A summary of Chapter Nine has been given as follows by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. In this chapter the author of Śrī Caitanya-caritāmṛta has devised a figurative example by describing "the desire tree of bhakti." He considers Lord Caitanya Mahāprabhu, who is known as Viśvambhara, to be the gardener of this tree because He is the main personality who has taken charge of it. As the supreme enjoyer, He enjoyed the fruits Himself and distributed them as well. The seed of the tree was first sown in Navadvīpa, the birth site of Lord Caitanya Mahāprabhu, and then the tree was brought to Puruṣottama-kṣetra (Jagannātha Purī), and then to Vṛndāvana. The seed fructified first in Śrīla Mādhavendra Purī, and then in his disciple Śrī Īśvara Purī. It is figuratively described that both the tree itself and the trunk of the tree are Śrī Caitanya Mahāprabhu. Paramānanda Purī and eight other great sannyāsīs are like the spreading roots of the tree. From the main trunk there extend two special branches, Advaita Prabhu and Śrī Nityānanda Prabhu, and from those branches grow other branches and twigs. The tree surrounds the entire world, and the fruits of the tree are to be distributed to everyone. In this way the tree of Lord Caitanya Mahāprabhu intoxicates the entire world. It should be noted that this is a figurative example meant to explain the mission of Lord Caitanya Mahāprabhu.
Supreme enjoyer (CC and Other Books)
Sri Caitanya-caritamrta
CC Adi-lila
Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, is the supreme enjoyer in the rāsa dance. He is the leader of the damsels of Vraja, and all others are simply His associates.
CC Madhya-lila
One who simply understands that throughout the entire universe Kṛṣṇa is the supreme enjoyer and beneficiary of all kinds of sacrifices, penances and austerities, which should be performed only to attain His devotional service, that Kṛṣṇa is the Supreme Being and thus the proprietor of all the material worlds, and that Kṛṣṇa is the only friend who can actually do good to all living entities (suhṛdaṁ sarva-bhūtānām (BG 5.29))—one who understands these three principles about Kṛṣṇa immediately becomes desireless (niṣkāma) and therefore peaceful. A kṛṣṇa-bhakta knows that his friend and protector in all respects is Kṛṣṇa, who is able to do anything for His devotee. Kṛṣṇa says, kaunteya pratijānīhi na me bhaktaḥ praṇaśyati: (BG 9.31) "O son of Kuntī, declare it boldly that My devotee never perishes." Since Kṛṣṇa gives this assurance, the devotee lives in Kṛṣṇa and has no desire for personal benefit. The background for the devotee is the all-good Himself. Why should the devotee aspire for something good for himself? His only business is to please the Supreme by rendering as much service as possible.
"What is realized as the Absolute Brahman is full of unlimited bliss without grief. That is certainly the ultimate phase of the supreme enjoyer, the Personality of Godhead. He is eternally devoid of all disturbances, fearless, completely conscious as opposed to matter, uncontaminated and without distinctions. He is the principal, primeval cause of all causes and effects, in whom there is no sacrifice for fruitive activities and in whom the illusory energy does not stand."
This verse was spoken by Lord Brahmā when he was questioned by the great sage Nārada. Nārada was surprised to see the creator of the universe meditating, for this indicated there might be someone greater than Lord Brahmā. While answering the great sage Nārada, Lord Brahmā described the position of māyā and the bewildered living entities. This verse was spoken in that connection.
Other Books by Srila Prabhupada
Teachings of Lord Caitanya
The fact is that both Kṛṣṇa and Lord Caitanya are the original Personality of Godhead. Therefore no one should try to separate Lord Caitanya from Śrī Kṛṣṇa. In His form of Śrī Kṛṣṇa, He is the supreme enjoyer, and in His form of Lord Caitanya, He is the supreme enjoyed. No one can be more superexcellently attractive than Śrī Kṛṣṇa, and no one but Śrī Kṛṣṇa can enjoy the supreme form of devotion, Śrīmatī Rādhārāṇī. All Viṣṇu forms but Śrī Kṛṣṇa lack this ability. In Caitanya-caritāmṛta (Ādi-līlā 4.82) it is said that Śrīmatī Rādhārāṇī is the only personality who can infuse Govinda with transcendental pleasure. Thus Śrīmatī Rādhārāṇī is the chief of all the damsels of Vraja who love Govinda, the Supreme Personality of Godhead, Śrī Kṛṣṇa.
