Sri Caitanya-caritamrta: Madhya-lila
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
How All the Residents of Varanasi Became Vaisnavas
The following is a summary of Chapter Twenty-five. A Maharastrian brahmana who was living in Benares was a great devotee of Sri Caitanya Mahaprabhu. He was always very happy to hear of the glories of the Lord, and it was by his arrangement that all the sannyasis of Varanasi became devotees of Lord Caitanya Mahaprabhu. He invited all the sannyasis to his house to meet Sri Caitanya Mahaprabhu, and this incident has been described in the Seventh Chapter of Adi-lila. From that day, Sri Caitanya Mahaprabhu became famous in the city of Varanasi, and many important men in that city became His followers. By and by, one of the disciples of the great sannyasi Prakasananda Sarasvati became devoted to Sri Caitanya Mahaprabhu, and this devotee explained Sri Caitanya Mahaprabhu to Prakasananda Sarasvati and supported His views with various arguments.
One day Sri Caitanya Mahaprabhu went to take a bath at Panca-nada, and afterwards all His devotees began chanting the Hare Krsna mantra in front of the temple of Bindu Madhava. At this time Prakasananda Sarasvati and all his devotees approached the Lord. Prakasananda Sarasvati immediately fell down at the lotus feet of Sri Caitanya Mahaprabhu and very much regretted his past behavior toward the Lord. He asked Sri Caitanya Mahaprabhu about devotional service in terms of the Vedanta-sutra, and the Lord told him about devotional service that is approved by great personalities who know the Vedanta-sutra. Sri Caitanya Mahaprabhu then pointed out that Srimad-Bhagavatam is the proper commentary on the Vedanta-sutra. He then explained the catuh-sloki (four slokas) of Srimad-Bhagavatam, the essence of that great scripture.
From that day on, all the sannyasis of Varanasi became devotees of Sri Caitanya Mahaprabhu. Before returning to His headquarters at Jagannatha Puri, the Lord advised Sanatana Gosvami to go to Vrndavana. The Lord then departed for Jagannatha Puri. Kaviraja Gosvami then describes something about Srila Rupa Gosvami, Sanatana Gosvami and Subuddhi Raya. Sri Caitanya Mahaprabhu returned to Jagannatha Puri through the great forest of Jharikhanda in central India. At the end of this chapter, Kaviraja Gosvami sums up the incidents of Madhya-lila and instructs every living being to read this sublime book of Sri Caitanya Mahaprabhu’s pastimes.
prabhur niladrim agamat
vaisnavi-krtya—making into Vaisnavas; sannyasi-mukhan—headed by the sannyasis; kasi-nivasinah—the residents of Varanasi; sanatanam—Sanatana Gosvami; su-samskrtya—completely purifying; prabhuh—Lord Sri Caitanya Mahaprabhu; niladrim—to Jagannatha Puri; agamat—returned.
After converting into Vaisnavas all the residents of Varanasi, who were headed by the sannyasis, and after completely educating and instructing Sanatana Gosvami at Varanasi, Sri Caitanya Mahaprabhu returned to Jagannatha Puri.
jaya jaya sri-caitanya jaya nityananda
jayadvaita-candra jaya gaura-bhakta-vrnda
jaya jaya—all glories; sri-caitanya—to Sri Caitanya Mahaprabhu; jaya—all glories; nityananda—to Nityananda Prabhu; jaya—all glories; advaita-candra—to Advaita Prabhu; jaya—all glories; gaura-bhakta-vrnda—to the devotees of Lord Sri Caitanya Mahaprabhu.
All glories to Lord Caitanya! All glories to Lord Nityananda! All glories to Advaitacandra! And all glories to all the devotees of Lord Caitanya!
ei mata mahaprabhu dui masa paryanta
sikhaila tanre bhakti-siddhantera anta
ei mata—in this way; mahaprabhu—Sri Caitanya Mahaprabhu; dui masa paryanta—for two months; sikhaila—instructed; tanre—him; bhakti-siddhantera anta—all the conclusions of devotional service.
Lord Caitanya Mahaprabhu instructed Sri Sanatana Gosvami in all the conclusions of devotional service for two consecutive months.
’paramananda kirtaniya’-sekharera sangi
prabhure kirtana sunaya, ati bada rangi
paramananda kirtaniya—Paramananda Kirtaniya; sekharera sangi—a friend of Candrasekhara’s; prabhure—unto Sri Caitanya Mahaprabhu; kirtana sunaya—sings and chants; ati bada rangi—very humorous.
