali in the garb of a devotee in order to experience the bliss of devotional service and to spread love of God-dess to everyone. The teachings of Chaitanya are more fully given in the Chaitanya Charitamrita by Krishnadas Kaviraj Goswami. Chaitanya Charitamrita, the topmost book in the field of spiritual science, deals with the life and precepts of Krishna Chaitanya. Chaitanya instructed Rupa Goswami on the bank of the Ganges at Prayag. He began, "My dear Rupa, the science of devotional service is just like a great ocean, and it is not possible to show you all the length and breadth of the great ocean. But I shall simply try to explain about the nature of the ocean by just taking a drop of it; and you can thus taste it and understand what that ocean of devotional service is." Chaitanya went on to teach that the human form of life is a very rare thing, and that it should not be wasted by only engaging in the animal propensities of eating, sleeping, mating and defending. It should rather be utilized for spiritual realization. In order to do this, one must receive the mercy of a spiritual master who imparts the science of devotional service to the student. The student receives this knowledge through submissive aural reception, and then it is the student’s duty to faithfully carry out the master's instructions. Chaitanya explained the symptoms of pure devotion, the stages of devotional service and the development of the various moods (flavors) existing between the devotee and Krishna. Chaitanya gave all this information to Rupa so he could write books on the subject, and one of his principal works is Bhakti-Rasamrita Sindhu (literally, The Ocean of the Pure Nectar of Devotional Service). Both Rupa and his elder brother Sanatan were important government ministers, but after meeting Chaitanya they both retired from government service and became his followers. Sanatan had great difficulty doing so, because his service was very valuable to his Moslem ruler. He was thrown in jail, but while the governor was off fighting in a neighboring province, Sanatan escaped and made his way through the jungles to Benares, where he joined Chaitanya. Chaitanya instructed Sanatan in the process of devotional service, explaining that the living entity is of superior spiritual energy, but is in a marginal position. That is, sometimes one is controlled by spiritual nature and sometimes by material. If the living entity maintains the natural relationship of eternal part and parcel, servant of God, one remains under the control of the spiritual potency of God-dess. And if one wants to be independent of God-dess, one is put under the control of the inferior material potency. The way for materially conditioned souls to achieve perfection, therefore, is through devotional service to Radha Krishna. There are three features of the Absolute--the impersonal effulgence, the localized Supersoul manifestation and the Supreme Personality of God-dess. Radha Krishna are the origin of all these forms, and they have an infinite number of personal forms which are eternally existent in the spiritual sky. These forms are also found on this planet and elsewhere within this universe. Chaitanya described his various types of incarnations to Sanatan Goswami, and the account of this teaching is a distinct contribution to our understanding of the varieties exhibited by God-dess in relation to the material world. Krishna is the greatest of the great: No one can surpass his opulence. He possesses all fame, all beauty, all strength, all knowledge, all wealth and all renunciation. He manifests the material and spiritual universes simply through his energy. Brahma, the topmost demigod in the universe, admits that he cannot conceive how great Krishna is. And it is the verdict of Vedic literature that devotional service to this Supreme Personality of God-dess is the only thing worthwhile. In order to achieve such a state of perfection, one must be favored by a great soul, a pure devotee of God-dess. Chaitanya described to Sanatan some of the godly qualities of a devotee, as well as devotional behavior. He also enunciated the devotional practices by which one reaches perfection. There are sixty-four items of devotional practice, and by their adoption one's devotional service gradually becomes pure. Chaitanya explained devotional service according to the regulative principles, and he also described spontaneous devotional service in attachment, which is a higher stage. The ecstasy of God-dess and the devotees, which is enjoyed according to their particular relationships on the transcendental