Nectar of Devotion
These different orders of society and grades of spiritual advancement are conceived in terms of qualification. It is confirmed in Bhagavad-gītā that the four social orders and the four spiritual orders are created by the Lord Himself, in terms of different individual qualities. As the different parts of the body have different types of activities, so the social orders and spiritual orders also have different types of activities in terms of qualification and position. The target of these activities, however, is always the Supreme Personality of Godhead. As confirmed in Bhagavad-gītā, "He is the supreme enjoyer." So, whether one is a brāhmaṇa or a śūdra, one has to satisfy the Supreme Lord by one's activities. This is also confirmed in Śrīmad-Bhāgavatam by a verse which reads, "Everyone must be engaged in his particular duty, but the perfection of such work should be tested by how far the Lord is satisfied with such activities." The injunction herein is that one has to act according to his position, and by such activities one must either satisfy the Supreme Personality or else fall down from one's position.
Similarly, in the same Seventh Canto, Eighth Chapter, verse 42, when the demigods are offering prayers to Lord Nṛsiṁha, Indra the King of heaven says, "O supreme one, these demons talk of our share of participation in the performances of ritualistic sacrifices, but simply by Your appearance as Lord Nṛsiṁha-deva You have saved us from terrible fears. Actually, our shares in the sacrificial performances are due to You only, because You are the supreme enjoyer of all sacrifices. You are the Supersoul of every living entity, and therefore You are the actual owner of everything. Long were our hearts always filled with fear of this demon, Hiraṇyakaśipu. But You are so kind toward us that by killing him You have removed that fear from within our hearts and have given us the chance to place Your Lordship within our hearts again. For persons who are engaged in the transcendental loving service of Your Lordship, all the opulences which were taken away from us by the demons are counted as nothing. Devotees do not care even for liberation, what to speak of these material opulences. Actually, we are not enjoyers of the fruits of sacrifices. Our only duty is to always be engaged in Your service, for You are the enjoyer of everything."
The kaumāra age is just suitable for reciprocating the love of a child with mother Yaśodā. In the Tenth Canto, Thirteenth Chapter, verse 11, of Śrīmad-Bhāgavatam, Śukadeva Gosvāmī tells King Parīkṣit, "My dear King, although Lord Kṛṣṇa is the supreme enjoyer and the beneficiary of all kinds of sacrificial ceremonies, He still used to eat with His cowherd boyfriends. This is because at that time He accepted the pastimes of an ordinary boy, keeping His flute under His arm and His bugle on the right side in His belt, along with His cane. In His left hand He would hold a lump of rice paste with yogurt, and in His fingers would be pīlu, the king of fruits. When He would thus sit among His friends, it would appear that He was the whorl of a lotus flower and that the friends surrounding Him were petals. As they thus enjoyed joking among themselves, the denizens of heaven would become struck with wonder and would only stare at the scene."
Krsna, The Supreme Personality of Godhead
“Our dear Lord, You are the Supreme Personality of Godhead, Kṛṣṇa, and You are also the supreme enjoyer. You have now appeared as the son of Vasudeva, who is a manifestation of the state of pure goodness. You are the predominating Deities of mind and intelligence, Aniruddha and Pradyumna, and You are the Lord of all Vaiṣṇavas. By Your expansion as the catur-vyūha—namely Vāsudeva, Saṅkarṣaṇa, Aniruddha and Pradyumna—You are the cause of the development of mind and intelligence. By Your activities only, the living entities become covered by forgetfulness or discover their real identity. This is confirmed in the Bhagavad-gītā (Fifteenth Chapter): the Lord is sitting as the Supersoul in everyone's heart, and due to His presence the living entity either forgets himself or revives his original identity. We can partially understand that You are within our hearts as the witness of all our activities, but it is very difficult to appreciate Your presence, although every one of us can do so to some extent. You are the supreme controller of both the material and spiritual energies; therefore You are the supreme leader, although You are different from this cosmic manifestation. You are the witness and creator and the very ingredient of this cosmic manifestation. We therefore offer our respectful obeisances unto You.
At that time, many of the gopīs were married, because in India, especially in those days, girls were married at a very early age. There are even many instances of a girl's giving birth to a child at the age of twelve. Under the circumstances, all the gopīs who wanted to have Kṛṣṇa as their husband were already married. At the same time, they continued to hope that Kṛṣṇa would be their husband. Their attitude toward Kṛṣṇa was that of paramour love. Therefore, the loving affairs of Kṛṣṇa with the gopīs are called parakīya-rasa. The attitude of a married man who desires another wife or a wife who desires another husband is called parakīya-rasa.
