The philosopher laughed much and scoffed at the Brahman, saying, "I have heard that there is a _sannyasi_ in Bengal, an emotionalist, a disciple of Keshav Bhárati and a fraud on the public. He is named Chaitanya, and with his emotional band he roams over the country dancing. Everyone who sees him calls him God. Such is his spell, all beholders are bewitched. I hear that the great scholar Sárvabhauma Bhattáchárya has turned mad in this Chaitanya's company. He is a _sannyasi_ in name only, but really a great wizard. But his stock in trade of sentimentality will not sell at Kashi! Attend to Vedánta; do not resort to him! The companionship of the wild man will ruin you in life and death." Grieved at these words, the Maratha Brahman left the place appealing to Krishna. His mind having been purged by the Master's sight, he came to Him and unfolded the tale of his sorrow. The Master smiled. The Brahman continued, "When I first mentioned you to him, he said that he knew you. When he uttered your name in the course of his abuse of you, he thrice used the form _Chaitanya_ without adding Krishna! It grieved me to hear him speak your name in such a contemptuous manner. Tell me the reason of his conduct, for my lips uttered Krishna's name as soon as I saw you." The Master replied, "The philosophers who hold the doctrine of illusion sin against Krishna. They constantly prate about _Brahma_, _Atma_ and _Chaitanya_, and cannot utter the name of Krishna, because that is equivalent to Krishna's self. The name, the image, and the self of a god are all one; there is no distinction between them; the three are of the form of soul's bliss (_chidánanda_). Between Krishna's body and personality, between his name and Krishna himself there is no difference. In the case of creatures, no doubt, name, body, and personality are different from one another. _Vide Hari-bhakti-vilas_ xi. 269. "Therefore Krishna's name, body, and action (_vilás_) cannot be comprehended by the natural senses; they manifest themselves. His name, qualities, and antics are the soul's bliss (_chidánanda_) like Krishna's own form. From delight in God comes the fuller pleasure of appreciating Krishna's actions (_lilá_), which attract and conquer the spiritual man. _Vide Bhágabat_, XII. xii. 52. "From delight in God comes the fuller pleasure (of relishing) Krishna's merits, which attract the inmost spirit of the soul. _Vide Bhágabat_, I. vi. 10. Not to speak of Krishna's feet, even the odour of the _Tulsi_ plant captivates the inmost sense of the soul. _Vide Bhágabat_, III., xv. 43.