plane, is described by Chaitanya to Sanatan, as well as the transcendental qualities of Radha Krishna. All this and more is to be found in Chaitanya Charitamrita which offers a unique insight into the highest principles and concepts of transcendental existence. When Chaitanya finished his instructions, Sanatan offered his most humble prayers and asked for Chaitanya's benediction that his teachings might fully evolve within his heart. Chaitanya next explained the famous "Atmarama" verse from Srimad Bhagwatam. He had previously explained it to Sarvabhouma Bhattacharya, but at Sanatan's request, he explained it again and gave 61 different explanations of the verse. God-dess has complete knowledge which far surpasses that of any mundane scholar, no matter how great they may be. Sanatan understood that Chaitanya was the Supreme Personality of God-dess,Radha Krishna, and he fell down at his feet and offered praise. Chaitanya then replied to Sanatan Goswami, “Do not try to eulogize me in that way. Just try to understand the real nature of Srimad Bhagwatam." In this way, Chaitanya did not like to be called God. His role was to act as a devotee of God-dess and set the example of pure devotional service. He empowered Sanatan Goswami to write many books on the subject of devotional service, and Sanatan kindly carried out his order. We, who are the benefactors of such sublime gifts, offer all glory to Sanatan Goswami and Krishna Chaitanya! While Chaitanya was staying at Benares, he was strongly criticized by the impersonalist sannyasis who resided there. According to their principles, "Singing, dancing, and playing on musical instruments are strictly prohibited; they are called three kinds of sinful activities. The mayavadi sannyasi is supposed to engage his valuable time in the matter of Vedanta study. When the mayavadi sannyasis in Benares saw that Chaitanya was indulging in singing, dancing and playing musical instruments, and was always chanting Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare, they concluded that this sannyasi was not educated and, out of sentiment, he was misleading some of the followers. Shankaracharya said that a sannyasi should always be engaged in studying Vedanta, and should be satisfied simply having one cloth and nothing more. Chaitanya was neither studying Vedanta formally, nor did he cease from singing and dancing, and so he was criticized by all the sannyasis at Benares, as well as by their householder followers. While two of Chaitanya’s followers were discussing the mayavadis' criticism of him, a brahmin came and invited Chaitanya to his place, where he had also invited all the other sannyasis. Chaitanya accepted the invitation, taking the opportunity to meet the mayavadi sannyasis, and the next day went to the house of the brahmin. He offered his respects to all the sannyasis assembled there and they returned his respects, as was usual. Chaitanya then had a conversation with Prakasananda Saraswati who was chief amongst the impersonalist sannyasis. Chaitanya humbly explained his chanting of the Holy Name—Hare Krishna, Hare Krishna ,Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare--which had been instructed to him by his spiritual master. Chaitanya also gave the true explanation of the Vedanta Sutra, and refuted the impersonalist philosophy which tries to draw some concocted meaning of its own from Vedanta Sutra. Chaitanya said that Srimad Bhagwatam by Vyasadeva, who also authored Vedanta Sutra, is the real commentary on the Vedanta. And Bhagwatam is the all-glorious description of the Supreme Personality of Godhead. Chaitanya refused to attempt any indirect interpretation of the Vedanta Sutra, and then put forth the direct interpretation of each of the verses. Prakasananda and his students admitted the defect of Shankaracharya's indirect interpretation, and accepted the teaching of Chaitanya to be correct. One day after this incident, as he was on his way to visit the temple of Viswonath and Bindumadhav, Chaitanya began chanting and dancing in the streets. "Thousands of people were gathered around him, and there was a roaring following the vibration of Chaitanya. This vibration was so tumultuous that Prakasananda Saraswati, who was sitting nearby, came immediately along with his disciples, and as soon as he saw the beautiful body of Chaitanya and his nice dancing, along with his associates, he also joined and began to sing with him: Hari! Hari! All the inhabitants of Benares were struck with wonder by seeing the dancing of Chaitanya in ecstasy. When Chaitanya stopped chanting and dancing, Prakasananda