Actually, Kṛṣṇa is the husband of everyone because He is the supreme enjoyer. The gopīs wanted Kṛṣṇa to be their husband, but factually there was no possibility of His marrying all the gopīs. But because they had that natural tendency to accept Kṛṣṇa as their supreme husband, the relationship between the gopīs and Kṛṣṇa is called parakīya-rasa.
When Kṛṣṇa, the supreme enjoyer, desired to enjoy the company of the gopīs on that full-moon night of the śarat season, exactly at that very moment the moon, the lord of the stars, appeared in the sky, displaying its most beautiful features. The full-moon night of the śarat season is the most beautiful night in the year. In the Indian city of Agra, in Uttar Pradesh Province, there is a great monument called the Taj Mahal, which is a tomb made of first-class marble stone. During the night of the full moon of the śarat season, many foreigners go to see the beautiful reflections of the moon on the tomb. Thus this full-moon night is celebrated even today for its beauty.
When the full moon rose in the east, it tinged everything with a reddish color. With the rising of the moon, the whole sky appeared smeared by red kuṅkuma. When a husband long separated from his wife returns home, he decorates the face of his wife with red kuṅkuma. This long-expected moonrise of the śarat season was thus smearing the eastern sky.
Kṛṣṇa, and the flowers were reddish from being smeared with the kuṅkuma on their breasts. The bumblebees were humming about in order to get honey from the flowers. Kṛṣṇa and the gopīs entered the water of the Yamunā just as an elephant enters a water tank with his many female companions. Both the gopīs and Kṛṣṇa forgot their real identities, playing in the water, enjoying each other's company and relieving the fatigue of rāsa dancing. The gopīs began to splash water on the body of Kṛṣṇa, all the while smiling, and Kṛṣṇa enjoyed this. As Kṛṣṇa was taking pleasure in the joking words and splashing water, the demigods in the heavenly planets showered flowers. The demigods thus praised the superexcellent rāsa dance of Kṛṣṇa, the supreme enjoyer, and His pastimes with the gopīs in the water of the Yamunā.
"Our dear husbands, you are so kind and are the protectors of your dependents. Now, after your death, we are also dead, along with your homes and children. We no longer look auspicious. On account of your death, the auspicious functions to take place, such as the sacrifice of the bow, have all been spoiled. Our dear husbands, you treated persons ill who were faultless, and as a result you have been killed. This is inevitable because a person who torments an innocent person must be punished by the laws of nature. We know that Lord Kṛṣṇa is the Supreme Personality of Godhead. He is the supreme master and supreme enjoyer of everything; therefore, one who neglects His authority can never be happy, and ultimately, as you have, he meets death."
"In the same way, the body of a living being is nothing but a composition of the five elements, and the living entity embodied in the material condition is also part and parcel of Me. The living entity is imprisoned in the material condition on account of his false conception of himself as the supreme enjoyer. This false ego of the living entity is the cause of his imprisonment in material existence. As the Supreme Absolute Truth, I am transcendental to the living entity, as well as to his material embodiment. The two energies, material and spiritual, both act under My supreme control. My dear gopīs, I request that instead of being afflicted, you try to accept everything with a philosophical attitude. Then you will understand that you are always with Me and that there is no cause of lamentation in our being separated from one another."
The process of devotional service is the revival of Kṛṣṇa consciousness, and if the devotee is fortunate enough to understand that the material energy is not separate from Kṛṣṇa, then he can utilize the material energy and its products in the service of the Lord. But in the absence of Kṛṣṇa consciousness, the forgetful living entity, although part and parcel of Kṛṣṇa, falsely puts himself in the position of enjoyer of the material world and, being thus implicated in material entanglement, is forced by the material energy to continue his material existence. This is confirmed in the Bhagavad-gītā. Although a living entity is forced to act by the material energy, he falsely thinks that he is the all-in-all and the supreme enjoyer.