For as long as Sri Caitanya Mahaprabhu was in Varanasi, Paramananda Kirtaniya, who was a friend of Candrasekhara’s, chanted the Hare Krsna maha-mantra and other songs to Sri Caitanya Mahaprabhu in a very humorous way.
sannyasira gana prabhure yadi upeksila
bhakta-duhkha khandaite tare krpa kaila
sannyasira gana—all the sannyasis; prabhure—Lord Sri Caitanya Mahaprabhu; yadi—when; upeksila—criticized; bhakta-duhkha—the unhappiness of the devotees; khandaite—to drive away; tare—to them; krpa kaila—showed His mercy.
When the Mayavadi sannyasis at Varanasi criticized Sri Caitanya Mahaprabhu, the Lord’s devotees became very depressed. To satisfy them, Sri Caitanya Mahaprabhu showed His mercy to the sannyasis.
sannyasire krpa purve likhiyachon vistariya
uddese kahiye ihan sanksepa kariya
sannyasire krpa—mercy upon the sannyasis; purve—before this; likhiyachon—I have described; vistariya—elaborately; uddese—in reference to that; kahiye—let me speak; ihan—here; sanksepa kariya—in brief.
In the Seventh Chapter of Adi-lila I have already elaborately described Sri Caitanya Mahaprabhu’s deliverance of the sannyasis at Varanasi, but I shall briefly repeat it in this chapter.
yahan tahan prabhura ninda kare sannyasira gana
suni’ duhkhe maharastriya vipra karaye cintana
yahan tahan—anywhere and everywhere; prabhura ninda—criticism of Sri Caitanya Mahaprabhu; kare—do; sannyasira gana—the Mayavadi sannyasis; suni’-hearing; duhkhe—in great unhappiness; maharastriya vipra—the brahmana of Maharastra province; karaye cintana—was contemplating.
When the Mayavadi sannyasis were criticizing Sri Caitanya Mahaprabhu anywhere and everywhere in Varanasi, the Maharastrian brahmana, hearing this blasphemy, began to think about this unhappily.
"prabhura svabhava,-yeba dekhe sannidhane
’svarupa’ anubhavi’ tanre ’isvara’ kari’ mane
prabhura sva-bhava—the characteristics of Sri Caitanya Mahaprabhu; yeba—anyone who; dekhe—sees; sannidhane—nearby; sva-rupa—His personality; anubhavi’-realizing; tanre—Him; isvara kari’-as the Supreme Lord; mane—accepts.
The Maharastrian brahmana thought, "Whoever closely sees the characteristics of Sri Caitanya Mahaprabhu immediately realizes His personality and accepts Him as the Supreme Lord.
kona prakare paron yadi ekatra karite
iha dekhi’ sannyasi-gana habe inhara bhakte
kona prakare—by some means; paron—I am able; yadi—if; ekatra karite—to assemble; iha dekhi’-by seeing this (Sri Caitanya Mahaprabhu’s personal characteristics); sannyasi-gana—the Mayavadi sannyasis of Varanasi; habe—will become; inhara bhakte—His devotees.
"If by some means I can assemble all the sannyasis together, they will certainly become His devotees after seeing His personal characteristics.
If one saw the personal characteristics and activities of Sri Caitanya Mahaprabhu, one would certainly be convinced that He was the Supreme Personality of Godhead. One can ascertain this by following in the footsteps of the sastric injunctions. This sincere study and appreciation of Sri Caitanya Mahaprabhu is also applicable to His authorized devotees, and it is clearly stated in the Caitanya-caritamrta (Antya 7.11):
krsna-sakti vina nahe tara pravartana
In this Age of Kali, real religious propaganda should induce people to chant the Hare Krsna maha-mantra. This is possible for someone who is especially empowered by Krsna. No one can do this without being especially favored by Krsna. Srila Bhaktisiddhanta Sarasvati Thakura comments in this regard in his Anubhasya, wherein he quotes a verse from Narayana-samhita:
dvapariyair janair visnuh
pancaratrais tu kevalaih
kalau tu nama-matrena
pujyate bhagavan harih
“In Dvapara-yuga, devotees of Lord Visnu and Krsna rendered devotional service according to the principles of pancaratrika. In this Age of Kali, the Supreme Personality of Godhead is worshiped simply by the chanting of His holy names.” Srila Bhaktisiddhanta Sarasvati Thakura then comments: “Without being empowered by the direct potency of Lord Krsna to fulfill His desire and without being specifically favored by the Lord, no human being can become the spiritual master of the whole world. He certainly cannot succeed by mental concoction, which is not meant for devotees or religious people. Only an empowered personality can distribute the holy name of the Lord and enjoin all fallen souls to worship Krsna. By distributing the holy name of the Lord, he cleanses the hearts of the most fallen people; therefore he extinguishes the blazing fire of the material world. Not only that, he broadcasts the shining brightness of Krsna’s effulgence throughout the world. Such an acarya, or spiritual master, should be considered nondifferent from Krsna-that is, he should be considered the incarnation of Lord Krsna’s potency. Such a personality is krsnalingita -vigraha-that is, he is always embraced by the Supreme Personality of Godhead, Krsna. Such a person is above the considerations of the varnasrama institution. He is the guru or spiritual master for the entire world, a devotee on the topmost platform, the maha-bhagavata stage, and a paramahamsa-thakura, a spiritual form only fit to be addressed as paramahamsa or thakura.”