Saraswati immediately fell at his feet and offered humble prayers to him, begging his mercy and forgiveness. In this way all of Benares took up the chanting of the Holy Name. After taking sannyasa, Chaitanya went to Jagannath Puri on the east coast of India. There he met with Sarbabhouma Bhattacharya, the greatest logician of that time. Sarbabhouma took compassion on the young sannyasi and wanted to teach him Vedanta Sutra, feeling that, without such instruction, it would be difficult for the handsome young man to continue in sannyasa. Chaitanya agreed, and Sarbabhouma spoke to him about Vedanta Sutra continually for seven days. Chaitanya did not say anything during all this time, and on the eighth day the Bhattacharya enquired as to why he was so silent. Chaitanya then criticized the mayavadi sannyasis who hear Vedanta Sutra simply as a formality and without any understanding. He went on to say that he understood the codes of Vedanta Sutra, which are not very difficult, but that Bhattacharya's explanations obscured the real meaning. This was because Bhattacharya was trying to expound some particular doctrine of his own through the codes. Therefore he was giving indirect meanings and hiding the true meanings of the Sutras. Vedic evidence affirms the Supreme Personality of God-dess to be the final concept of the Absolute. Realization of the Supreme Person is higher than impersonal realization or localized Supersoul realization. Vedic literature, according to Chaitanya Mahaprabhu, is meant for three things--telling us of our relationship with the Supreme Personality of God-dess, showing us how to act according to that relationship and, finally, to achieve love of God-dess as the highest perfection of life. Chaitanya showed many defects in the mayavadi philosophy. By the force of his arguments and his explanation of the Atmarama Sloka in 61 different ways, Chaitanya converted Sarbabhouma into a staunch pure devotee. Chaitanya showed his mercy to Bhattacharya, and Bhattacharya was melted by it. While Chaitanya was on his tour of southern India, on the bank of the river Dudabundee, he met with Ramananda Roy, who was the governor of that province. Chaitanya had been requested to see this great devotee by Sarbabhouma Bhattacharya, who had previously thought Roy rather mad. Chaitanya inquired of Ramananda Roy, "Please quote some verses from scripture about the ultimate goal of life for the human being." Thus begins the most moving and ecstatic section of Chaitanya’s teachings, taking the reader step by step on a sublime journey to indescribable heights of transcendental consciousness. Ramananda Roy quoted several verses, which Chaitanya rejected. Then, Ramananda Roy said that devotional service without any attempt at cultivation of knowledge or mental speculation is the highest stage of perfection, and to confirm this, he gave evidence from the Srimad Bhagwatam, Tenth Canto, 14th Chapter. Chaitanya immediately accepted this prescription presented by Ramananda Roy, and asked him to go further in advanced devotional service. Ramananda Roy mentioned several stages of devotion, and finally concluded that love of Radha Krishna is the highest attainment. Ramananda Roy described the holy rasa dance and Radha's special attractiveness for Krishna. He also discussed the most confidential dealings of Radha Krishna, and how to gain their service and association. These talks between Chaitanya and Ramananda Roy are on the highest spiritual level, and in order to reach this level one must approach a spiritual master. A spiritual master is a qualified person conversant with the science of Radha Krishna. One should approach such a spiritual master with an attitude of submissive hearing and service. Then one will be eligible to achieve perfection. One can only approach Radha Krishna through their representative, the spiritual master. This is also the verdict of Chaitanya. After ten days of high level discussions with Ramananda Roy, Chaitanya left that place, inviting Ramananda Roy to join him at Jagannath Puri, where they could spend the rest of their lives together discussing Krishna. After the departure of Chaitanya, Ramananda Roy became overwhelmed by separation from him, and he decided to retire from service just to meet Chaitanya again at Jagannath Puri. Chaitanya is the most magnanimous appearance of Godhead, and everyone should take advantage of his sublime instructions. If one is fortunate enough, one can place their faith in these teachings and enter into the transcendental association of Radha and Krishna.
Copyright 2003-08 Steve Bohlert