"The Vedic reciters, or the personified Vedas, sing thus: "O unconquerable Lord, You are the Supreme Personality. No one is equal to You or greater than You. No one can be more glorious in his activities. All glories unto You! All glories unto You! By Your own transcendental nature You fully possess all six opulences. As such, You are able to deliver all conditioned souls from the clutches of māyā. O Lord, we fervently pray that You kindly do so. All the living entities, being Your parts and parcels, are naturally joyful, eternal and full of knowledge, but due to their own faults they imitate You by trying to become the supreme enjoyer. Thus they disobey Your supremacy and become offenders. And because of their offenses, Your material energy has taken charge of them. Thus their transcendental qualities of joyfulness, bliss and wisdom have been covered by the clouds of the three material qualities. This cosmic manifestation, made of the three material qualities, is just like a prison house for the conditioned souls. The conditioned souls are struggling very hard to escape from material bondage, and according to their different conditions of life they have been given different types of engagement. But since all engagements are based on knowledge supplied by You, the conditioned souls can execute pious activities only when You mercifully inspire them to do so. Therefore, without taking shelter at Your lotus feet one cannot surpass the influence of the material energy. Actually, we, as personified Vedic knowledge, are always engaged in Your service by helping the conditioned souls understand You." "
The statements of the personified Vedas give clear evidence that the Vedic literature is presented only for understanding Kṛṣṇa. The Bhagavad-gītā confirms that through all the Vedas it is Kṛṣṇa alone who has to be understood. Kṛṣṇa is always enjoying, either in the material world or in the spiritual world; because He is the supreme enjoyer, for Him there is no distinction between the material and spiritual worlds. The material world is an impediment for the ordinary living entities because they are under its control, but Kṛṣṇa, being the controller of the material world, has nothing to do with the impediments it offers. Therefore, in different parts of the Upaniṣads, the Vedas declare, "The Supreme Brahman is eternal, full of all knowledge and all bliss. That one Supreme Personality of Godhead exists in the heart of every living entity." Because of His all-pervasiveness, He is able to enter not only into the hearts of the living entities, but even into the atoms also. As the Supersoul, He is the controller of all activities of the living entities.
This process of realizing the Supreme Personality of Godhead is open for everyone, but still it is the choice of the particular living entity whether to accept or reject this proposal. In the last portion of the Bhagavad-gītā, Lord Kṛṣṇa very plainly says to Arjuna, "My dear Arjuna, now I have spoken everything to you. Now you may choose to accept it or not." Similarly, the living entities who have come down to this material world have made their own choice to enjoy this material world. It is not that Kṛṣṇa sent them into this world. The material world was created for the enjoyment of living entities who wanted to give up the eternal service of the Lord to become the supreme enjoyer themselves. According to Vaiṣṇava philosophy, when a living entity desires to gratify his senses and forgets the service of the Lord, he is given a place in the material world to act freely according to his desire, and therefore he creates a condition of life in which he either enjoys or suffers. We should definitely know that both the Lord and the living entities are eternally cognizant. There is no birth and death for either the Lord or the living entities. When creation takes place, this does not mean that the living entities are created. The Lord creates the material world to give the conditioned souls a chance to elevate themselves to the higher platform of Kṛṣṇa consciousness. If a conditioned soul does not take advantage of this opportunity, after the dissolution of this material world he enters into the body of Nārāyaṇa and remains there in deep sleep until the time of another creation.
Renunciation Through Wisdom
At the time of worshiping the demigods, the reason for placing Lord Nārāyaṇa, or Kṛṣṇa, on the throne as the supreme enjoyer of the ritual or sacrifice is that the various demigods also worship Him and offer Him sacrifices. Therefore He is the Lord and master of all sacrifices. The Supreme Lord fulfills the desires of the demigod-worshippers through the agency of the demigods, but because the demigod-worshippers are ignorant of the Supreme Lord's transcendental position, their unauthorized demigod-worship leads them to confusion and illusion.
Demigod-worshippers often try to rationalize their worship of the demigods by thinking, "I am a devotee of this demigod, so he will certainly shower his grace upon me and fulfill all my heart's desires. Hence he is indeed the Supreme Lord." But the authorized scriptures condemn such demigod-worshippers and their worship as unethical and philosophically wrong. Such worshippers cannot understand that Kṛṣṇa is the Supreme Lord, the ultimate source of all energies. The demigods are in fact manifestations of the Lord's energies, though to the illusioned demigod worshippers they appear to be the ultimate object of their worship and devotion. Those who persist in this misunderstanding will never attain the Absolute Truth.
