>Basically this will depend on who is more powerful, Vishnu or Chaitanya.
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Are equal, but Lord Caitanya is higher than all.
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>The latter may have happened if both Gods are equally powerful.
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It is the same Person.
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>SD, if you or any of your Goswami friends have the habit of going to Samadhi, please find out if Madhva is in Vaikunta or Goloka
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Some great acaryas, like Rämänujäcärya and Madhväcärya, also came from Draviòa-deça and became great preachers. They were all situated on the platform of sakhyam atma-nivedanam.............
**sakhyam It not Vaikuntha
In another sense, however, the universe is real. In his commentary on Vedanta-sütra, Çréla Madhväcärya has confirmed this by quoting the following statement from the Vedic çruti-mantras: satyaà hy evedaà viçvam asåjata. “This universe, created by the Lord, is real.”
The great rival of Äcärya Sankara, Srila Madhvacarya Änandatértha, cites his own favorite sruti-mantras in this regard, such as mukta hy etam upasate, muktanam api bhaktir hi paramänanda-rüpiëé: “Even those who are liberated worship Him, and even for them devotional service is the embodiment of supreme bliss”; and amåtasya dhärä bahudhä dohamänaà/ caraëaà no loke su-dhitäà dadhätu/ oà tat sat: “May His feet, which bountifully pour forth floods of nectar, bestow wisdom upon us who are living in this world.”
Madhväcärya in his commentary on the Muëòaka Upaniñad. He quotes this verse from the Näräyaëa-saàhitä:
dväparéyair janair viñëuù
païcarätrais tu kevalaiù
kalau tu näma-mätreëa
püjyate bhagavän hariù
“In the Dväpara-yuga people should worship Lord Visnu only by the regulative principles of the Närada-païcarätra and other such authorized books. In the Age of Kali, however, people should simply chant the holy names of the Supreme Personality of Godhead.” The Hare Kåñëa mantra is specifically mentioned in many Upanisads, such as the Kali-santarana Upanisad The Hare Krisna mantra is specifically mentioned in many Upaniñads, such as the Kali-santarana Upaniñad, where it is said:
hare krisna hare krisna
krisna krisna hare hare
hare rama hare rama
rama rama hare hare
iti ñoòaçakaà nämnäà
kali-kalmaña-näçanam
nätaù parataropäyaù
sarva-vedeñu dåçyate
“After searching through all the Vedic literature one cannot find a method of religion more sublime for this age than the chanting of Hare Krisna.”
Their ultimate goal (mukti) is simply a form of material desire. A pure devotee should be free from all kinds of material desire. He simply engages in the service of the Lord. Nonetheless, Caitanya Mahaprabhu was pleased that the Madhväcärya-sampradäya, or the Tattvaväda-sampradäya, accepted the transcendental form of the Lord. This is the great qualification of the Vaiñëava sampradäyas.
This transcendental ecstatic existence of a devotee was completely exhibited by Çré Caitanya Mahäprabhu. In this regard, Çréla Madhväcärya writes as follows:
tad-bhäva-bhävaù tad yathä svarüpaà bhaktiù
kecid bhaktä vinåtyanti gäyanti ca yathepsitam
kecit tuñëéà japanty eva kecit çobhaya-käriëaù
The ecstatic condition of devotional service was completely exhibited by Sri Caitanya Mahaprabhu, who sometimes danced, sometimes cried, sometimes sang, sometimes remained silent, and sometimes chanted the holy name of the Lord. That is perfect spiritual existence.
The great Madhväcärya quotes the following relevant passages from the Skanda Purana:
kåñëa-kämäs tadä gopyas
tyaktvä dehaà divaà gatäù
samyak kåñëaà para-brahma
jïätvä kälät paraà yayuù
“At that time the gopés, who desired Krisna, gave up their bodies and went to the spiritual world. Because they properly understood Krisna to be the Supreme Absolute Truth, they transcended the influence of time.”
pürvaà ca jïäna-saàyuktäs
taträpi präyaças tathä
atas täsäà paraà brahma
gatir äsén na kämataù
“In their previous lives most of the gopés were already fully endowed with transcendental knowledge. It is because of this knowledge, not their lust, that they were able to attain the Supreme Brahman.”
na tu jïänam åte mokño
nänyaù pantheti hi çrutiù
käma-yuktä tadä bhaktir
jïänaà cäto vimukti-gäù
“The Vedas declare that without spiritual knowledge there is no valid path to liberation. Because these apparently lusty gopés possessed devotion and knowledge, they achieved liberation.”
ato mokñe ’pi täsäà ca
kämo bhaktyänuvartate
mukti-çabdodito caidya-
prabhåtau dveña-bhäginaù
“Thus even in their attainment of liberation, ‘lust’ followed as a manifestation of their pure devotion. After all, what we call liberation was experienced even by envious persons like Sisupala.”
bhakti-märgé påthaì muktim
agäd viñëu-prasädataù
kämas tv açubha-kåc cäpi
bhaktyä viñëoù prasäda-kåt
“By the mercy of Lord Visnu, one who follows the path of devotional service gains liberation as a by-product, and such a person’s lusty desire, which would normally invoke misfortune, instead invokes the mercy of Visnu when exhibited in pure devotion.”
dveñi-jéva-yutaà cäpi
bhaktaà viñëur vimocayet
aho ‘ti-karuëä viñëoù
çiçupälasya mokñaëät
“Lord Visnu will save even a devotee possessed of an envious life. Just see the extreme mercy of the Lord, as shown by His granting liberation to Çiçupäla!”
Sripada Rämänujäcärya and Madhvacarya break the teeth of the Mayavaädi philosophers, who can therefore be called Vidantés, “toothless.”