This is a summary study of the sublime philosophy of Krishna Chaitanya. Chaitanya appeared in Mayapur, in the town of Nadia, on February 18, 1486, and from the time of his appearance, he made everyone chant Hare Chaitanya and associates Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. Chaitanya is the Supreme God-dess, Radha Krishna, advented in the present age of Kali in the garb of a devotee in order to experience the bliss of devotional service and to spread love of God-dess to everyone.

The teachings of Chaitanya are more fully given in the Chaitanya Charitamrita by Krishnadas Kaviraj Goswami. Chaitanya Charitamrita, the topmost book in the field of spiritual science, deals with the life and precepts of Krishna Chaitanya.

Chaitanya instructed Rupa Goswami on the bank of the Ganges at Prayag. He began, "My dear Rupa, the science of devotional service is just like a great ocean, and it is not possible to show you all the length and breadth of the great ocean. But I shall simply try to explain about the nature of the ocean by just taking a drop of it; and you can thus taste it and understand what that ocean of devotional service is."

Chaitanya went on to teach that the human form of life is a very rare thing, and that it should not be wasted by only engaging in the animal propensities of eating, sleeping, mating and defending. It should rather be utilized for spiritual realization. In order to do this, one must receive the mercy of a spiritual master who imparts the science of devotional service to the student. The student receives this knowledge through submissive aural reception, and then it is the student’s duty to faithfully carry out the master's instructions.

Chaitanya explained the symptoms of pure devotion, the stages of devotional service and the development of the various moods (flavors) existing between the devotee and Krishna. Chaitanya gave all this information to Rupa so he could write books on the subject, and one of his principal works is Bhakti-Rasamrita Sindhu (literally, The Ocean of the Pure Nectar of Devotional Service).

Both Rupa and his elder brother Sanatan were important government ministers, but after meeting Chaitanya they both retired from government service and became his followers. Sanatan had great difficulty doing so, because his service was very valuable to his Moslem ruler. He was thrown in jail, but while the governor was off fighting in a neighboring province, Sanatan escaped and made his way through the jungles to Benares, where he joined Chaitanya.

Chaitanya instructed Sanatan in the process of devotional service, explaining that the living entity is of superior spiritual energy, but is in a marginal position. That is, sometimes one is controlled by spiritual nature and sometimes by material. If the living entity maintains the natural relationship of eternal part and parcel, servant of God, one remains under the control of the spiritual potency of God-dess. And if one wants to be independent of God-dess, one is put under the control of the inferior material potency. The way for materially conditioned souls to achieve perfection, therefore, is through devotional service to Radha Krishna.

There are three features of the Absolute--the impersonal effulgence, the localized Supersoul manifestation and the Supreme Personality of God-dess. Radha Krishna are the origin of all these forms, and they have an infinite number of personal forms which are eternally existent in the spiritual sky. These forms are also found on this planet and elsewhere within this universe. Chaitanya described his various types of incarnations to Sanatan Goswami, and the account of this teaching is a distinct contribution to our understanding of the varieties exhibited by God-dess in relation to the material world.

Krishna is the greatest of the great: No one can surpass his opulence. He possesses all fame, all beauty, all strength, all knowledge, all wealth and all renunciation. He manifests the material and spiritual universes simply through his energy. Brahma, the topmost demigod in the universe, admits that he cannot conceive how great Krishna is. And it is the verdict of Vedic literature that devotional service to this Supreme Personality of God-dess is the only thing worthwhile. In order to achieve such a state of perfection, one must be favored by a great soul, a pure devotee of God-dess.

Chaitanya described to Sanatan some of the godly qualities of a devotee, as well as devotional behavior. He also enunciated the devotional practices by which one reaches perfection. There are sixty-four items of devotional practice, and by their adoption one's devotional service gradually becomes pure. Chaitanya explained devotional service according to the regulative principles, and he also described spontaneous devotional service in attachment, which is a higher stage.

The ecstasy of God-dess and the devotees, which is enjoyed according to their particular relationships on the transcendental plane, is described by Chaitanya to Sanatan, as well as the transcendental qualities of Radha Krishna. All this and more is to be found in Chaitanya Charitamrita which offers a unique insight into the highest principles and concepts of transcendental existence.