Pleasing the Lord should be the sole purpose of commerce and trade, and also of research, science, charity, austerity, and all other activities. Such a practice will inspire one to hear and chant transcendental topics related to Lord Kṛṣṇa, and this hearing and chanting are the foremost of the ninefold devotional activities. In Vedic times, all human activities were strongly affiliated with devotional service to the Supreme Lord. Today the same eternal principle applies: everything must be utilized in the Lord's service.
Lord Kṛṣṇa is the supreme enjoyer of all sacrifices. Thus He accepts the fruits of everyone's labor, and by so doing He crowns all His devotees' endeavors with glowing success. Such is the transcendental potency possessed by the omnipotent Lord. We must pay careful heed, however, never to allow the desire for self-aggrandizement or sense gratification to surreptitiously slip into our consciousness while we are performing devotional service. We should simply follow in the footsteps of the previous spiritual masters. In the Lord's presence, everyone is equal. Therefore, whoever serves the Lord with unwavering single-mindedness is listed among His close associates. They are truly "hari-janas," Lord Hari's own men. To rubber-stamp as a hari-jana a person who does not possess the prerequisite—devotional service—is a farce and an onerous hindrance on the path of devotional surrender.
In language full of complex syntax and obscure terms, Śrī Aurobindo tries to express the knowledge that is easily available through the practice of vaidhi-bhakti, devotional service rendered according to regulations given by the authorized spiritual master and the scriptures. Because of his high-flown literary style, and for other technical reasons, Śrī Aurobindo's writings are not easily understood by the ordinary reading public, and so his literature is, in a sense, ineffectual.
Lord Caitanya discusses in detail the jīva's eternal constitutional position as Lord Kṛṣṇa's servant, and how the jīva is put into illusion, or māyā, when he tries to be the supreme enjoyer. Lord Caitanya further explains that when the jīva forgets his eternal position as a servant of Lord Kṛṣṇa, he becomes eternally conditioned and illusioned. Thus māyā inflicts the miseries of material life upon the jīva. If a person artificially tries to be something he is not, then he can expect only misery. In this regard we recall a short story we read as a child in school that tells of a crow who tried to become a peacock.
Message of Godhead
As such, what can they do for the satisfaction of the transcendental senses of Viṣṇu? And if they do not do everything for the satisfaction of the transcendental senses of Godhead, how can they expect to drag themselves or their followers from the mire of sins committed in the course of discharging prescribed duties? If the leaders do not recognize the existence of the all-powerful Viṣṇu, who is simultaneously both the supreme transcendental personality and the impersonal spirit existing everywhere, then what will ordinary men understand about Him? He is the supreme enjoyer of everything that be, and thus none of us, however great we may be, can be the enjoyer of the universe and its paraphernalia. Since our position is subordinate to that of the almighty Viṣṇu, the Supreme Godhead (Īśvara, the supreme controller), we can enjoy only what comes from Him as a token of His kindness. We must not enjoy anything that is not offered by Him. We should not make any extra effort to obtain anything which belongs to Him or others. That is the spirit of Vaiṣṇavism.
In the Īśopaniṣad this same spirit is described as follows: "Whatever we see existing throughout the universe is intrinsically the property of the supreme enjoyer, and one may enjoy a thing that is kindly given by Him, but one must never touch the property of others."
Therefore, civic and other popular leaders should center their activities upon Viṣṇu, and by this act of transcendental work, they will themselves be benefited and shall be able to do good for their respective followers. If these leaders, including preachers and heads of state, do not perform this act of Vaiṣṇavism—and instead place themselves artificially in the exalted position of Viṣṇu, the supreme enjoyer—then they may indeed enjoy temporary gain, adoration, and mundane fame, and may delude their unfortunate followers from the right path by a false display of renunciation. But such materialistic, godless leaders will never be able to do any good for the ignorant souls who follow them like a flock of sheep to the slaughterhouse. By such leadership the leader himself is temporarily benefited, but the followers are put into the worst position. The leaders incite them toward false, illusory gain and thus engage them in various acts of sin. In temporarily benefiting themselves, such leaders sacrifice the real interest of their followers and destroy the followers.
