A disciple of Prakáshananda, equal to him in attainments, spoke reverently of the Master in open meeting thus, "Chaitanya is Náráyan himself. He explains the aphorisms of Vyás most charmingly. His exposition of the root meaning of the _Upanishads_ gratifies the hearing and mind of scholars even. Our teacher [Prakáshánanda] gives a fanciful explanation of the aphorisms of the _Upanishads_ leaving their essential meaning out. On hearing his fanciful explanations scholars pretend to approve, but are not inwardly convinced, whereas Chaitanya's words feel to be truth indeed. In the Kali Yug, one cannot vanquish the World by asceticism; the highest conclusion and true source of bliss is contained in the exposition which He gave of the verses '_Hari's name alone &c_'. The _Bhágabat_ asserts that there cannot be salvation without faith, and that rapture in the name [of Hari] can give an easy deliverance in the Kali Yug. (_Bhágabat_, X. xiv. 4 and ii. 26). "The term _Brahma_ connotes God full of the six divine attributes. To describe Him as abstract is to impair His fulness. The _Shruti Purans_ deal with the manifestations of Krishna's _chit_ power. Philosophers laugh at it irreverently. They look upon Krishna's _chidánanda_ images as a mere piece of illusion. In this they sin grievously. Chaitanya's view is the true one. (_Bhágabat_, III. ix. 3 and 4; _Gitá_, ix. n and xvi. 19). The aphorisms [of Vedánta] teach the theory of _parinám_ (result), but our teacher disregards it, calls Vyás ignorant, and asserts the theory of _bivarta_. This fanciful interpretation does not satisfy the mind. Fancies at variance with scripture prove a man a wretch. Engaged in vain disputation, I have hitherto forgotten to know the Supreme Essence. Oh! how shall I merit Krishna's grace? Our teacher has obscured the meaning of Vyás's aphorisms, whereas Chaitanya has revealed it. True are His words; all other theories are false and futile."