# Cc. Madhya 18.109 ## Text > prabhu kahe,—'kāhāṅ pāilā 'kṛṣṇa daraśana?' > loka kahe,—'sannyāsī tumi jaṅgama-nārāyaṇa ## Synonyms *prabhu* *kahe*—Śrī Caitanya Mahāprabhu further inquired; *kāhāṅ* *pāilā*—where have you gotten; *kṛṣṇa* *daraśana*—sight of Kṛṣṇa; *loka* *kahe*—the respectable persons replied; *sannyāsī* *tumi*—You are a *sannyāsī*; *jaṅgama*-*nārāyaṇa*—moving Nārāyaṇa. ## Translation **Śrī Caitanya Mahāprabhu then asked them, "Where have you seen Kṛṣṇa directly?" The people replied, "You are a sannyāsī, a renunciant; therefore You are a moving Nārāyaṇa [jaṅgama-nārāyaṇa]."** ## Purport This is the viewpoint of Māyāvāda philosophy. Māyāvāda philosophy supports the impersonalist view that Nārāyaṇa, the Supreme Personality of Godhead, has no form. One can imagine impersonal Brahman in any form-as Viṣṇu, Lord Śiva, Vivasvān, Gaṇeśa or Devī Durgā. According to the Māyāvāda philosophy, when one becomes a *sannyāsi* he is to be considered a moving Nārāyaṇa. Māyāvāda philosophy holds that the real Nārāyaṇa does not move because, being impersonal, He has no legs. Thus according to Māyāvāda philosophy, whoever becomes a *sannyāsī* declares himself Nārāyaṇa. Foolish people accept such ordinary human beings as the Supreme Personality of Godhead. This is called *vivarta-vāda.* In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that *jaṅgama-nārāyaṇa* means that the impersonal Brahman takes a shape and moves here and there in the form of a Māyāvādī *sannyāsī.* The Māyāvāda philosophy confirms this. *Daṇḍa-grahaṇa-mātreṇa naro nārāyaṇo bhavet:* "Simply by accepting the *daṇḍa* of the order of *sannyāsa,* one is immediately transformed into Nārāyaṇa." Therefore Māyāvādī *sannyāsīs* address themselves by saying, *oṁ namo nārāyaṇāya.* In this way one Nārāyaṇa worships another Nārāyaṇa. Actually an ordinary human being cannot become Nārāyaṇa. Even the chief Māyāvādī *sannyāsī,* Śrī Śaṅkarācārya, says, *nārāyaṇaḥ paro 'vyaktāt:* "Nārāyaṇa is not a creation of this material world. Nārāyaṇa is above the material creation." Due to their poor fund of knowledge, Māyāvādī *sannyāsīs* think that Nārāyaṇa, the Absolute Truth, takes birth as a human being and that when He realizes this, He becomes Nārāyaṇa again. They never consider why Nārāyaṇa, the Supreme Personality of Godhead, accepts an inferior position as a human being and then again becomes Nārāyaṇa when He is perfect. Why should Nārāyaṇa be imperfect? Why should He appear as a human being? Śrī Caitanya Mahāprabhu very nicely explained these points while at Vṛndāvana.