Lord Caitanya is always presented with five transcendental entourage. He is Himself present, and His next, I mean to say, expansion, Nityānanda, and His incarnation, Advaita, and His internal potency, Gadādhara, and His external . . . er, marginal potency, Śrī Śrīvāsa. So pañca-tattvātmakaṁ kṛṣṇam. He is Kṛṣṇa, but He is present in this age with His five associates. Pañca-tattvātmakaṁ kṛṣṇaṁ bhakta-rūpa-svarūpakam (Maṇgalācaraṇa).
But although He is Kṛṣṇa, He presents Himself as a devotee of Kṛṣṇa. Bhakta-rūpa-svarūpakam. Bhaktāvatāram bhaktākhyam: and incarnation of devotee, Advaita, and bhaktākhyam. These five associates are always with Kṛṣṇa Caitanya. So to offer Kṛṣṇa Caitanya means to offer with His associates. Sa-ghoṣṭi. This is the process.
Now Kṛṣṇa's . . . about the position of Kṛṣṇa, what is Kṛṣṇa, he has already described. The first proposition is sambandha. Sambandha means we have to understand our relationship with Kṛṣṇa. Just like if we want to make some relationship with a friend, then we must know about him, what he is. So we are going to be Kṛṣṇa conscious, so we must know what is Kṛṣṇa.
So Kṛṣṇa, about Kṛṣṇa he has described shortly, that He is personally like this, His incarnations are like this, and there are so many incarnation, and He is existing in this way, He manifests Himself in this material world in this way. As far as possible he has given description about Kṛṣṇa.
Now, about Kṛṣṇa's abode . . . Kṛṣṇa means not only Kṛṣṇa. Nāma dhāma guṇa līlā parikara vaisiṣṭha. Kṛṣṇa means Kṛṣṇa Himself, His name, His place, nāma dhāma, His quality, then His entourage, then His pastime. All these things Kṛṣṇa means. Because we are not impersonalists, simply understanding Brahma we are satisfied. The impersonalists are satisfied simply understanding that He is Brahma. But the Vaiṣṇava, they are not satisfied simply by knowing Brahma. In the Bhagavad-gītā it is said, brahma-bhūtaḥ (BG 18.54). Brahma-bhūtaḥ means he's already Brahma, but he forgot himself. He thought himself that "I am matter." That is illusion. So every living entity, by constitutional position, he is Brahma, but his forgetfulness—he thinks that "I am something of this matter."
So brahma-bhūtaḥ, when one becomes spiritually realized that he is not anything of this material world, he is spirit soul, brahma-bhūtaḥ, this is called brahma-bhūtaḥ . . . so long he does not understand that he is spiritual entity, he is jīva-bhūtaḥ. That is called jīva-bhūtaḥ. And when he understands that he is nothing of this material world—he belongs to the spiritual world and his position is spiritual identity—that is called brahma-bhūtaḥ stage.
That is described in Bhagavad-gītā. Brahma-bhūtaḥ prasannātmā (BG 18.54). Prasannātmā means he becomes immediately enlivened: "I don't belong to this. Why I am identifying myself with these all miseries of material world? I belong to the part and parcel of the Supreme, sac-cid-ānanda-vigrahaḥ (Bs. 5.1), eternal, blissful knowledge."
So he becomes prasannātmā. Prasannātmā means joyful, spiritually enlivened. So this is the first stage of Brahma realization. And Caitanya Mahāprabhu says that this Brahma realization, people take so much, I mean to say, undertaking of austerity, penance and . . . but by chanting Hare Kṛṣṇa, He says, ceto-darpaṇa-mārjanam. Ceto-darpaṇa-mārjanam (CC Antya 20.12). At once one becomes cleansed of the dust accumulated on the mind. Because everything is misconception. I am thinking matter. Actually I am not. This is misconception. So by chanting Hare Kṛṣṇa, the first instalment of benefit is that one becomes brahma-bhūtaḥ. He at once becomes brahma-bhūtaḥ.
And prasannātmā. Prasannātmā. Brahma-bhūtaḥ, next stage is prasannātmā. Ātmā. He becomes engladdened: "Oh, I am not this matter." Caitanya Mahāprabhu, the same thing He says: ceto-darpaṇa-mārjanam bhava-mahā-dāvāgni-nirvāpaṇam (CC Antya 20.12). This bhava-mahā-dāvāgni . . .
This world is compared with forest fire. It is going on. The fire is going on. So for a realized soul, the fire is at once extinguished. One is realized soul, that he's not this matter, the fire of this material existence at once extinguished. So Lord Caitanya gave us this opportunity, and the author of Caitanya-caritāmṛta, he's saying that agaty-eka-gatim. Those who have fallen, for them Lord Caitanya is the only hope.