When Chaitanya finished his instructions, Sanatan offered his most humble prayers and asked for Chaitanya's benediction that his teachings might fully evolve within his heart.

Chaitanya next explained the famous "Atmarama" verse from Srimad Bhagwatam. He had previously explained it to Sarvabhouma Bhattacharya, but at Sanatan's request, he explained it again and gave 61 different explanations of the verse. God-dess has complete knowledge which far surpasses that of any mundane scholar, no matter how great they may be. Sanatan understood that Chaitanya was the Supreme Personality of God-dess,Radha Krishna, and he fell down at his feet and offered praise.

Chaitanya then replied to Sanatan Goswami, “Do not try to eulogize me in that way. Just try to understand the real nature of Srimad Bhagwatam." In this way, Chaitanya did not like to be called God. His role was to act as a devotee of God-dess and set the example of pure devotional service. He empowered Sanatan Goswami to write many books on the subject of devotional service, and Sanatan kindly carried out his order. We, who are the benefactors of such sublime gifts, offer all glory to Sanatan Goswami and Krishna Chaitanya!

While Chaitanya was staying at Benares, he was strongly criticized by the impersonalist sannyasis who resided there. According to their principles, "Singing, dancing, and playing on musical instruments are strictly prohibited; they are called three kinds of sinful activities. The mayavadi sannyasi is supposed to engage his valuable time in the matter of Vedanta study. When the mayavadi sannyasis in Benares saw that Chaitanya was indulging in singing, dancing and playing musical instruments, and was always chanting Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare, they concluded that this sannyasi was not educated and, out of sentiment, he was misleading some of the followers.

Shankaracharya said that a sannyasi should always be engaged in studying Vedanta, and should be satisfied simply having one cloth and nothing more. Chaitanya was neither studying Vedanta formally, nor did he cease from singing and dancing, and so he was criticized by all the sannyasis at Benares, as well as by their householder followers.

While two of Chaitanya’s followers were discussing the mayavadis' criticism of him, a brahmin came and invited Chaitanya to his place, where he had also invited all the other sannyasis. Chaitanya accepted the invitation, taking the opportunity to meet the mayavadi sannyasis, and the next day went to the house of the brahmin. He offered his respects to all the sannyasis assembled there and they returned his respects, as was usual. Chaitanya then had a conversation with Prakasananda Saraswati who was chief amongst the impersonalist sannyasis.

Chaitanya humbly explained his chanting of the Holy Name—Hare Krishna, Hare Krishna ,Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare--which had been instructed to him by his spiritual master. Chaitanya also gave the true explanation of the Vedanta Sutra, and refuted the impersonalist philosophy which tries to draw some concocted meaning of its own from Vedanta Sutra.

Chaitanya said that Srimad Bhagwatam by Vyasadeva, who also authored Vedanta Sutra, is the real commentary on the Vedanta. And Bhagwatam is the all-glorious description of the Supreme Personality of Godhead. Chaitanya refused to attempt any indirect interpretation of the Vedanta Sutra, and then put forth the direct interpretation of each of the verses. Prakasananda and his students admitted the defect of Shankaracharya's indirect interpretation, and accepted the teaching of Chaitanya to be correct.

One day after this incident, as he was on his way to visit the temple of Viswonath and Bindumadhav, Chaitanya began chanting and dancing in the streets. "Thousands of people were gathered around him, and there was a roaring following the vibration of Chaitanya. This vibration was so tumultuous that Prakasananda Saraswati, who was sitting nearby, came immediately along with his disciples, and as soon as he saw the beautiful body of Chaitanya and his nice dancing, along with his associates, he also joined and began to sing with him: Hari! Hari! All the inhabitants of Benares were struck with wonder by seeing the dancing of Chaitanya in ecstasy. When Chaitanya stopped chanting and dancing, Prakasananda Saraswati immediately fell at his feet and offered humble prayers to him, begging his mercy and forgiveness. In this way all of Benares took up the chanting of the Holy Name.