Ordinarily, these mundaners cannot easily understand their eternal relationship with Kṛṣṇa. Instead, they themselves have posed as Kṛṣṇa, under the false inducement of the illusory energy. This false position of supreme enjoyer gives them much trouble as they search for lordship over the powers of nature, but still these mundaners cannot give up the spirit of lording it over. And when they pretend to give up the enjoying spirit, under the pressure of disappointment and frustration, they usually take shelter of pseudo renunciation, with an even greater spirit of enjoyment. The mundane workers, who are always desirous of enjoying the fruits of their mundane activities, suffer greatly under the pressing disadvantages of such activities, just like poor oxen tightly tethered to the grinding mill. But under a false pretense of "enjoyer" dictated by the illusory energy, they think themselves to be really enjoying. Therefore, the learned karma-yogīs tactfully engage such foolish mundaners in the respective works for which they have special attachments—but in relation with Kṛṣṇa—without disturbing them in their general activities. For this purpose only, the learned and liberated souls who are eternal servitors of Kṛṣṇa sometimes remain in the midst of ordinary activities, just to attract the foolish mundaners to the process of karma-yoga.
The Personality of Godhead is the original cause of all causes, and He is the life of the whole creation. The Supreme Personality of Godhead, Śrī Kṛṣṇa, is the root of the tree of the whole creation. That is the statement of Bhagavad-gītā. It is also said in Bhagavad-gītā that there is no person superior to Śrī Kṛṣṇa Himself. He is the supreme enjoyer of all sacrifices and activities. But still, those who are utterly sinful do not surrender unto Him, even though He is the Supreme Personality of Godhead and all other living beings are His transcendental, eternal servitors, part and parcel of Him.
Forgetfulness of this transcendental relationship between the living entity and the Personality of Godhead has created a false sense of everyone's being a miniature Kṛṣṇa, who tries to enjoy the world to his best capacity, while overlooking the transcendental service of the Absolute Truth, the Personality of Godhead, the complete whole and the origin of all. This kind of work is done under the spell of the modes of material nature, called māyā, or the illusory energy. Actually, the living entity has no capacity to lord it over the forces of nature. The living entity becomes subjugated by the modes of nature as soon as he tries to put himself into the position of Śrī Kṛṣṇa, the supreme enjoyer—under a false egoistic sense, since he is constitutionally unable to do so, any more than the hands, legs, eyes, and so on can individually function as a complete, whole body. The living entity therefore undergoes many difficulties under the pretense of being an enjoyer. So to get rid of all these troubles and difficulties that we suffer due to our work, we have to adopt the process of karma-yoga.
Light of the Bhagavata
There the Lord is accustomed to tending thousands and thousands of kāmadhenus (cows able to supply unlimited quantities of milk). And all the houses, trees, and cows are qualitatively nondifferent from the Lord. The Lord and His paraphernalia in the spiritual abode are one and the same in quality, although there are differences for the pleasure of the Lord. In the material world also we have various paraphernalia for our pleasures in life, but because all this paraphernalia is made of matter, it is all destructible at the end. In the spiritual sky there are the very same varieties of pleasure, but they are all meant for the Lord. There the Lord alone is the supreme enjoyer and beneficiary, and all others are enjoyed by the Lord. The Lord is served there by all kinds of servitors, and both the master and the servitors are of the same quality. This spiritual variegatedness is displayed by the Lord when He descends at Vṛndāvana, and we may know that the Lord descends with His personal staff of cows, cowherd boys, and cowherd maidens, all of whom are but spiritual expansions of the Lord Himself for His own pleasures. Thus when called by the Lord the cows were overwhelmed by joyous affection, just as the mother's breast overflows with milk when the child cries for it.
Mukunda-mala-stotra (mantras 1 to 6 only)
He first addresses the Lord as Śrī-vallabha, "He who is very dear to Lakṣmī." The Lord is the Supreme Personality of Godhead, and His consort, Lakṣmī, is a manifestation of His internal potency. By expanding His internal potency, the Lord enjoys His spiritual paraphernalia. In the highest spiritual realization, therefore, the Lord is not impersonal or void, as empiric philosophers conceive Him to be. Although He is not of the material world, He is much more than simply a negation of material variegatedness. He is positively the supreme enjoyer of spiritual variegatedness, of which Lakṣmī, the internal potency, is the fountainhead.
| Page Title: | Supreme enjoyer (CC and Other Books) |
| Compiler: | Mayapur, RupaManjari |
| Created: | 11 of Oct, 2011 |
| Totals by Section: | BG=0, SB=0, CC=4, OB=24, Lec=0, Con=0, Let=0 |
| No. of Quotes: | 28 |