Nonetheless, there are many people who are just like owls but never open their eyes to see the sunshine. These owlish personalities are inferior to the Mayavadi sannyasis who cannot see the brilliance of Krsna’s favor. They are prepared to criticize the person engaged in distributing the holy name all over the world and following in the footsteps of Sri Caitanya Mahaprabhu, who wanted Krsna consciousness preached in every town and city.
varanasi-vasa amara haya sarva-kale
sarva-kala duhkha paba, iha na karile"
varanasi-vasa—residence at Varanasi; amara—my; haya—there is; sarva-kale—always; sarva-kala—always; duhkha paba—I will suffer unhappiness; iha—this; na karile—if I do not execute.
“I shall have to reside at Varanasi the rest of my life. If I do not try to carry out this plan, I shall certainly continue to suffer mental depression.”
eta cinti’ nimantrila sannyasira gane
tabe sei vipra aila mahaprabhura sthane
eta cinti’—thinking this; nimantrila—he invited; sannyasira gane—all the sannyasis; tabe—then; sei vipra—that brahmana; aila—approached; mahaprabhura sthane—the lotus feet of Sri Caitanya Mahaprabhu.
Thinking like this, the Maharastrian brahmana extended an invitation to all the sannyasis of Varanasi. After doing this, he finally approached Sri Caitanya Mahaprabhu to extend Him an invitation.
hena-kale ninda suni’ sekhara, tapana
duhkha pana prabhu-pade kaila nivedana
hena-kale—exactly at this time; ninda suni’-by hearing the criticism (of Lord Caitanya by the Mayavadi sannyasis); sekhara tapana—Candrasekhara and Tapana Misra; duhkha pana—feeling very unhappy; prabhu-pade—unto the lotus feet of Sri Caitanya Mahaprabhu; kaila nivedana—submitted a request.
At this time, Candrasekhara and Tapana Misra both heard blasphemous criticism against Sri Caitanya Mahaprabhu and felt very unhappy. They came to Sri Caitanya Mahaprabhu’s lotus feet to submit a request.
bhakta-duhkha dekhi’ prabhu manete cintila
sannyasira mana phiraite mana ha-ila
bhakta-duhkha dekhi’-seeing the unhappiness of the devotees; prabhu—Sri Caitanya Mahaprabhu; manete cintila—considered within His mind; sannyasira mana—the minds of the Mayavadi sannyasis; phiraite—to turn; mana ha-ila—Sri Caitanya Mahaprabhu decided.
They submitted their request, and Sri Caitanya Mahaprabhu, seeing His devotees’ unhappiness, decided to turn the minds of the Mayavadi sannyasis.
hena-kale vipra asi’ karila nimantrana
aneka dainyadi kari’ dharila carana
hena-kale—at this time; vipra—the Maharastrian brahmana; asi’-coming; karila nimantrana—invited Sri Caitanya Mahaprabhu; aneka—various; dainya-adi—submissions; kari’-doing; dharila carana—touched His lotus feet.
While Sri Caitanya Mahaprabhu was seriously considering meeting with the Mayavadi sannyasis, the Maharastrian brahmana approached Him and extended an invitation. The brahmana submitted his invitation with great humility, and he touched the lotus feet of Sri Caitanya Mahaprabhu.
tabe mahaprabhu tanra nimantrana manila
ara dina madhyahna kari’ tanra ghare gela
tabe—after this; mahaprabhu—Sri Caitanya Mahaprabhu; tanra—his; nimantrana—invitation; manila—accepted; ara dina—the next day; madhyahna kari’-after finishing His madhyahna activities (taking bath and murmuring mantras); tanra ghare gela—He went to the house of the Maharastrian brahmana.