After taking sannyasa, Chaitanya went to Jagannath Puri on the east coast of India. There he met with Sarbabhouma Bhattacharya, the greatest logician of that time. Sarbabhouma took compassion on the young sannyasi and wanted to teach him Vedanta Sutra, feeling that, without such instruction, it would be difficult for the handsome young man to continue in sannyasa. Chaitanya agreed, and Sarbabhouma spoke to him about Vedanta Sutra continually for seven days. Chaitanya did not say anything during all this time, and on the eighth day the Bhattacharya enquired as to why he was so silent.

Chaitanya then criticized the mayavadi sannyasis who hear Vedanta Sutra simply as a formality and without any understanding. He went on to say that he understood the codes of Vedanta Sutra, which are not very difficult, but that Bhattacharya's explanations obscured the real meaning. This was because Bhattacharya was trying to expound some particular doctrine of his own through the codes. Therefore he was giving indirect meanings and hiding the true meanings of the Sutras.

Vedic evidence affirms the Supreme Personality of God-dess to be the final concept of the Absolute. Realization of the Supreme Person is higher than impersonal realization or localized Supersoul realization. Vedic literature, according to Chaitanya Mahaprabhu, is meant for three things--telling us of our relationship with the Supreme Personality of God-dess, showing us how to act according to that relationship and, finally, to achieve love of God-dess as the highest perfection of life. Chaitanya showed many defects in the mayavadi philosophy. By the force of his arguments and his explanation of the Atmarama Sloka in 61 different ways, Chaitanya converted Sarbabhouma into a staunch pure devotee. Chaitanya showed his mercy to Bhattacharya, and Bhattacharya was melted by it.

While Chaitanya was on his tour of southern India, on the bank of the river Dudabundee, he met with Ramananda Roy, who was the governor of that province. Chaitanya had been requested to see this great devotee by Sarbabhouma Bhattacharya, who had previously thought Roy rather mad.

Chaitanya inquired of Ramananda Roy, "Please quote some verses from scripture about the ultimate goal of life for the human being." Thus begins the most moving and ecstatic section of Chaitanya’s teachings, taking the reader step by step on a sublime journey to indescribable heights of transcendental consciousness. Ramananda Roy quoted several verses, which Chaitanya rejected. Then, Ramananda Roy said that devotional service without any attempt at cultivation of knowledge or mental speculation is the highest stage of perfection, and to confirm this, he gave evidence from the Srimad Bhagwatam, Tenth Canto, 14th Chapter.

Chaitanya immediately accepted this prescription presented by Ramananda Roy, and asked him to go further in advanced devotional service. Ramananda Roy mentioned several stages of devotion, and finally concluded that love of Radha Krishna is the highest attainment. Ramananda Roy described the holy rasa dance and Radha's special attractiveness for Krishna. He also discussed the most confidential dealings of Radha Krishna, and how to gain their service and association.

These talks between Chaitanya and Ramananda Roy are on the highest spiritual level, and in order to reach this level one must approach a spiritual master. A spiritual master is a qualified person conversant with the science of Radha Krishna. One should approach such a spiritual master with an attitude of submissive hearing and service. Then one will be eligible to achieve perfection. One can only approach Radha Krishna through their representative, the spiritual master. This is also the verdict of Chaitanya.

After ten days of high level discussions with Ramananda Roy, Chaitanya left that place, inviting Ramananda Roy to join him at Jagannath Puri, where they could spend the rest of their lives together discussing Krishna. After the departure of Chaitanya, Ramananda Roy became overwhelmed by separation from him, and he decided to retire from service just to meet Chaitanya again at Jagannath Puri.

Chaitanya is the most magnanimous appearance of Godhead, and everyone should take advantage of his sublime instructions. If one is fortunate enough, one can place their faith in these teachings and enter into the transcendental association of Radha and Krishna.