View source for After the Lord accepted the sannyasa order of life, He delivered not only Mayavadi sannyasis but speculative students, atheists and those who were attached to fruitive activities and unnecessary criticism

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[[Category:Lord Caitanya's Acceptance of Sannyasa, the Renounced Order of Life]]
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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Teachings_of_Lord_Caitanya" class="sub_section" sec_index="0" parent="Other_Books_by_Srila_Prabhupada" text="Teachings of Lord Caitanya"><h3>Teachings of Lord Caitanya</h3>
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<div id="TLC17_0" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="23" link="TLC 17" link_text="Teachings of Lord Caitanya, Chapter 17">
<div class="heading">After accepting the renounced order (sannyāsa), He attracted many other sannyāsīs. When He had been spreading the saṅkīrtana movement as a family man, many Māyāvādī sannyāsīs did not take His movement very seriously, but after the Lord accepted the sannyāsa order of life, He delivered not only Māyāvādī sannyāsīs but speculative students, atheists and those who were attached to fruitive activities and unnecessary criticism.
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<span class="link">[[Vanisource:TLC 17|Teachings of Lord Caitanya, Chapter 17]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Those who are under the impression that there is material contamination in the form of the Supreme Personality of Godhead and in His devotional service are called Māyāvādīs. According to their imperfect speculation, the impersonal Brahman is the only existence in the cosmic manifestation. As soon as the Supreme Personality of Godhead is introduced, they consider that His personality arises from māyā, or the external material energy. Such persons consider all incarnations of the Supreme Lord to be contaminated by this material nature. According to them, the material body and the activities of matter are all that give a living being an individual identity. According to them, liberation means the end of an individual identity for the pure living being. In other words, the Māyāvādīs maintain that when a living entity is liberated he becomes one with the supreme, impersonal Brahman. According to such Māyāvāda philosophy, the Personality of Godhead, His abode, His devotional service and His emotional devotees are all under the spell of māyā and are consequently subjected to the material condition. Those who forget the transcendental nature of the Supreme Lord, His abode, His devotional service and His devotees consider all these to be but manifestations of material activity. One who thinks that there is a possibility of arguing about transcendence is called an agnostic, and one who thinks that there is a possibility of criticizing transcendence is called an atheist. Lord Caitanya wanted to accept all kinds of agnostics, atheists, skeptics and unfaithfuls and swallow them in the flood of love of God. Therefore He accepted the renounced order of life to attract all these forces.</p>
<p>Lord Caitanya remained a householder until His twenty-fourth year, and in the twenty-fifth year of His life He accepted the renounced order. After accepting the renounced order (sannyāsa), He attracted many other sannyāsīs. When He had been spreading the saṅkīrtana movement as a family man, many Māyāvādī sannyāsīs did not take His movement very seriously, but after the Lord accepted the sannyāsa order of life, He delivered not only Māyāvādī sannyāsīs but speculative students, atheists and those who were attached to fruitive activities and unnecessary criticism. The Lord was so kind that He accepted all these people and delivered to them the most important factor in life: love of God.</p>
<p>To fulfill His mission of bestowing love of God upon the conditioned souls, Lord Caitanya devised many methods to attract those who were uninterested in love of God. After He accepted the renounced order, all the agnostics, critics, atheists and mental speculators became His students and followers. Even many who were not Hindus and who did not follow the Vedic principles accepted Lord Caitanya as the supreme teacher. The only persons who avoided the mercy of Śrī Caitanya Mahāprabhu were those sannyāsīs who were known as the Māyāvādī philosophers of Benares. Their plight is described by Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī: "The Māyāvādī philosophers of Benares were less intelligent because they wanted to measure everything by direct perception. On this basis they calculated that whatever is perceived by material means is māyā, or illusion. Since māyā is full of variegatedness and the Absolute Truth is transcendental to māyā, they concluded that there is no variegatedness in the Absolute Truth."</p>
<p>During Caitanya Mahāprabhu's time there were also other impersonalist philosophers known as the Māyāvādī philosophers of Saranātha. Saranātha is a place near Benares where Buddhist philosophers used to reside, and even today many stūpas of the Buddhist Māyāvādīs can be seen. The Māyāvādī philosophers of Saranātha are different from the impersonalists who believe in the impersonal manifestation of Brahman. According to the Saranātha philosophers, there is no spiritual existence at all. The fact is that both the Māyāvādī philosophers of Benares and the philosophers of Saranātha are entrapped by material nature. None of them actually know the nature of the absolute transcendence. Although superficially accepting the Vedic principles and considering themselves transcendentalists, the philosophers of Benares do not accept spiritual variegatedness. Because they have no information about devotional service, they are called nondevotees, or those who are against the devotional service of Lord Kṛṣṇa.</p>
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