Sri Caitanya Mahaprabhu accepted his invitation, and the next day, after finishing His noontime activities, He went to the brahmana’s house.
tahan yaiche kaila prabhu sannyasira nistara
panca-tattvakhyane taha kariyachi vistara
tahan—there; yaiche—how; kaila—performed; prabhu—Sri Caitanya Mahaprabhu; sannyasira—of the Mayavadi sannyasis; nistara—deliverance; panca-tattva-akhyane—in describing the glories of the Panca-tattva (Sri Krsna Caitanya, Prabhu Nityananda, Sri Advaita, Gadadhara and Srivasa); taha—that subject matter; kariyachi vistara—have described elaborately.
I have already described Sri Caitanya Mahaprabhu’s deliverance of the Mayavadi sannyasis in the Seventh Chapter when I described the glories of the Panca-tattva-Sri Caitanya Mahaprabhu, Sri Nityananda Prabhu, Advaita Prabhu, Gadadhara Prabhu and Srivasa.
grantha bade, punarukti haya ta’ kathana
tahan ye na likhilun, taha kariye likhana
grantha—the size of the book; bade—increases; punah-ukti—repetition; haya—would be; ta’ kathana—of subject matters once described; tahan—there (in the Seventh Chapter); ye—whatever; na likhilun—I have not described; taha—that; kariye likhana—I am writing.
Since I have already described this incident very elaborately in the Seventh Chapter of Adi-lila, I do not wish to increase the size of this book by giving another description. However, I shall try to include in this chapter whatever was not described there.
ye divasa prabhu sannyasire krpa kaila
se divasa haite grame kolahala haila
ye divasa—the day when; prabhu—Sri Caitanya Mahaprabhu; sannyasire—to the Mayavadi sannyasis; krpa kaila—showed His mercy; se divasa haite—beginning from that day; grame—in the locality; kolahala haila—there were many talks about this incident.
Beginning from the day on which Sri Caitanya Mahaprabhu showed His mercy to the Mayavadi sannyasis, there were vivid discussions about this conversion among the inhabitants of Varanasi.
lokera sanghatta aise prabhure dekhite
nana sastre pandita aise sastra vicarite
lokera sanghatta—crowds of men; aise—come; prabhure dekhite—to see Lord Sri Caitanya Mahaprabhu; nana sastre pandita—scholars learned in various scriptures; aise—used to come; sastra vicarite—to talk on various scriptures.
Crowds of people came to see Sri Caitanya Mahaprabhu from that day on, and scholars of various scriptures discussed different subject matters with the Lord.
sarva-sastra khandi’ prabhu ’bhakti’ kare sara
sayuktika vakye mana phiraya sabara
sarva-sastra khandi’-defeating all the false conclusions of different scriptures; prabhu—Sri Caitanya Mahaprabhu; bhakti kare sara—established the predominance of devotional service; sa-yuktika vakye—by talks full of pleasing logic and arguments; mana phiraya—turns the minds; sabara—of everyone.
When people came to Sri Caitanya Mahaprabhu to discuss the principles of various scriptures, the Lord defeated their false conclusions and established the predominance of devotional service to the Lord. With logic and argument He very politely changed their minds.
We have been spreading this sankirtana movement in the Western countries, and in our recent tour of European cities like Rome, Geneva, Paris and Frankfurt, many learned Christian scholars, priests, philosophers and yogis came to see us, and by the grace of Krsna they agreed that this Krsna consciousness movement, the bhakti cult, offers the topmost conclusion. Following in the footsteps of Sri Caitanya Mahaprabhu, we are trying to convince everyone that the devotional service of the Lord is enjoined in every scripture. If a person is religious, he must accept the supreme authority of the Lord, become His devotee and try to love Him. This is the real principle of religion. It does not matter whether one is Christian, Mohammedan or whatever. He simply must accept the sublime position of the Supreme Personality of Godhead and render service unto Him. It is not a question of being Christian, Mohammedan or Hindu. One should be purely religious and freed from all these material designations. In this way one can learn the art of devotional service. This argument appeals to all intelligent men, and consequently this Krsna consciousness movement is gaining ground throughout the world. Due to our solid logic and scientific presentation, Sri Caitanya Mahaprabhu’s prediction that Krsna consciousness will spread in every town and village throughout the world is gradually being realized.
upadesa lana kare krsna-sankirtana
sarva-loka hase, gaya, karaye nartana
upadesa lana—getting instructions from Sri Caitanya Mahaprabhu; kare—join; krsna-sankirtana—the sankirtana movement; sarva-loka hase—everyone began to laugh in pleasure; gaya—chant; karaye nartana—and dance.
As soon as people received instructions from Sri Caitanya Mahaprabhu, they began to chant the Hare Krsna maha-mantra. Thus everyone laughed, chanted and danced with the Lord.
prabhure pranata haila sannyasira gana
atma-madhye gosthi kare chadi’ adhyayana
prabhure—unto Lord Sri Caitanya Mahaprabhu; pranata haila—offered obeisances; sannyasira gana—all the Mayavadi sannyasis; atma-madhye—among themselves; gosthi kare—discussed; chadi’ adhyayana—giving up so-called studies of Vedanta.
All the Mayavadi sannyasis offered their obeisances unto Sri Caitanya Mahaprabhu and then began to discuss His movement, giving up their studies of Vedanta and Mayavada philosophy.
prakasanandera sisya eka tanhara samana
sabha-madhye kahe prabhura kariya sammana
prakasanandera sisya eka—one of the disciples of Prakasananda Sarasvati; tanhara samana—equal in learning with Prakasananda Sarasvati; sabha-madhye—in the assembly of the sannyasis; kahe—explains; prabhura kariya sammana—respecting Sri Caitanya Mahaprabhu seriously.
One of the disciples of Prakasananda Sarasvati, who was as learned as his guru, began to speak in that assembly, offering all respects to Sri Caitanya Mahaprabhu.
sri-krsna-caitanya haya ’saksat narayana’
’vyasa-sutrera’ artha karena ati-manorama
sri-krsna-caitanya—Lord Sri Krsna Caitanya Mahaprabhu; haya—is; saksat narayana—directly the Supreme Personality of Godhead, Narayana; vyasa-sutrera—the codes of Vyasadeva (Vedanta-sutra); artha karena—He explains; ati-manorama—very nicely.
He said, "Sri Caitanya Mahaprabhu is the Supreme Personality of Godhead, Narayana Himself. When He explains the Vedanta-sutra, He does so very nicely.
upanisadera karena mukhyartha vyakhyana
suniya pandita-lokera judaya mana-kana
upanisadera—of the Vedic version known as the Upanisads; karena—He does; mukhya-artha—the original meaning; vyakhyana—explanation; suniya—hearing; pandita-lokera—of the learned scholars; judaya—satisfies; mana-kana—the minds and ears.
"Sri Caitanya Mahaprabhu explains the direct meaning of the Upanisads. When all learned scholars hear this, their minds and ears are satisfied.
sutra-upanisadera mukhyartha chadiya
acarya ’kalpana’ kare agraha kariya
sutra-upanisadera—of the Vedanta-sutra and the Upanisads; mukhya-artha—the direct meaning; chadiya—giving up; acarya—Sankaracarya; kalpana—imagination; kare—does; agraha kariya—with great eagerness.
"Giving up the direct meaning of the Vedanta-sutra and the Upanisads, Sankaracarya imagines some other interpretation.
acarya-kalpita artha ye pandita sune
mukhe ’haya’ ’haya’ kare, hrdaya na mane
acarya-kalpita—imagined by Sankaracarya; artha—meaning; ye pandita sune—any learned person who hears; mukhe—only in the mouth; haya haya—yes it is, yes it is; kare—does; hrdaya—his heart; na mane—does not accept.
"All the interpretations of Sankaracarya are imaginary. Such imaginary interpretations are verbally accepted by learned scholars, but they do not appeal to the heart.
sri-krsna-caitanya-vakya drdha satya mani
kali-kale sannyase ’samsara’ nahi jini
sri-krsna-caitanya-vakya—the words of Sri Caitanya Mahaprabhu; drdha—very firm and convincing; satya mani—I admit as truth; kali-kale—in this Age of Kali; sannyase—simply by accepting the renounced order of life; samsara nahi jini—one cannot escape the material clutches.
"The words of Sri Krsna Caitanya Mahaprabhu are firm and convincing, and I accept them as true. In this Age of Kali, one cannot be delivered from material clutches simply by formally accepting the renounced order.
harer nama-slokera yei karila vyakhyana
sei satya sukhadartha parama pramana
harer nama-slokera—of the verse beginning harer nama harer nama; yei—whatever; karila—made; vyakhyana—the explanation; sei—that; satya—true; sukha-da-artha—a meaning that is pleasing to accept; parama pramana—the supreme evidence.
"Sri Caitanya Mahaprabhu’s explanation of the verse beginning ’harer nama harer nama’ is not only pleasing to the ear but is strong, factual evidence.
bhakti vina mukti nahe, bhagavate kaya
kali-kale namabhase sukhe mukti haya
bhakti vina—without devotional service; mukti nahe—there is no question of liberation; bhagavate kaya—it is said in Srimad-Bhagavatam; kali-kale—in this Age of Kali; nama-abhase—even by a slight appreciation of the Hare Krsna mantra; sukhe—without difficulty; mukti haya—one can get liberation.
"In this Age of Kali, one cannot attain liberation without taking to the devotional service of the Lord. In this age, even if one does not chant the holy name of Krsna perfectly, he still attains liberation very easily.
sreyah-srtim bhaktim udasya te vibho
klisyanti ye kevala-bodha-labdhaye
tesam asau klesala eva sisyate
nanyad yatha sthula-tusavaghatinam
sreyah-srtim—the auspicious path of liberation; bhaktim—devotional service; udasya—giving up; te—of You; vibho—O my Lord; klisyanti—accept increased difficulties; ye—all those persons who; kevala—only; bodha-labdhaye—for obtaining knowledge; tesam—for them; asau—that; klesalah—trouble; eva—only; sisyate—remains; na—not; anyat—anything else; yatha—as much as; sthula—bulky; tusa—husks of rice; avaghatinam—of those beating.
" ’My dear Lord, devotional service unto You is the only auspicious path. If one gives it up simply for speculative knowledge or the understanding that these living beings are spirit soul and the material world is false, he undergoes a great deal of trouble. He only gains troublesome and inauspicious activities. His actions are like beating a husk that is already devoid of rice. One’s labor becomes fruitless.’
This is a quotation from Srimad-Bhagavatam (10.14.4).
ye ’nye ’ravindaksa vimukta-maninas
tvayy asta-bhavad avisuddha-buddhayah
aruhya krcchrena param padam tatah
patanty adho ’nadrta-yusmad-anghrayah
ye—all those who; anye—others (nondevotees); aravinda-aksa—O lotus-eyed one; vimukta-maninah—who consider themselves liberated; tvayi—unto You; asta-bhavat—without devotion; avisuddha-buddhayah—whose intelligence is not purified; aruhya—having ascended; krcchrena—by severe austerities and penances; param padam—to the supreme position; tatah—from there; patanti—fall; adhah—down; anadrta—without respecting; yusmat—Your; anghrayah—lotus feet.
" ’O lotus-eyed one, those who think they are liberated in this life but who are devoid of devotional service to You are of impure intelligence. Although they accept severe austerities and penances and rise to the spiritual position, to impersonal Brahman realization, they fall down again because they neglect to worship Your lotus feet.’
This is a verse from Srimad-Bhagavatam (10.2.32).
’brahma’-sabde kahe ’sad-aisvarya-purna bhagavan’
tanre ’nirvisesa’ sthapi, ’purnata’ haya hana
brahma-sabde—by the word brahma; kahe—is meant; sat-aisvarya-purna bhagavan—the Supreme Personality of Godhead, full in all six opulences; tanre—Him; nirvisesa sthapi—if we make impersonal; purnata haya hana—His completeness becomes damaged.
"The word Brahman means ’the greatest.’ This means that the Supreme Personality of Godhead is full in all six opulences. However, if we take the one-sided impersonalist view, His fullness is diminished.
The Supreme Personality of Godhead is originally the Supreme Person. The Lord says in Bhagavad-gita (9.4):
maya tatam idam sarvam
na caham tesv avasthitah
“By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.”
The potency of Krsna that is spread everywhere is impersonal. The sunlight is the impersonal expansion of the sun globe and the sun-god. If we simply take one side of the Supreme Personality of Godhead-His impersonal effulgence-that one side does not fully explain the Absolute Truth. Impersonal appreciation of the Absolute Truth is one-sided and incomplete. One should also accept the other side, the personal side-Bhagavan. Brahmeti paramatmeti bhagavan iti sabdyate. One should not be satisfied simply by understanding the Brahman feature of the Personality of Godhead. One must also know the Lord’s personal feature. That is complete understanding of the Absolute Truth.